historian, at their head; they designated themselves the moderate men, strenuously opposing what they called the wildness of orthodoxy, the madness of fanaticism, and the frenzy of the people! Dr. Witherspoon was at that time the leader of the other party, which he keenly satirizes in his "Ecclesiastical Characteristics, or the Arcana of Church Policy, being an humble attempt to open the Mystery of Moderation, wherein is shown a plain and easy Way of attaining to the Character of a Moderate Man, at present in repute in the Church of Scotland.” The Kirk has no liturgy, no altar, no instrumental music; and with respect to the latter, violent as well as effective was the opposition to a late proposal of its introduction at Glasgow. The sacrament, which, by law, should be administered four times, but is more generally administered only once or twice a-year is conducted with great solemnity. The people are prepared for the ordinance by a fast on some day the preceding week, and by a sermon on Saturday, whilst they meet again on Monday morning for public thanksgiving. Logan's "Sermons" will furnish the reader with the form which accompanies the administration. It is a singular circumstance that this church has no kind of ceremony in the interment of the dead; the friends accompany the corpse to the grave, where it is laid without uttering a single word! The version of the Psalms which they sing in public worship, is wretched doggrel, but lately, under the title of "Translations and Paraphrases," they use a better kind of poetical compositions, which, together with some Hymns, have been introduced by permission of the General Assembly. Dr. Beattie was anxious for the amendment of their psalmody. His fine taste would have produced great improvement. As to discipline, it is not particularly severe, excepting the Stool of Repentance on which Fornicators are obliged to sit for three successive Sundays in the presence of the whole church. This is disused in the towns, but still practised in many of the country parishes in Scotland. The gradation of ecclesiastical government is Kirk Session, which consists of the minister, and elders, who are respectable laymen, somewhat like to (though

having a spiritual jurisdiction) churchwardens in England. The next court is Presbytery, then Provincial Synod, and, lastly, the General Assembly, which consists of 361 members, in the following proportion: 200 ministers representing Presbyteries, 89 elders representing Presbyteries, 67 elders representing royal boroughs, and 5 ministers, or elders, representing universities. They are chosen annually, and meet in the month of May; it has a president to represent the king, in the person of a nobleman, who is denominated the Lord High Commissioner, with a salary of 1500l. per annum, but he has no voice in their deliberations. Their clergy (with near 900 parishes) amount to near 1000, and their salaries from 1007. up to 5007. free from taxes. They maintain a respectable character for talents, learning, and piety.

Dreadful scenes took place in Scotland previous to the establishment of Presbyterianism in its present form at the Revolution, and its confirmation in 1706, by the Act of Union between the two kingdoms. During the Commonwealth, Presbyterianism was the established religion, but, on the Restoration, Episcopacy was introduced in its room. So averse, however, were the Scotch to Episcopalians, and so harsh were the measures of the Episcopalian party, that the whole country was thrown into confusion. Leighton, the most pious and moderate prelate amongst them, disgusted with the proceedings of his brethren, resigned his archbishopric of Glasgow, and told the king "He would not have a hand in such oppressive measures, were he sure to plant the Christian Religion in an infidel country by them; much less when they tended only to alter the form of church government.' On the other hand, Sharp, Archbishop of St. Andrew's (who had been an apostate from the Presbyterians), adopted violent measures, which terminated in his death for in 1679, nine ruffians stopped his coach near St. Andrew's, assassinated him, and left his body covered with thirtytwo wounds! On the monument of this unfortunate prelate, in one of the churches of St. Andrew's, I have seen an exact representation in sculpture of this tragical event. See Cruikshank's "History (in two volumes) of the State

and Sufferings of the Church of Scotland from the Reformation to the Revolution,with an Introduction,containing the most remarkable occurrences relating to that church from the Reformation." The ear tingles and the heart is agonised by the recital of the dreadful scenes which took place during this period of Scottish history, but refernce has been already made to this horrible business in the article of the Episcopal Church of Scotland. Two poor women condemned to die for their religion were fastened down to a stake in the river when the tide was at its lowests ebb; the waves then gradually returned to suffocate their cries against this new species of the inhumanity of their prosecutors. They gravely determined (it is said), on this mode of capital punishment, because burning at the stake was adopted by the PAPISTS; for they abhorred the most distant approach towards the practices of Popery!

It was in these troubled times that the Presbyterians drew up their famous solemn League and Covenant, whereby they bound themselves to effect the extirpation of Episcopacy; and however useful they have found it, yet, assuredly it was not dictated by the spirit of true religion. The Scotch church, however, is now improved in sentiment and liberality, whilst some of their clergy stand foremost in the departments of literature. Robertson, Henry, Leechman, Blacklouk, Gerard, Campbell, Blair,Macknight, Erskine, Hunter, and Ogilvie, are among its principal ornaments. In a selection of sermons, entitled "The Scotch Preacher," will be found a pleasing specimen of the pulpit compositions of the Scotch clergy, delivered on particular occasions, with an introductory Discourse by Mr. Bonar, which explains "the nature and tendency of the Ecclesiastical Constitution in Scotland." Dr. M'Cree's "Memoirs of John Knox," and of " Andrew Melville," as well as Dr. Cook's "Account of the Scotch Church," in three volumes, written with a free and liberal spirit, are works of sterling merit, illustrative of the history of the Kirk of Scotland.

SECEDERS.

Dissenters from the Kirk or Church of Scotland, call themselves Seceders; for as the term Dissenter comes from the Latin word dissentio, to differ, so the appellation Seceder is derived from another Latin word, secedo, to separate or withdraw from any body of men with which we may have been united. The secession arose from circumstances which were conceived to be great defections from the established church of Scotland. The Seceders are rigid Calvinists, rather austere in their manners, and severe in their discipline. Through a difference as to civil matters, they are broken down into Burghers and Anti-burghers. Of these two classes the latter are the most confined in their sentiments, and associate therefore the least with any other body of Christians. The Seceders originated under two brothers, Ralph and Ebenezer Erskine, of Stirling, about the year 1730. The Rev. George Whitefield, in one of his visits, to Scotland, was solemnly reprobated by the Seceders, because he refused to confine his itinerant labours wholly to them. The reason assigned for this monopolization was, that they were exclusively God's People! Mr. Whitefield replied, that they had therefore the less need of his services, for his aim was to turn sinners from the error of their ways by preaching among them glad tidings of great joy!

The Burgess oath, concerning which the Seceders differed, is administered, in several of the royal boroughs of Scotland, and thus runs; "I protest before God and your lordships, that I profess and allow with my heart the true religion presently professed within this realm and authorised by the laws thereof; I shall abide thereat and defend the same to my life's end, renouncing the Roman religion called Papistry." The Messrs. Erskine and others maintained there was no inconsistency in Seceders taking this oath, because the established religion was still the true religion in spite of the faults attaching to it, and hence were called Burghers. Messrs. Moncrieff and others thought the swearing to the religion as professed and authorised was approving the corruptions; therefore the

oath was inconsistent and not to be taken-hence Antiburghers. The kirk of Scotland, both parties say, still perseveres in a course of defection from her professed principles, and therefore the secession continues, and is increasing to the present day. See an "Historical Account of the Rise and Progress of the Secession," by the late Rev. John Brown, of Haddington. The Seceders are strict Presbyterians, having their respective Associate Synods, and are to be found not only in Scotland, but also in Ireland and in the United States of America. Both classes have had amongst them ministers of learning and piety. Much to their honour, the Burghers and AntiBurghers have recently dropped these invidious distinctions, and are united.

There is also a species of dissenters from the church of Scotland called Relief, whose only difference from the Kirk is, the choosing of their own pastors. They arose in 1752, and are respectable as to numbers and ability. See a "Compendious View of the Religious System maintained by the Synod of Relief," by P. Hutchinson, and also "Historical Sketches of the Relief Church," &c. by J. Smith. The Relief are Calvinists as well as Presbyterians, but liberal in their views, admitting to their communions pious Christians of every denomination.

REFORMATION IN SCOTLAND.

The Reformation in Scotland, like that of England and Germany, struggled with a long series of opposition, and was at length triumphant. Dr. Thomas M'Cree, (a Scotch Seceder of Edinburgh,) in his able and interesting "Life of John Knox," in two volumes, has illustrated the character of this eminent reformer, and thrown much light on the rise and progress of the Reformation in Scotland. "Knox," says Dr. M., "bore a striking resemblance to Luther in personal intrepidity and in popular eloquence. He aproached nearest to Calvin in his religious sentiments, in the severity of his manner, and in a certain impressive air of melancholy which pervaded his character. And he