in the case of any grievous scandal known to the parish as outstanding
against him, arose the proper opportunity furnished by the church for
lodging the accusation, and for investigating it before the church
court. In default, however, of any grave objection to the presentee,
he was next summoned by the presbytery to what really _was_ a
probationary act at their bar; viz. an examination of his theological
sufficiency. But in this it could not be expected that he should fail,
because he must previously have satisfied the requisitions of the
church in his original examination for a license to preach. Once
dismissed with credit from this bar, he was now beyond all further
probation whatsoever; in technical phrase, he was entitled to
'admission.' Such were the steps, according to their orderly succession,
by which a man consummated the pastoral tie with any particular parish.
And all of these steps, subsequent to the '_reception_' and inaugural
preaching, were now summarily characterized by the revolutionists as
'spiritual;' for the sake of sequestering them into their own hands.
As to the initiatory act of presentation, _that_ might be secular, and
to be dealt with by a secular law. But the rest were acts which belonged
not to a kingdom of this world. 'These,' with a newborn scrupulosity
never heard of until the revolution of 1834, clamored for new
casuistries; 'these,' said the agitators, 'we cannot consent any longer
to leave in their state of collapse as mere inert or ceremonial forms.
They must be revivified. By all means, let the patron present as
heretofore. But the acts of "examination" and "admission," _together
with the power of altogether refusing to enter upon either,_ under a
protest against the candidate from a clear majority of the
parishioners--these are acts falling within the spiritual jurisdiction
of the church. And these powers we must, for the future, see exercised
according to spiritual views.'