We shall occasionally insert some notice of Foreign Universities whenever we obtain intelligence of this sort.

AN

HISTORICAL SKETCH

OF THE

EPISCOPAL CHURCH OF SCOTLAND.

OUR object in this article is to exhibit a brief outline of what the Episcopal Church in Scotland has been, and what she is at present, in point of discipline, faith, and practice.

The history of Protestant episcopacy in that part of the kingdom naturally divides itself into two heads; of which the first compre hends the period which elapsed from the era of the Reformation, in the reign of Mary, to that of the Revolution in 1688; while the second occupies the space which intervened between the last of the events now mentioned, and the repeal of the Penal laws in the year 1792.

In reference to the first section of our narrative, we may observe that it is not easy, at this distance of time, to ascertain with accuracy what were the precise views of the Scottish reformers on some of the most important points of ecclesiastical government and divine worship. In the outset of their career, they were so completely engaged in plucking up and pulling down, that they found no leisure to devise a proper substitute for what they were about to remove; and accordingly, when they had succeeded in demolishing the fabric of the ancient establishment, they were by no means prepared to occupy the vacant ground with a regular or authoritative system of ecclesiastical rule. It is very obvious, in fact, that the impulse of popular feeling carried them, in a short time, much farther than they originally intended to proceed. The opposition to the Popish Church entertained by the earliest of the northern reformers, was directed almost solely against its corrupted doctrines and superstitious modes of worship: and, at all events, the overthrow of the hierarchy was not contemplated by the majority of those to whom the people of Scotland were indebted for the introduction of the new opinions. Even when at length that object was accomplished, it could be traced more directly to the cupidity of the nobles, who enriched themselves upon the spoils of the falling Church, than to the designs of the Protestant clergy, or to the ungovernable ferocity of the mob. To an hierarchical establishment, considered simply as a form of Church government, the reformers appear not to have been inimical: they only opposed themselves to its abuses, and more particularly to the negligence and immoral lives of the greater number of those who

were invested with its offices. In a word, the Scottish reformers were not Presbyterians: they had no intention of establishing among their ministers, the system of parity, upon which, as a first principle, Presbyrianism is founded. Although compelled by the strong sentiments of suspicion and dislike which every where animated the people against the adherents of the ancient polity, to change certain names, and to modify some of the least popular usages, they nevertheless retained the main principles of Episcopal government, and observed nearly the wonted distribution of power, among the several orders of the clergy. The system of Superintendency which was at first substituted by Knox, was, it must be admitted, a maimed and very imperfect species of episcopacy; having no reference to a divine warrant, nor to the authority and practice of the early ages of the Church. Nor was it, we will add, by any means calculated to answer the purposes of an efficient Episcopal regimen ; but there can be no doubt, at the same time, that, with all its defects, it was much more nearly allied to Episcopacy than to Presbyterianism; and in particular, because it proceeded upon an avowed distinction in ministerial office, rank, and authority.

The opinion now stated has been indirectly denied by several authors, and the facts upon which it is founded have been studiously thrown into the shade, by a still greater number; for which reason it is incumbent upon those who wish to render themselves masters of this obscure portion of ecclesiastical history, to examine with attention into the original appointment of the Superintendents, the nature and extent of their power, their superiority to other ministers, and, above all, into those points connected with their office which have been regarded by very able writers, as the strongest proof that their services in the Church were meant to be permanent.

As to the origin of that class of functionaries, it is well known to every one who is in the least degree conversant with the history of Scotland that, upon the establishment of the Reformation in the year 1560, Knox and his coadjutors drew up the First Book of Discipline; in which, among a variety of regulations respecting other matters there is found the appointment of three orders of clergy in the Church, namely, the Superintendent, the Ordinary Minister, and the Reader. The duties to be performed by the last of these office-bearers were abundantly simple, and are described in the work just named, in the following terms: " To the Church which cannot presently be furnished with ministers, men must be appointed that can distinctly read the Common Prayers and Scriptures, for the excercise both of themselves and of the Church, until they grow to a greater perfection." The duties of the Ordinary Minister were the same at that period as they are at present, and, indeed, as they must ever be; and consisted in conducting the public worship of God, in preaching, catechizing, and administering the sacraments. But it is the office of the Superintendent that we are now more particularly to describe; for which purpose we shall abridge from Bishop Sage's Fundamental Charter of Presbytery a few of the particulars, of which he enumerates no fewer than thirty, wherein this office is clearly shewn to be superior to that of the Ordinary Minister.

The Superintendent was appointed to the charge of a district, or diocese, comprehending many parishes; whereas the Minister was restricted to a single parish. Ten Superintendents were named to preside over all the clergy of the kingdom; while of the latter class there were, or were meant to be, as many as there were parishes to be served.

Parish Ministers might be deposed by the Superintendent and the elders of the parish: but the Superintendent could only be judged by the ministers and elders of the whole province over which he was appointed.

Private clergymen were ordained or admitted by the Superintendents; and in the case of translation from one parish to another, the General Assembly holden at Edinburgh, in 1562, "gives power to every Superintendent, within his own bounds, in his Synodal Assembly, with the consent of the most part of the Elders and Ministers of Kirks, to translate Ministers from one Kirk to another, as they shall consider the ne cessity; charging the Ministers so translated to obey the voice and commandment of the Superintendent.".

The Superintendent had provided for him, by the First Book of Discipline, a living about five times as much yearly as was allotted to any private Minister.

All parish Ministers, as soon as admitted to Churches, were bound to pay canonical obedience to their Superintendents. Thus in the Assembly holden at Edinburgh in 1562, "it was concluded by the whele Ministers present, that all Ministers should be subject to the Superintendent in all lawful admonitions, as is prescribed as well in the Book of Discipline as in the election of Superintendents."

The Superintendent had power to visit all the Churches within the diocese; and in that visitation, says the First Book of Discipline, "to try the life, diligence, and behaviour of the Ministers, the order of their Churches, the manners of their people, how the poor are provided, and how the youth are instructed.' He had even power to take account of what books every Minister had, and how he profited from time to time by them.

The Superintendents were empowered to hold " Synodal Conventions twice, in April and October, on such days of the said months as he shall think good. He had also the power of appointing diocesan fasts within his own bounds; but, perhaps, the most considerable instance of his authority was that of assigning to parish Ministers their stipends or livings. The General Assembly of 1569," in one voice, by this their act give their full power and commission to every Superintendent and Commissioner within their own bounds, with advice and consent of their Synodal Conventions, to give to every Minister, Exhorter, and Reader, particular assignations ad vitam, as they should find the same expedient."

Appeals were made to the Superintendents from the inferior judicatories. Thus, by the Assembly held at Perth in 1563, “it is statuted and ordained, that if any person find himself hurt by any sentence given by any Minister, Elders, or Deacons, it shall be lawful for the

persons so hurt to appeal to the Superintendent of the diocese, and his Synodal Convention, within ten days next thereafter; and the said Superintendent shall take cognizance whether it was well appealed or not, and give his sanction therefore."

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To the Superintendent was committed the power of determining in cases of divorce; of enjoining penance on greater criminals;" of granting absolution to such as had given satisfactory proofs of repentance; and of restoring to their offices in the Church those who had incurred the displeasure of their spiritual superiors. He had likewise great authority over the schools and the colleges which were situated in his diocese. Thus, it was regulated by the First Book of Discipline, that, if the principal or head of any college within the University of St. Andrews died, the members of the colleges being sworn to follow their consciences, were to nominate three of the most sufficient men within the University: this done, the Superintendent of Fife, by himself or his special procurators, with the rector and the rest of the principals, was to choose one of these three and constitute him principal. And when the rector was chosen, he was to be confirmed by the principal. Even the money collected in every college for upholding the fabric was "to be counted and employed at the sight of the Superintendent." The Assembly, too, which met in the year 1565, entreat, in their petition to the Queen," that none might be permitted to have charge of schools, colleges, and Universities, but such as should be tried by the Superintendents."

The last fact we shall mention as illustrative of the powers entrusted to Superintendents, is, that to them was committed the delicate office of "revising and licencing books. By the General Assembly of 1563, it is ordained that no work be set forth in print, neither yet published in writ, touching religion or doctrine, until such time as it shall be presented to the Superintendent of the Diocese, and advised and approven by him, or by such as he shall call of the most learned within his bounds."

We owe an apology to the reader for the minuteness with which we have detailed the several marks of pre-eminence which characterized the office of a Superintendent, in the early history of the Reformed Church of Scotland, and, in fact, identified it with that of a Bishop. The Scottish Reformers, we repeat, were not at the first presbyterians, and had not originally any intention of establishing the system of parity. As a proof of this, we beg leave to quote a portion of a letter, written by Erskine of Dun, and addressed to the Regent of the Kingdom, in which he maintains not only the expediency but even the Divine authority of the Episcopal office in the Church of Christ. Erskine was the Melancthon of the North. He went hand in hand with Knox in the work of reforming the Church, or, at least, in holding the principles upon which that work was conducted; and there is certainly no reason to suspect that the opinions expressed by the one, in a formal document meant for the instruction of the Government, were at variance with the doctrines supported by the other.

The letter in question respects the invidious subject of Tythes, which