But here the doctors eagerly dispute,
Some hold predestination absolute :

Some clerks maintain, that heav'n at first foresees,
And in the virtue of foresight decrees.

man

If this be so, then prescience binds the will;
And mortals are not free to good or ill;
For what he first foresaw he must ordain,
Or his eternal prescience may be vain.
As bad for us if prescience had not been :
For first, or last, he's author of the sin.
And who says that, let the blaspheming
Say worse, ev'n of the devil, if he can.
For how can that eternal pow'r be just
To punish man, who sins-because he must?
Or, how can he reward a virtuous deed,
Which is not done by us, but first decreed?
I cannot boult this matter to the bran,
As Bradwardin and holy Austin can :
If prescience can determine actions so,
That we must do because he did foreknow ?
Or that foreknowing, yet our choice is free,
Not forc'd to sin by strict necessity.
This strict necessity they simple call-
Another sort, there is conditional.

The first so binds the will, that things foreknown,
By spontaneiry, not choice, are done..
Thus galley-slaves tug willing at their oar,
Content to work in prospect of the shore,
But wou'd not work at all if not constrain'd

before.

}

That other does not liberty restrain;
But man may either act, or may refrain:
Heav'n made us agents free to good or ill,
And forc'd it not though he foresaw the will.
Freedom was first bestowed on human race,
And the prescience only held the second place.
If he cou'd make such agents wholly free,
I'll not dispute, the point's too high for me:
For heav'n's unfathom'd pow'r what man can sound,
Or put to his omnipotence a bound?
He made us to his image; all agree,
That image is the soul, and that must be,
Or not the maker's image, or be free.
But whether it were better man had been
By nature bound to good, not free to sin,
I wave, for fear of splitting on a rock.

Having said thus much concerning the doctrinal principles of the Calvinists, we must now proceed to their worship. All the reformers pretended to

have a striking instance in the Lutherans, who have retained many of the Popish ceremonies. On the other hand, the church of England kept in the middle, between the two extremes, while the Calvinists attempted to strip religion of all those gaudy ornaments which it had borrowed from superstition. In Geneva, where Calvinism was first propagated, in Holland, in some of the German provinces, and indeed every where but in England and Scotland, their form and manner of worship is the same. There may, indeed, be some few differences, but they are of such a trifling nature as not to be wvorthy of notice. At Geneva and in Holland, as well as in all the provinces of Germany, and Switzerland, where Calvinism is professed, the service is conducted in the following manner.

The minister goes into the reading desk, and having told the people to lift up their hearts to God, begins with a short prayer, begging the Divine Presence to be with them, during the whole of the worship. This being over, he reads two or three chapters out of the Old or New Testament, according his own discretion, and then a psalm or hymn is sung.

He then reads the Ten Commandments, which are followed by the Apostles' Creed, and another hymn or psalm is sung afterwards. And here it is necessary to observe, that in most of the Calvinistical churches abroad, they have organs, together with some other sorts of instrumental music.

This part of the service being over, the minister goes into the pulpit and repeats an extemporary prayer for the whole state of mankind in the world, and then a discourse follows, which is either a sermon on a particular text, or a paraphrase of some passage in the sacred scripture. The sermon being over, another hymn is sung, after which the congregation are dismissed with a blessing.

With respect to the sacrament of baptism, it is as amongst us, adminstered to their infants, but they do not use the sign of the cross, nor have they any godfathers or godmothers, every father being obliged to stand sponsor for his own child. On which occasion he binds himself to see it brought up in the fear of God.

In the sacrament of the Lord's supper, they are not confined to any rule with respect to the mode of administration, nor have they any altars. of the communicants receive it kneeling, some some sitting, and others standing. This allowance granted to tender consciences is much to be commended; for what may appear trifling to one man,

may

may have a most formidable appearance to another.

The Calvinists abroad, that is, on the continent of Europe, also observe several holy days, such as Christmas, Easter, Whitsuntide, with some others; but they do not pay supersitious regard to them. However, we find in the acts of the general assembly of the church of Scotland 1594, something remarkable on this subject. King James told the general assembly of the clergy, that the people of Geneva kept their Christmas and their Pasch; and pray, said he, what warrant have they for it? It is not nothing but will-worship, and like the service of the church of England,-it is an ill said mass in English. James, however, changed his sentiments afterwards, and became a persecutor of those very people whose piety and religion he had extolled.

In the discipline among the Calvinists, there is something that bears a near affinity to the ancient church. Every congregation has its own minister, and under him are a certain number of respectable persons, called Elders. These elders are ordained by the imposition of the hands of the minister, and their business is to visit the sick from house to house, and to pray with them.

They are to be men of fair characters, against whom no complaint has been preferred, and they are to examine, in the absence of the minister, all those who desire to come to the communion. They are to give notice to the minister of all such persons as lead scandalous and immoral lives, that they may be cut off from the congregation of faith

ful.

among

They are to take care that no part of their own conduct shall give such offence, so as to bring the gospel into disrepute; and they are to be at all times ready to assist the minister with their advice. This order the Calvinists seems to have come in the room of the presbyters in the ancient church, who were always to assist the bishop, both by their council and otherwise. These men are not elected for a time, as churchwardens are in England, but they are ordained for life, and nothing can set aside the exercise of their office, but some crimes of a scandalous nature.

The next order of officers in the Calvinistical churches abroad are deacons, whose business it is to visit the poor, and distribute as much money as the church allows for that purpose. They are elected by the people and appointed by the minister; they are to carry the elements of bread and wine round to the communicants: they are to see that the widows and orphans are provided for in a proper manNo. 27

ner, and that Christian parents bring up their children in the fear of God. They are to give a faithful account to the minister and elders in what manner they have disposed of the money committed to their care; and they are, by their conduct, to set an example before all those who belong to the congregation. They are to be extremely cautious into what company soever they go, and they are to maintain a conscience void of offence towards God and

man.

The first time we hear or read of deacons in the Christian church is in Acts vi. and as to their office, it seems to have succeeded that of the Levites among the Jews, who were to be ministers and servants under the old law. The following account of the ordination of primitive deacons will, no doubt give some satisfaction to our readers.

The ordination of a deacon, in the primitive church, differed from that of a presbyter, both in the form and manner of it, and also in the gifts and powers conferred thereby. The ordination of the former might be performed by the bishop alone, who put up his prayer in general that "God would make his face to shine upon his servant, who was then chosen to the office of a deacon, and fill him with the holy spirit and power as he did Stephen the martyr; that he, behaving himself acceptably, uniformly, and unblameably in his office, might be thought worthy of an higher degree, &c."

As to the office of deacons, the most common and ordinary was, to be attendant on the bishop of presbyters in the service of the altar, to take care of the holy table and all the ornaments and utensils belonging to it. In the next place, they were to receive the offerings of the people, and to present them to the priest, at the same time, reciting the names of those that offered. In some churches, but not in all, the deacons read the gospel, both before, and at the communion-service. At Alexandria, the archdeacon only reads the gospels, and in some churches, on high festivals, the bishop himself; as at Constantinople, on Easter-day. But it was something more peculiar to the office of deacons, to assist the bishop and presbyters in the administration of the eucharist: at which their business was, to distribute the elements to the people who were present, and carry them to those, that were absent. But they were not allowed to consecrate them at the altar; as appears from the testimonies of Hilary, Jerom, and the author of the constitutions; who assign as a reason, that deacons were reckoned no priests, or but in the lowest degree. As to the sacrament of baptism, it is evident, they were permitted, in some cases, to administer it solely, 8 A

as

as appcars from Tertullian, Jerom, and the council of Eliberis.

Another part of the office of deacons was, to be a sort of monitors and directors to the people, in the exercise of their public devotions in the church. To which purpose they made use of certain known forms of words, to give notice when each part of the service began.

The deacons had a power to preach, by licence and authority from the bishop, but not without it: which was likewise the case with relation to the power of reconciling penitents, and granting them absolution; this privilege being allowed them only in cases of extreme necessity, when neither bishop nor presbyter was at hand to do it. It may be reckoned also among their extraordinary offices, that they were sometimes deputed by the bishops to be their representatives and proxies in general councils. But, in provincial synods, they were allowed to give their voice, as well as the presbyters, in

their own name.

There are two things more to be observed concerning the office of deacons, in church assemblies. The first is, that they had a power to rebuke and chastise those, who behaved indecently in the church. The other is, that, before the institution of the inferior orders in the church, such as sub-deacons, exorcists, catechists, &c. the deacons were employed in performing all the offices, which were afterwards committed to those orders.

But, besides these offices, which properly belonged to the service of the church, the deacons had employment out of the church. One of these was, to be the bishop's sub-almoner, and to take care of the necessitous, such as orphans, widows,virgins, prisoners, and all the poor and sick, who had any title to be maintained out of the public revenues of the church. Another of these offices was, to enquire into the morals and conversation of the people, and to make their report thereof to the bishop. Upon this account, the deacons were usually stiled the bishop's eyes, and ears, his mouth, his right hand, and his heart; because by their ministry, he took cognizance of mens actions, as much as if he himself had seen or heard them; and because, by them, he sent orders and directions to his flock, and by them distributed to the necessities of the indigent.

For this reason, their being a great variety of business attending the office of a deacon, it was usual to have several deacons in the same church. In some, they were precisely to the number of seven, in imitation of the first church of Jerusalem. But this rule was not observed in other churches, the

number of deacons being indifferent, as the business of each church required. In that of Constantinople particularly, the number was so great, that we find them limited to an hundred, for the service of the great church, and three others only.

The qualifications, required in deacons, were muchthe same as those required in bishops and presbyters; except that, in their age, there was some difference. Deacons might be ordained at twenty five years of age, and not before; whereas bishops and presbyters could not be ordained till thirty.

The ceremony of the ordination of deacons in the Romish church, is briefly this. The candidate prostrates himself before the bishop, who confers on him the holy ghost, laying his right-hand only on his head, to signify, that he does not receive it so fully as the priest. fully as the priest. An Acolyth puts on him the stole and dalmatica; after which the bishop presents him with the book of the gospels: the ceremony concludes with the prayers of the bishop and people. It is the deacon's office to incense the officiating priest or prelate; to lay the corporal on the altar; to receive the paten or cup from the sub-deacon, and present them to the person officiating; to incense the choir; to receive the pix from the officiating prelate, and carry it to the sub-deacon; and, at the pontifical mass, when the bishop gives the blessing, to put the mitre upon his head, and to take of the arch-bishop's pall, and lay it on the altar.

The Maronites of mount Libanus have two deacons, who are merely administrators of the temporalities. Dandini, who calls them il signori diaconi, tells us, they are secular lords, who govern the the people, set in judgment on all their differences, and treat with the Turks concerning the taxes, and other matters.

In England, deacons are not capable of any ecclesiastical promotion, not so much as to be admitted to a donative; all benefices requiring the incumbent to be in the priest's orders. Yet he may be a chaplain in a family, curate to a beneficed clergyman, or lecturer to a parish-church. A man may be ordained deacon at twenty-three years of age, anno, currente; but it is expressly provided, that the bishop shall not ordain the same person both a deacon and a priest in the same day. The form of ordaining deacons declares, that it is their office to assist the priest in the distributing of the holycommunion; in which agreeably to the practice of the ancient church, they are confined to the administering of the wine to the communicants.

St. Paul requires, that deacons should be chaste, sober, and blameless; that they should be neither great drinkers, nor given to filthy lucre; that they

should

should hold the mystery of faith in à pure conscience; that they should be well approved, before they are admitted into the ministry; that they should be husbands of one wife, and take care of their houses and families.

Such is the nature of the Calvinistical religion on the continent of Europe, and when it is considered how nearly we are connected with its professors, it will naturally point out that we should consider them as brethren. Did they persecute to death Servetus? The church of England has burnt Protestants who had been declared Heretics! Are they without episcopal ordination ?--the church of Scotland knows nothing of bishops. Do they reject the ring in marriage? This does not deserve our notice; for to take up the idea of the ingenious au

All offences of a common, ordinary nature, are first considered by the minister and the elders, and if the delinquent does not chuse to comply with their decision, he may appeal to the presbytery. If after their decree, he thinks himself aggrieved, he may appeal to the synod, whose sentence is binding. But there are no civil penalties inflicted upon the delinquent as in England, for he is only excluded from church communion, and church privileges.

ments upon him; Martin stripped off a few, but still left his cloaths in a decent manner; but Jack went farther, and pulled off both the lace and the cloaths. It is certain, that the Calvinistical religion, as professed on the continent of Europe, affords all the means of grace, and opens the way to eternal happiness. In that form of religion, many pious Christians, many eminent divines, have been brought up, and where God has bestowed his blessing on the appointed means, let man be silent.

E have already, in our account of Calvinism in general, considered the nature of those sentiments, concerning which there has been so much dispute. We have stated the objections made against them, with the answers that have been offered. We have shewn in the most candid manner from whence those disputed sentiments took their rise, and unwilling to enter into controversy, we have referred them to history. We have considered the Calvinists in a general point of view, as particularly established in some nations in Europe. We shall now consider them as a national church, begun by infinite wisdom, supported by Almighty power, regulated by unerring Providence, and at present one of the glories of the Protestant world. And here we are sorry to observe, that although the people of England are united under one government with those of Scotland, yet there are many of the former utterly ignorant of the religion of the latter.

Nothing is more common in England than to call the people of Scotland Dissenters, whereas they have their own church established by law. Nav, so firmly is the church of Scotland established, that it cannot be overthrown, unless there is a total revolution.

This will appear evident, when we consider in what manner the king of Great Britain swears to protect, defend, and support that church. The moment the death of the king is made public to his successor, the heir takes his place in the council, and it is intimated to him, that he cannot be proclaimed till he has sworn before their lordships that he will maintain the church of Scotland as by law established. This oath is administered in the Scottish fashion, by the king's holding up his right hand, and solemnly swearing, that he will do nothing to injure the church of Scotland, but support her in all her rights and privileges. A copy of this oath is

recorded

recorded in the books of the privy council, and then a messenger is dispatched to Edinburgh, who gives it in to the court of session, where it is read, and ordered to be recorded in the lords' register office.

Here we find a vast privilege bestowed on the church of Scotland, beyond that of England; for in England the king does not swear to maintain the church till his coronation. This privilege was claimed by the people of Scotland, in that convention of estates, 1689, which declared the throne vacant, and voted in William and Mary. It was again insisted on by the whole nation of Scotland, at the union 1707. It was claimed, not as a favour but as a right, and the king of Great Britain can no more dispense with it, than he can with any of the fundamental laws of the constitution. We have been the more explicit on this subject, that our readers may be made acquainted with it, and that they may know every particular; for, as a celebrated author says, "We should not only learn every thing, but we should learn every thing well."

We shall now proceed to consider this church in a manner altogether different from those who have gone before us; for we can assert, that the history of this church was never yet properly written, tho' often attempted.

In the treating of it, we shall lay down the following principles, to direct us in the narrative.

First, a general view of the history of that church. Secondly, a more particular state of it since the reformation.

Thirdly, its various forms of worship during that period.

Fourthly, its various forms of confession during

that time.

And lastly, its present state in doctrine, worship, discipline, and government.

And first-with respect to a general view of religion in Scotland.

Religion, according to reading, report, and experience, is the first consideration that attracts a man's attention in Scotland. But, when we speak of religion, we do not mean that propensity for agitating controverted points of divinity, which has possessed the clergy of most countries and ages; but we mean that plan of doctrine and discipline, which, in a well regulated state, ought to be adapted to the constitution of the government, without regard to the dreams of bigots, or the talk of enthu

siasts.

Now it is impossible to understand the present state of religion in Scotland, in the sense of the words which we have laid down, without a review

of their ecclesiastical constitution; and by that review we shall be enabled to form a pretty clear idea of their ancient government, not only in their church, but their state.

The introduction of Christianity into Scotland, was by monks, who were without the means of transmitting orders of any kind to their successors, in the manner which the churches of England and Rome now prescribe. The name of the person who was at their head, was Regulus, said to be a Greek: They were driven on the coast of Scotland by accident, and after his death, they of themselves, elected and ordained another to preside in their principal church Kilrimont, now St. Andrews, without applying to the court or church of Rome. That this was the case, unquestionably appears from the canons of the council of Calcluith in England, in the year 816, the fifth of which prohibits any Scotch clergyman from exercising his functions in England, because, say the makers of the canon, it is uncertain to us by whom he is ordained or if he is ordained at all. In like manner, the sixty-fifth of the Capitularia of the French king, is concerning the Scots who call themselves bishops and ordain certain persons without the licence of their superiors.

We know it may be pretended that the Scots spoken of here were the Irish, and even the learned have a vulgar notion, that when the word Scots occurs at this time, the Irish are understood; and in a few, but a very few, instances of higher antiquity, we may admit the fact to have been so; but at the time here mentioned, there can be no doubt but that the North British Scots were meant.

That their religion was void of many errors, and superstitions which then prevailed; that their manners were blameless, their zeal indefatigable; their piety unaffected, and their submission to their superiors, such as became good Christians and subjects, could be proved by many unquestionable cotempoiary authorities, which can have no room here. They went by the name of Cul dues, or Culdees, which is not, as the Scotch historians ignorantly imagine, a contradiction of the words Cultoris Dei, but two ancient Pictish or Celtic words; Cul, a Hood, from whence we have the word Cowl, and Duc, Black, because of their wearing black hoods; so that the people of the country distinguished them by that appellation.

The plainness, virtue, and piety of the Culdees, gave offence to the church of Rome, whose corner stone is founded upon a succession of priesthood, derived from bishops depending upon the pope; and pope Celestine sent one Paladius, with a large train