RELIGIOUS WORLD

DISPLAYED.

PART I.-OF CHRISTIANITY-CONTINUED.

THE KIRK (OR CHURCH) OF SCOTLAND.

NAME, RISE, PROGRESS, &c.

THE word Kirk, signifying church, is of Saxon original, or may be considered as a contraction of the two Greek words κύριε όικος, "the house of God." It was used in Scotland in the same sense, even before the Reformation, and is still retained there, where it is chiefly confined to the Establishment and the Relief Synod*.

The principles of the Reformation were first introduced into Scotland about the year 1527, when they excited the apprehensions of the priesthood, who attempted to arrest their progress by such acts of cruelty against their professors, as deeply affected the public mind, and inclined numbers to venerate men who were sacrificed for their conscientious adherence to what they embraced as Divine truth. In conformity with those great principles of our nature, through which the beneficent Author of our being has rendered the use of violence vain against conviction, the tenets which the church then sought to exterminate rapidly gained ground;

The Latins called the church Dominicum, or Domus Dei, God's House, which answers to the Greek Kupiaxov, whence the Saxons derived their name Kyrick or Kyrck; and the Scotch and English, Kyrk or Kirk, and Church. The word Kirk is used for a church also in Flanders: of this Dunkirk is an instance. In German likewise, our word church is Kirche, in Swedish Kyrke, and in Danish Kirke.

and circumstances arising out of the country at that time, may account, in a great measure, for the form which the Protestant faith ultimately assumed *.

The Scottish clergy, taking advantage of the ignorance and superstition which prevailed among all classes of the community, had succeeded in acquiring immense wealth; whilst from their literary attainments, slender as they were, they had also been selected for the highest civil offices in the state. It was imposible for the nobility not to feel that their high order was thus degraded, and not to view with indignation both the pride and the affluence of men, many of whom, in respect of birth, were far inferior to themselves. Hence, no sooner had the doctrines of the Reformation been published in Scotland, than they discerned their tendency to set bounds to the arrogance of the clergy, and that they might be instrumental in stripping them of the ample possessions which they too often wasted in luxury or in vice. Following up these views, the great majority of them extended their support to the reformed teachers, and zealously promoted the cause which those teachers so powerfully enforced. In the mean time, the king, from his peculiar situation, deemed it prudent to act a very different part. His sceptre being fettered by the privileges of the nobility, and frequently finding himself unable to restrain their turbulence, he naturally looked towards the church for assistance in enlarging his prerogative, or in breaking the combinations by which he was sometimes set at defiance by the nobles. With it therefore he made a common cause, and readily united in hostility to views of religion by which it dreaded that its influence would be weakened, if not wholly destroyed. The kingdom was thus split into two great parties. The sovereign and the priesthood combined to preserve the dominion of error; whilst the great part of the nobility, to gain the objects which they fondly contemplated, espoused the interests of the people, and joined in enlarging the sphere of civil and religious liberty. Thus it happened, that the hierarchy came to be regarded in Scotland, by all who were partial to the Protestant faith, as the ally of despotism and the engine of per

secution.

The feelings thus at first excited, were strengthened by the influence which France exerted over the Scottish court, by

Dr. Cook's "History of the Reformation in Scotland,” 2d edit, vol. i. chap. 1 and 2.

↑ Sir Ralph Sadler's Letters.

! *,

Dr. Cook's "History," &c. as above.

the administration of the Queen Regent, the mother of the unfortunate Mary; and, by the long contest between the adherents of the church and those leading individuals who are known in history by the title of the "Lords of the Congregation *"

It was not to be expected, that when, under the Earl of Murray, the Protestants gained a decided ascendency, much inclination would be shewn to uphold a system of ecclesiastical polity, associated, in their estimation, with what they most abhorred. And the connection which the Congregation, during its struggle for superiority, had formed with Geneva; the talents and the energy of Knox, who had there imbibed many of the opinions of Calvin; and the secular views of the nobility, paved the way for that peculiar system of church government which was finally sanctioned in Scotland +.

Calvin, deeply affected by the evils which had resulted from the supremacy of the popes, had been led to trace the rise and progress of that supremacy. In doing so, he came to the then novel conclusion, that the ordinary ministers of Christ were originally invested with equal privileges and authority, and that the departure which early took place from this equality, was to be ascribed to accidental circumstances, and not to the appointment of Heaven. He accordingly established in Geneva a church regulated by this principle, and Knox acquiesced in the sentiments of this great Reformer. In preparing the polity under which religion was to be administered in his native country, he accordingly adopted the general maxim of Calvin, and accommodated it to the peculiar situation of Scotland. He abolished the Episcopal order as by Divine right superior to that of Presbyters; but finding that absolute equality amongst the pastors would not be expedient, he appointed superintendents, who were in some respects similar to bishops, but in others plainly and explicitly distinguished from them. They superintended the parochial ministers, whose labours were confined to their own parishes, and the readers, who, from the small number of pastors, were employed to read and explain the Scriptures, where ministers could not be procured. This intermediate system between Episcopacy and Presbytery, although

1

Cook's History, compared with Dr. M'Crie's "Life of John Knox." + Much information on the commencement and progress of the Re formation in Scotland has been lately submitted to the public by the two learned authors last referred to.

Rowe's "MS. History of the Estate of the Kirk of Scotland," p. 13.

and circumstances arising out of the country at that time, may account, in a great measure, for the form which the Protestant faith ultimately assumed *.

The Scottish clergy, taking advantage of the ignorance and superstition which prevailed among all classes of the community, had succeeded in acquiring immense wealth; whilst from their literary attainments, slender as they were, they had also been selected for the highest civil offices in the state +. It was imposible for the nobility not to feel that their high order was thus degraded, and not to view with indignation both the pride and the affluence of men, many of whom, in respect of birth, were far inferior to themselves. Hence, no sooner had the doctrines of the Reformation been published in Scotland, than they discerned their tendency to set bounds to the arrogance of the clergy, and that they might be instrumental in stripping them of the ample possessions which they too often wasted in luxury or in vice. Following up these views, the great majority of them extended their support to the reformed teachers, and zealously promoted the cause which those teachers so powerfully enforced. In the mean time, the king, from his peculiar situation, deemed it prudent to act a very different part. His sceptre being fettered by the privileges of the nobility, and frequently finding himself unable to restrain their turbulence, he naturally looked towards the church for assistance in enlarging his prerogative, or in breaking the combinations by which he was sometimes set at defiance by the nobles. With it therefore he made a common cause, and readily united in hostility to views of religion by which it dreaded that its influence would be weakened, if not wholly destroyed. The kingdom was thus split into two great parties. The sovereign and the priesthood combined to preserve the dominion of error; whilst the great part of the nobility, to gain the objects which they fondly contemplated, espoused the interests of the people, and joined in enlarging the sphere of civil and religious liberty. Thus it happened, that the hierarchy came to be regarded in Scotland, by all who were partial to the Protestant faith, as the ally of despotism and the engine of persecution 1.

The feelings thus at first excited, were strengthened by the influence which France exerted over the Scottish court, by

• Dr. Cook's "History of the Reformation in Scotland,” 2d edit, vol. i. chap. 1 and 2.

↑ Sir Ralph Sadler's Letters.

Dr. Cook's "History," &c. as above.

the administration of the Queen Regent, the mother of the unfortunate Mary; and, by the long contest between the adherents of the church and those leading individuals who are known in history by the title of the Lords of the Congregation *."

It was not to be expected, that when, under the Earl of Murray, the Protestants gained a decided ascendency, much inclination would be shewn to uphold a system of ecclesiastical polity, associated, in their estimation, with what they most abhorred. And the connection which the Congregation, during its struggle for superiority, had formed with Geneva; the talents and the energy of Knox, who had there imbibed many of the opinions of Calvin; and the secular views of the nobility, paved the way for that peculiar system of church government which was finally sanctioned in Scotland +.

Calvin, deeply affected by the evils which had resulted from the supremacy of the popes, had been led to trace the rise and progress of that supremacy. In doing so, he came to the then novel conclusion, that the ordinary ministers of Christ were originally invested with equal privileges and authority, and that the departure which early took place from this equality, was to be ascribed to accidental circumstances, and not to the appointment of Heaven. He accordingly established in Geneva a church regulated by this principle, and Knox acquiesced in the sentiments of this great Reformer. In preparing the polity under which religion was to be administered in his native country, he accordingly adopted the general maxim of Calvin, and accommodated it to the peculiar situation of Scotland. He abolished the Episcopal order as by Divine right superior to that of Presbyters; but finding that absolute equality amongst the pastors would not be expedient, he appointed superintendents, who were in some respects similar to bishops, but in others plainly and explicitly distinguished from them. They superintended the parochial ministers, whose labours were confined to their own parishes, and the readers, who, from the small number of pastors, were employed to read and explain the Scriptures, where ministers could not be procured. This intermediate system between Episcopacy and Presbytery, although

Cook's History, compared with Dr. M‘Crie's “Life of John Knox," + Much information on the commencement and progress of the Re formation in Scotland has been lately submitted to the public by the two learned authors last referred to.

Rowe's "MS. History of the Estate of the Kirk of Scotland," p. 13.