his sudden and unexpected resignation was his dissatisfaction with High-Church ritualism and exclusiveness, and his despair of checking their progress within the regular Episcopal Church. The occasion was the manifestation of this exclusiveness in a public protest of the Bishop of the diocese of New York against the General Conference of the Evangelical Alliance in Oct., 1873, and against the interdenominational communion services, in which Bishop Cummins, together with the Dean of Canterbury (with the full approval of the Archbishop of Canterbury), had taken a prominent part.' He compared his conduct with the Old Catholic reaction against modern Romanism. He desired simply to organize the theology and polity of the Low-Church party on the historic basis of the American Episcopal Church itself in its initial stage, as represented by Bishop White and the first bishops of Virginia and New York. Hence his return to the 'Proposed Book' of 1785, and to the labors of the Royal Commission in 1689. 2 The resignation of Bishop Cummins was followed by his canonical deposition. The majority of his brethren preferred to fight the battle within the old Church, or quietly to wait for a favorable reaction, and strongly disapproved of his course.3 Others deprecated from principle the multiplication of denominations, and feared that the new sect might become narrower than the old. Still others, though unwilling to share the risk and responsibility, wished it well, in the hope that it might administer a wholesome rebuke to the hierarchical spirit. A small number of Low-Church clergymen and laymen followed his example. A new ecclesiastical organization, under the name of the REFORMED EPISCOPAL CHURCH, was effected at a council held in the 1In his letter of resignation to Bishop B. B. Smith, of Kentucky, dated Nov. 10, 1873, Cummins alludes to those solemn services, and adds: As I can not surrender the right and privilege thus to meet my fellow-Christians of other Churches around the table of our dear Lord, I must take my place where I can do so without alienating those of my own household of faith. I therefore leave the communion in which I have labored in the sacred ministry for over twenty-eight years, and transfer my work and office to another sphere of labor.' 2 There is, however, this material difference, that the Episcopal Church as a body has not altered her creed, nor added new dogmas, as the Roman Church has done in the Vatican Council. Though a gentleman of unblemished moral character, he was publicly charged by one of his evangelical fellow-bishops with the threefold crime of breaking his ordination vows, creating a schism, and consecrating, single-handed, a deposed clergyman (Dr. Cheney, Chicago) to the episcopate. The last act was considered the crowning offense; for thereby he destroyed the monopoly of the apostolic succession, which, in the estimation of many modern Episcopalians, is the article of a standing or falling Church. Young Men's Christian Association building, at New York, Dec. 2, 1873. It set forth the following DECLARATION OF PRINCIPLES: I. The Reformed Episcopal Church, holding ‘the faith once delivered unto the saints,' declares its belief in the Holy Scriptures of the Old and New Testaments as the Word of God, and the sole Rule of Faith and Practice; in the Creed 'commonly called the Apostles' Creed;' in the divine institution of the Sacraments of Baptism and the Lord's Supper; and in the doctrines of grace substantially as they are set forth in the Thirty-nine Articles of Religion. II. This Church recognizes and adheres to Episcopacy, not as of divine right, but as a very ancient and desirable form of church polity. III. This Church, retaining a Liturgy which shall not be imperative or repressive of freedom in prayer, accepts the Book of Common Prayer, as it was revised, proposed, and recommended for use by the General Convention of the Protestant Episcopal Church, A.D. 1785, reserving full liberty to alter, abridge, enlarge, and amend the same, as may seem most conducive to the edification of the people, 'provided that the substance of the faith be kept entire.' IV. This Church condemns and rejects the following erroneous and strange doctrines as contrary to God's Word: First, That the Church of Christ exists only in one order or form of ecclesiastical polity. Second, That Christian ministers are 'priests' in another sense than that in which all believers are 6 a royal priesthood.' Third, That the Lord's Table is an altar on which the oblation of the Body and Blood of Christ is offered anew to the Father. Fourth, That the Presence of Christ in the Lord's Supper is a presence in the elements of Bread and Wine. Fifth, That Regeneration is inseparably connected with Baptism. The next work was the revision of the Liturgy on the basis of the 'Proposed Book' of 1785, by the Second Council, held at New York, 1874. The Apostles' Creed and the Nicene Creed were retained, but the clause He descended into hell' was stricken out from the former. In the baptismal service, thanksgiving for the regeneration of the child was omitted. Throughout the book the words 'minister' and 'Lord's table' were substituted for 'priest' and 'altar'-a change which had been proposed long before by the English commission of 1689. THE ARTICLES OF RELIGION. A considerable number of the Western members of this new denomination were in favor of adopting simply the Apostles' Creed and the Nine Articles of the Evangelical Alliance. But the majority insisted on retaining the Thirty-nine Articles with a few changes. The 'It has since grown steadily, though by no means rapidly. It numbers now (1884) ten bishops, ninety-eight presbyters, and about as many congregations in the United States, Canada, British Columbia, Bermuda Islands, and England. The number of communicants is about 7000. See art. Episcopal Church, Reformed, by Rev. W. T. Sabine, in Schaff-Herzog Encycl revision was intrusted to a Committee of Doctrine and Worship, cousisting of Rev. W. R. Nicholson, D.D. (since consecrated Bishop, March, 1876), Rev. B. B. Leacock, D.D., Rev. Joseph D. Wilson, and some laymen. The report of the committee was amended and adopted at the Third General Council, held in Chicago, May 12-18, 1875. The Articles of Religion are thirty-five in number. They follow the order of the Thirty-nine Articles, and adhere to them in language and sentiment much more closely than the Twenty Articles of the 'Proposed Book' of 1785 and the Seventeen Articles of the Episcopal Convention of 1799. Articles 1 and 2, of the Trinity and Incarnation, are retained with slight verbal alterations. Art. 3, of the descent of Christ into Hades, is omitted. Art. 3, of the Resurrection and the Second Coming' of Christ, Art. 4, of the Holy Ghost, and Art. 5, of the Holy Scriptures, are enlarged. Art. 8, of the old series, concerning the three creeds, is omitted; but in Art. 22 the Nicene Creed and the Apostles' Creed are acknowledged. The Articles of free-will, justification, and good works are retained, with some enlargements on justification by faith alone (which Bishop Cummins regards with Luther as the article of a standing or falling Church). Art. 18 is an abridgment of Art. 17, but affirms, together with predestination and election, also the doctrine of human freedom and responsibility, without attempting a reconciliation. The Articles of the Church and Church Authority are enlarged, but not altered in sense. Art. 24 wholly rejects the doctrine of Apostolic Succession' as 'unscriptural and productive of great mischief;' adding, 'This Church values its historic ministry, but recognizes and honors as equally valid the ministry of other Churches, even as God the Holy Ghost has accompanied their work with demonstration and power.' Baptism is declared to be only a sign of regeneration' (not an instrument). Art. 27 rejects consubstantiation as well as transubstantiation, as 'equally productive of idolatrous errors and practices,' but otherwise agrees with Art. 28 of the old series. Arts. 31 and 32 reject purgatory, the worship of saints and images, confession or absolution, and other Romish practices. Art. 34, of the the civil authority, is the same as Art. 37 of the Protestant Episcopal Church (retained from the draft of 1799), except that the words 'as well clergy as laity' are exchanged for 'as well ministers as people.' power of VI. THE PRESBYTERIAN CONFESSIONS OF SCOTLAND. S87. THE REFORMATION IN SCOTLAND. Literature. I. CONFESSIONS. [WM. DUNLOP]: A Collection of Confessions of Faith, Catechisms, Directories, Books of Discipline, etc., of publick Authority in the Church of Scotland. Edinburgh, 1719-22, 2 vols. HORATIUS BONAR: Catechisms of the Scottish Reformation. With Preface and Notes. London, 1866. ALEXANDER TAYLOR INNES (Solicitor before the Supreme Court of Scotland): The Law of Creeds in Scotland. A Treatise on the Legal Relation of Churches in Scotland, established and not estab'ished, to their Doctrinal Standards. Edinburgh, 1867 (pp. 495). II. HISTORY OF THE REFORMATION AND CHURCH IN SCOTLAND. WODROW SOCIETY'S PUBLICATIONS: 24 vols. 8vo. Lond. 1842 sqq. Comprising Knox's Works, Calderwood's History of the Kirk of Scotland, Autobiography of Robert Blair (1593–1636), Scott's Apologetical Narration (1560–1633), Twedie's Select Biographies, The Wodrow Correspondence, and other works. (The Wodrow Society was founded in 1841, in honor of Robert Wodrow, an indefatigable Scotch Presbyterian historian, b. 1679, d. 1734, for the publication of the early standard writings of the Reformed Church of Scotland.) SPOTTISWOODE SOCIETY'S PUBLICATIONS. 16 vols. 8vo. Edinburgh, 1844 sqq. Comprising Keith's History (to 1568), the Spottiswoode's History and Miscellany, etc. Jous Knox (1505-1572): Historie of the Reformation of Religioun in Scotland (till 1567). Edinburgh, 1584; London, 1664; better ed. by McGavin, Glasgow, 1831. Best ed. in complete Works, edited by David Laing, Edinburgh, 1846-64. 6 vols. (The first two vols. contain the History of the Reformation, including the Scotch Conf. of Faith and the Book of Discipline.) GEORGE BUCHANAN (1506–1582): Rerum Scoticarum Historia. Edinburgh, 1582; Aberdeen, 1762; in English, 1690. JOHN SPOTTISWOODE: History of the Church and State of Scotland (from 203 to the death of James VI.). London, 1668; 4th ed. 1677; ed. by the Spottiswoode Society, Edinburgh, 1847-51, in 3 vols. (John Spotswood, or Spottiswoode, was b. 1565; Archbishop of Glasgow, 1603, and then of St. Andrew's, 1615, and Chancellor of Scotland, 1635; the first in the succession of the modified Scotch episcopacy introduced by James; was obliged to retire to England, and died in London, 1639.) DAVID CALDERWOOD (a learned and zealous defender of the Presbyterian Church of Scotland, d. 1650): The History of the Kirk of Scotland. (London, 1678.) New ed. by Thomas Thomson. Edinburgh, 1842-49, 8 vols. (Wodrow Soc.) Sir JAMES BALFOUR (King-at-arms to Charles I. and II.): Historical Works published from the Original MSS. Edinburgh, 1824, 4 vols. (Contains the Annals and Memorials of Church and State in Scotland, from 1057 to 1652.) ROBT. KEITH (Primus Bishop of the Scotch Episcopal Church, Bishop of Fife, d. 1757): History of the Affairs of Church and State in Scotland, from the Beginning of the Reformation to the Retreat of Queen Mary into England, 1568. Edinburgh, 1734, fol. (reprinted by the Spottiswoode Soc. in 2 vols. 8vo). By the same: An Historical Catalogue of the Scottish Bishops down to the year 1688. New ed. by M. Russell. Edinburgh, 1824. GILBERT STUART (d. 1786): History of the Reformation of Religion in Scotland (1517-1561). London, 1780 and 1796. By the same: History of Scotland from the Establishment of the Reformation till the Death of Queen Mary. London, 1783, 1784, 2 vols. (In vindication of Queen Mary.) GEORGE COOK: History of the Reformation in Scotland. Edinburgh, 2d ed. 1819, 2 vols. By the same: History of the Church of Scotland, from the Reformation to the Revolution. Edinburgh, 1815, 2d ed. 1819, 3 vols. THOMAS M'CRIE (d. 1835): Life of John Knox. Edinburgh, 1811, 2 vols. 5th ed. 1831, and often; Philadelphia, 1845: Works of M'Crie, 1858. By the same: Life of Andrew Melville. London, 1819; 1847, 2 vols. THOMAS M'CRIE, Jun.: Sketches of Scottish Church History. 2d ed. 1843. Prince ALEX. LABANOFF: Lettres, Instructions, et Mémoirs de Marie Stuart. THOMAS STEPHEN: History of the Church of Scotland from the Reformation to the Present Time. London, 1843-45, 4 vols. London, 1844, 7 vols. W. M. HETHERINGTON (Free Church): History of the Church of Scotland till 1843. 4th ed. Edinburgh, 1853 (also New York, 1945), 2 vols. Gen. VON RUDLOFF: Geschichte der Reformation in Schottland. Berlin, 1847-49, 2 vols. 2d ed. 1854. JOHN CUNNINGHAM (Presbyt.): Church History of Scotland to the Present Time. 1859, 2 vols. JOHN LEE: Lectures on the History of the Church of Scotland. Edinburgh, 1860, 2 vols. GEORGE GRUB (Liberal Episcopalian): Ecclesiastical History of Scotland. London, 1861, 4 vols. A. TEULET: Relation politiques de la France et de l'Espagne avec l'Ecosse, en 16me siècle. Paris, 1862, 5 vols. FR. BRANDES: John Knox, der Reformator Schottlands. Elberfeld, 1862. (The 10th vol. of Fathers and Founders of the Reformed Church.) MERLE D'AUBIGNE (d. 1872): History of the Reformation in Europe, in the Time of Calvin. Vol. VI. (1876), chaps. i.-xv. (to 1546). Comp. also his Three Centuries of Struggle (1850). Dean STANLEY (Broad-Church Episcopalian): Lectures on the History of the Church of Scotland, delivered in Edinburgh in 1872 (with a sermon on the Eleventh Commandment, preached in Greyfriars' Church). London and New York, 1872. Prof. R. RAINY (Free-Church Presbyterian): Three Lectures on the Church of Scotland (against Stan ley's praise of Moderatism). Edinburgh, 1872. GEO. P. FISHER: History of the Reformation, pp. 351 sqq. (New York, 1873). PETER LORIMER, D.D. (Prof. in the English Presbyterian College, London): Patrick Hamilton (London, 1857); The Scottish Reformation (1860); John Knox and the Church of England (London, 1875). Compare also the general and secular Histories of Scotland by ROBERTSON (1759 and often, 2 vols.); PINKERTON (1814, 2 vols.); P. F. TYTLER (1828-43, 9 vols., new ed. 1866, 10 vols.); JOHN HILL BURTON (from Agricola's Invasion to the Revolution of 1688. London, 1867–70, 7 vols.-From 1689 to 1748. 1870, 2 vols.); the chapters relating to Scotland in the Histories of England by HUME, LINGARD (Rom. Cath.), KNIGHT, RANKE, FROUDE. The Reformation in Scotland was far more consistent and radical than in England, and resulted in the establishment of Calvinistic Presbyterianism under the sole headship of Christ. While in England politics controlled religion, in Scotland religion controlled politics. The leading figure was a plain presbyter, a man as bold, fearless, and uncompromising as Cranmer was timid, cautious, and conservative. In England the crown and the bishops favored the Reformation, in Scotland they opposed it; but Scotch royalty was a mere shadow compared with the English, and was, during that crisis, represented by a woman as blundering and unfortunate as Elizabeth was sagacious and successful. George Buchanan, the Erasmus of Scotland, the classical tutor of Mary and her son James, maintained, as the Scotch doctrine, that governments existed for the sake of the governed, which in England was regarded at that time as the sum of all heresy and rebellion.1 When James became king of England, he blessed God's gracious goodness for bringing him into the promised laud, where religion is purely professed, where he could sit amongst grave, learned, and reverend men; not as before, elsewhere, a king without state, without honor, without order, where beardless boys would brave him to the face."2 1 His book, De jure regni apud Scotos (1569), was burned at Oxford in 1683, together with the works of Milton. So he addressed the English prelates at the Hampton Court Conference. Fuller, Church History of Britain, Vol. V. pp. 267 sq. |