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By Root 2002 0

to assume to himself the right of presenting to all vacant benefices. In Scotland, the most extensive country in which this Presbyterian form of church government has ever been established, the rights of patronage were in effect abolished by the act which established Presbytery in the beginning of the reign of William III. That act at least put it in the power of certain classes of people in each parish to purchase, for a very small price, the right of electing their own pastor. The constitution which this act established was allowed to subsist for about two-and-twenty years, but was abolished by the 10th of Queen Anne, ch. 12, on account of the confusions and disorders which this more popular mode of election had almost everywhere occasioned. In so extensive a country as Scotland, however, a tumult in a remote parish was not so likely to give disturbance to government as in a smaller state. The 10th of Queen Anne restored the rights of patronage. But though in Scotland the law gives the benefice without any exception to the person presented by the patron, yet the church requires sometimes (for she has not in this respect been very uniform in her decisions) a certain concurrence of the people before she will confer upon the presentee what is called the cure of souls, or the ecclesiastical jurisdiction in the parish. She sometimes at least, from an affected concern for the peace of the parish, delays the settlement till this concurrence can be procured. The private tampering of some of the neighbouring clergy, sometimes to procure, but more frequently to prevent, this concurrence, and the popular arts which they cultivate in order to enable them upon such occasions to tamper more effectually, are perhaps the causes which principally keep up whatever remains of the old fanatical spirit, either in the clergy or in the people of Scotland.

The equality which the Presbyterian form of church government establishes among the clergy, consists, first, in the equality of authority or ecclesiastical jurisdiction; and, secondly, in the equality of benefice. In all Presbyterian churches the equality of authority is perfect: that of benefice is not so. The difference, however, between one benefice and another is seldom so considerable as commonly to tempt the possessor even of the small one to pay court to his patron by the vile arts of flattery and assentation in order to get a better. In all the Presbyterian churches, where the rights of patronage are thoroughly established, it is by nobler and better arts that the established clergy in general endeavour to gain the favour of their superiors; by their learning, by the irreproachable regularity of their life, and by the faithful and diligent discharge of their duty. Their patrons even frequently complain of the independency of their spirit, which they are apt to construe into ingratitude for past favours, but which at worst, perhaps, is seldom any more than that indifference which naturally arises from the consciousness that no further favours of the kind are ever to be expected. There is scarce perhaps to be found anywhere in Europe a more learned, decent, independent, and respectable set of men than the greater part of the Presbyterian clergy of Holland, Geneva, Switzerland, and Scotland.

Where the church benefices are all nearly equal, none of them can be very great, and this mediocrity of benefice, though it may no doubt be carried too far, has, however, some very agreeable effects. Nothing but the most exemplary morals can give dignity to a man of small fortune. The vices of levity and vanity necessarily render him ridiculous, and are, besides, almost as ruinous to him as they are to the common people. In his own conduct, therefore, he is obliged to follow that system of morals which the common people respect the most. He gains their esteem and affection by that plan of life which his own interest and situation would lead him to follow. The common people look upon him with that kindness with which we naturally regard one who approaches somewhat to our own condition, but who, we