In England, where the modified canon law, which was in use before the reformation, is still in England, the rights of patrons do not materially differ from those which they pos sess in Roman Catholic countries. For some details regarding the right of presentation in England see ADVOWSON.
In Scotland, at the reformation, the rights of patrons were reserved, and presbyteries were bound by several statutes to admit any qualified person presented by the patron. The principle of these Statutes was retained in the enactments introducing episcopacy. On the establishment of presbytery under favor of the civil war, patronage was abolished by act 1649,'c. 23, and the election of the clergy was committed to the kirk-session. At the restoration this statute fell under the act rescissory, and patronage was replaced on is former footing. On the re-introduction of presbytery at the revolution patronage was again canceled, and the right TO present conferred on the Protestant heritors and the elders of the parish, subject to the approval or rejection of the whole congregation. In consideration of being deprived of the right of presentation, patrons were to receive from the parish a compensation of 600 merks (L'33 sterling), on payment of which they were to execute a formal renunciation of their rights. Only three parishes effected this arrangement with the patron, and patronage was permanently restored in all the parishes where no renunciation had been granted by 10 Anne, c. 12. This act, with modifications introduced by 6 and 7 Viet. c. 61, was law till 1874. If a patron failed to present for six mouths after the occurrence of a vacancy, the right to present fell to the presbytery fare deroluto. The presentee, before he acquired a right to the emoluments of the benefice. required to be admitted to it by the presbytery of the bounds. Ile 'MIS first appointed to preach certain trial sermons, after which a day was fixed within six weeks for moderat in his call. On that day the people were invited to sign a written call to the presentee to be their minister, and however few the signatures to the call might be, the presbytery were in use to pronounce a formal judgment sustaining it. They then proceeded to examine into the qualifications of the presentee, and, provided the result were satisfactory, the ordination followed (if he had not been previously ordained), and he was formally admitted minister of the parish by the presiding minister. Soon after the above-men tioned act of queen Anne, a feeling which had sprung up in favor of popular election. in opposition to patronage, led to various acts of resistance to the settlement of presentees, and brought about two considerable secessions from the church of Scotland. It continued for a length of time to be a subject of dispute how far the right of the church to judge of the fitness of presentees could entitle her to make rules tending to disqualify them, and in particular whether she could legally make the dissatisfaction of the congregation a disqualification. For a long time prior to 1834 there had been no attempt to give effect
to any dissent on the part of the congregation. In that year the law of patronage again became a ground of contention, when a majority of the general assembly embodied their views on the subject in the so-called veto act, which declared that no minister wits to he imposed on a congregation when a majority of heads of families and communicants should dissent from his admission. The decision of the court of session, confirmed by the house of lords, finding this act to be ultra vices of th1 general assembly, led to the secession of 1843 and formation of the Free church (q.v.). After that event on act, t.; and 7 Viet. c. 71, commonly called lord Aberdeen's act, was passed to fix by a legislative pro vision the effect which the church courts were iu future to be entitled to give to the dis sent of the congregation iu the collation of ministers. It there enacted that after the trial sermons, the presbytery should give to time parishioners. being members of the con gregation, an opportunity to state objections which did not infer matter of charge to be proceeded against according to the discipline of the church. The presbytery were either to dispose of the objections, or to refer them to the superior church judicatory; and if they were considered well founded, the presbytery- might reject the presentee. No power was given to reject him on the ground of mere dislike by any portion of the congregation. By an act of parliament in 1874 patronage was abolished, and the right of choosing their minister transferred to the congregation, provision being made to compensate the previous patron to the extent of one year's stipend of the parish.
In the Protestant churches of Germany, Sweden, and Denmark, patronage exists to some extent, subject to restrictions, which differ much in different localities. The right to present is sometimes divided between the patron and the consist ory. The parishioners have in many instances a voice: the appointments may be entirely in their hands, or they may have merely a right to reject the presentee after he has been subjected to the ordeal of a trial sermon; and in either case this right may be exercised, according to local usage, either by the parishioners at large, by a committee of their number, or by the bfi•ger meister. When there is no patron, the choice ,generally rests with the consistory in e., and with the parishioners in w. Germany. Induction by the superintendent completes the right of the presentee.
. In the Greek church the right to present is generally in the hands of the bishops, excepting in Russia, where lay patronage exists to a limited extent.