the civil power to appoint to an ecclesiastical function which most displeased the church. Scotland was moved: all cried out against the encroachments of the civil power; all felt that it was stretching forth its hand to trouble the pure and living waters which flow from the Rock. Erskine of Dun, a man of a pacific but firm temper, now addressed these words to the regent, which, clearly marking the distinctions existing between the ecclesiastical and the political power, strongly exhibit the essential character of the Church of Scotland: :-"There is," says he to Morton, "a spiritual jurisdiction and power, which God hath given unto his kirk and "to them that bear office therein; and there is a "temporal jurisdiction and power, given of God to kings and civil magistrates. Both the powers

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"are of God, and most agreeing to the fortifying "one of the other, if they be right used. But when "the corruption of man enters in, confounding the "offices, usurping to himself what he pleases, "nothing regarding the good order appointed by

God, then confusion follows in all estates. The "kirk of God should fortify all lawful power and "authority that pertains to the civil magistrate, "because it is the ordinance of God. But if he

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pass the bounds of his office, and enter within "the sanctuary of the Lord, meddling with such "things as appertain to the ministers of God's kirk, "then the servants of God should withstand his "unjust enterprise, for so they are commanded of "God."

Such, from the sixteenth century, have been the principles of the Church of Scotland. Not in vain have they been proclaimed, either at that time or in our own day. The church beheld a new deliverance arise.

IV.

THE COURTIERS AND A MINISTER OF GOD.

In 1578, the regent Morton resigned his functions, and James Stuart, (James VI. of Scotland, and afterwards James I. of England,) the son of Mary Stuart and Darnley, and then only twelve years of age, took, or appeared to take, the reins of government into his own hands. This young king's accession to power was signalised by a more complete development of Presbyterianism. The General Assembly gave its sanction to the "Se"cond Book of Discipline," intended to complete the first, and called also "The Book of Policy," which has been regarded as the charter of the Church of Scotland. These are the principles established in this essential document:

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"The policy of the kirk is an order or form of spiritual government, which is exercised by the "members appointed thereto by the Word of God.

"This power and policy ecclesiastical is different

"and distinct in its own nature from that power "and policy which is called the civil power.

For, this power ecclesiastical flows immediately "from God, and the Mediator Jesus Christ, and is spiritual, not having a temporal head on earth, "but only Christ, the only Spiritual King and "Governor of his kirk."

Such are the general principles of this Scottish charter.

These are the special principles as to the election of pastors:

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It is said in the third chapter, sections 4 and 5: "Election is the choosing out of a person or persons most able to the office that vaikes (becomes vacant) by the judgment of the eldership, and consent of the congregation. * *

In the order of election, it is to be eschewed "that a person be intruded in any of the offices of "the kirk, contrary to the will of the congregation "to whom they are appointed, or without the "voice of the eldership."

The twelfth chapter says: "The liberty of the "election of persons called to the ecclesiastical "functions, and observed without interruption so "long as the church was not corrupted by anti"christ, we desire to be restored and retained "within this realm, so that none be intruded upon any congregation, either by the prince, or any "inferior person, without lawful election, and the assent of the people over whom the person is placed."

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The Church of Scotland went even farther than this, and finding herself unable to declare the abolition of patronage, expressed, at least, the wish of doing so:

"We desire all them that truly fear God, "earnestly to consider that for sa meikle (forasmuch) as the names of patronages and benefices, together with the effect thereof, have flowed "from the pope, and corruption of the canon law "only, in so far as thereby any person was "intruded or placed over kirks having curam "animarum; and for sa meikle as that manner of "proceeding has no ground in the Word of God, "but is contrary to the same, and to the said "liberty of election, they ought not now to have place in this light of reformation."

The Book of Policy having been sanctioned by the General Assembly, was presented to the king to receive his confirmation. This prince, or rather his court, demanded an amendment, says Calderwood: he desired, that in the article against the intrusion of a minister, these words contrary "to the will of the congregation," - should be erased, and the following substituted" if the people have a lawful cause against his life or "manners." The church rejected this amend

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She believed, doubtless, that there would always be persons ready to assert that the objection was not valid, and that thus the liberties of the church would be reduced to nothing. The amendment desired, though not obtained, by

James, very nearly resembles, in our opinion, that which was recently passed in Lord Aberdeen's bill. However this may be, the evangelical party in the Church of Scotland has always regarded this amendment as a sort of back door, through which might be taken away what is apparently given in by the front one. The Book of Policy, up to the present day, must be signed by all ministers. The son of Mary Stuart did not positively accept it; but the act of 1592, by which the state recognised the church "as it then existed," thereby recognised the ordinances by which the church was constituted. Were Henry V., the grandson of Charles X., to declare that he acknowledged France "as she now exists," would he not mean that he acknowledged the charter by which she is governed? Nay, more; this very act of 1592 quotes several passages of the "Second Book of "Discipline." This constitutional book of the Church of Scotland, drawn up in the sixteenth century (in 1578), was one of the causes which brought about the great disruption in the nineteenth. There is, perhaps, no church which has preserved its homogeneity so completely as the Church of Scotland.

The enemies of the church were not long in recognising each other. The young king had escaped from the guardianship of the aged Morton, only to fall under the influence of young nobles, still more dangerous than he. Surrounded, like Rehoboam, with favourites, who had been brought up with him,