before the Assembly all the arguments and all the authorities he could mass together in support of his Erastian views, old Robert Bailie of Kilwinning laid his hand on George Gillespie's shoulder, saying these emphatic words, "Up, George, and speak for your Master." Gillespie had been observed diligently writing while Selden spoke; and when his notes came to be afterwards seen, they were found to contain little but a repetition of the words, "Da lucem Domine, da lucem Domine "—Give light, O Lord!' Selden was confounded with the effect of Gillespie's speech, made no attempt to reply, and Erastianism was defeated. Not the slightest Erastian modification was admitted into the Confession of Faith. The fruit of these discussions was given to the public on the 1st December 1646, in the publication of Jus Divinum Regiminis Ecclesiastici,' or, The Divine Right of Church Government, by sundry Ministers of Christ in London.' The works of Gillespie are also valuable in this respect the former may be regarded as an unanswerable defence of Presbytery. The Assembly held 1163 sessions.

The result of their long and patient discussions was a declaration in favour of Presbytery. But the Erastians, defeated in the Assembly, were victorious in Parliament. Endeavours were in vain made to obtain its recognition by Parliament as of divine authority. The Independents were also able to subvert the labours of the Assembly. Notwithstanding, Presbyterian government was acknowledged as 'lawful and agreeable to the Word of God.' The Assembly maintained, in effect, that Presbytery is divine in all essentials-the Scripture holding out a Presbytery in a Church, which consisteth of ministers of the Word, and other public officers. While some in the Parliament admitted that Presbytery is divine in the abstract, they thought it of no importance to determine the point-as, if of Divine institution, it would remain so whether it were affirmed or not. They were content to state that it is most agreeable to the Word of God, and most fitted to be settled in this kingdom.' This, of course, left it in their power to settle or to change the government of the Church as they thought expedient. Still, what is so agreeable must be divine. At length, by order of Parliament, in March 1646, ruling elders were appointed to be

chosen in every English congregation, and ecclesiastical judica-. tories were also allowed.

These orders were in 1647 carried out in London and Lancashire. In 1648, all parishes and places whatsoever were declared to be under Presbyterial government, except chapels for the King and peers.' London was divided into twelve Presbyteries. The first provincial Synod met in the Convocation House of St Paul's in 1647; others were established throughout the country. Independency was but recent, and had then only a few scattered congregations. Thus Presbyterianism was the established religion of England for a brief space from 1646, but without imposing any penalty on nonconformity. It occupied a distinctive position. During the seventeen years Presbyterianism prevailed in England, the country enjoyed signal benefits. Dr Owen was Vice-chancellor of Oxford, education flourished, scandalous ministers were ejected, public morals were purified, and national courage was high and unsullied. During its brief reign, Presbyterianism did more for England than has been achieved by Episcopacy during the two following centuries.' Warmly as Presbyterians advocated the cause of liberty, the overthrow of the constitution and the execution of the monarch met with their solemn protest.

On the ascension of Cromwell to supreme power, the strength of Presbyterianism began to decline. Its establishment anew in 1660 was but a brief respite. Other parties then dissented and departed from the Church of England. Presbyterians remained within her, and sought her thorough reformation. Only when expelled did they quit her communion. Some would even have been content' with the platform proposed by Archbishop Usher, but they were thwarted by the republicans of the Long Parliament, and subverted by the royalists of the Restoration.

On the proclamation of the Act of Uniformity in 1662, requiring all who had not received episcopal ordination to be reordained by the bishops, and to assent to everything in the Prayer-Book, then the struggle commencing with the reign of Edward VI. came to a head. Upwards of two thousand Presbyterian ministers refused to comply. They were in consequence expelled from their churches and homes, and driven into great

distress. They could not in conscience acquiesce in those terms of communion prescribed by the unprincipled court of Charles II. That dark day, the 24th August, when, a century before, the Huguenots were slain, was the fatal day. It raised a grievous cry over the nation, for here were many men, much valued, and distinguished by their abilities and zeal, now cast out ignominiously, reduced to great poverty, and provoked by spiteful usage' (Bishop Burnet). Presbyterianism has since that great crime in the year 1662, formed a separate communion in England. Her roll of worthies embrace such men as Baxter, Howe, Manton, Bates, Seaman, Mead, Annesley, Jenkyn, the Calamys and Henrys, distinguished alike for piety and learning. From that suicidal expulsion the Established Church has never recovered.

§ 4. ENGLISH PRESBYTERIAN AND OTHER CHURCHES.

At the Revolution in 1688, Presbyterianism sprang afresh to do her work in the land. Within thirty years after the passing of the Act of Toleration (1689), her congregations in England numbered 800. There were 40 in London alone, and 59 in Yorkshire. Fully two-thirds of the dissenting interest claimed to be Presbyterian. In the earlier part of the eighteenth century, the Church was pervaded by doctrinal soundness. Watson, Ridgley, Flavell, Williams, Shower, Crusoe, and others, have left a classical store of evangelical literature.

The blight of Rationalism fell upon all the Churches of the Reformation more or less. This English Church did not escape the infectious disease. Two checks were not applied. (a) Subscription to the Westminster Standards was not enforced; and, (b) The Presbyterian system was not in all respects in operation. Hence the disastrous result. Rationalism, merging into Arianism, terminated in unblushing Unitarianism, or, as it should be termed, Socinianism. The churches were deserted, some of them extinguished. Although these churches had neither eldership nor presbytery, the name 'English Presbyterian' was retained, to enable the Unitarian to possess himself of the endowment left by pious ancestors. This declension from the faith of Christ is not peculiar to Presbytery. It is said that six of the pupils of the

pious Doddridge embraced Arian principles. But on this account, unhappily, Presbyterian' has been regarded as equivalent to Unitarian.' Had the ancient discipline been preserved, the briar would speedily have been rooted out. But when men became Unitarian they ceased to be Presbyterian. Discipline and government being at an end, doctrinal errors were rampant. When a meeting was held in Salter's Hall, London, only 53 out of 110 voted in favour of the doctrine of the Trinity. Socinianism was, however, excluded from the Northumberland Presbytery. In 1850, there were 217 Unitarian congregations. These have no sessions, and no courts uniting the congregations under a common jurisdiction.

Presbyterianism has at length been revived, and is growing into a strong community in England. Several congregations, adhering to the Westminster Standards, the Confession of Faith, the Larger and Shorter Catechisms, the Directory for the Public Worship of God, and the form of government, united in desiring religious ministrations from their Scottish brethren. In 1836, these united in an independent community, and are styled 'The Presbyterian Church in England.'

Since that period much progress has been made, year by year adding churches in various parts of the land. Open-air mission services and territorial work, as at Mr Whitemore's Church, near the Seven Dials, London, are in progress. The Theological College in London is endowed to the extent of £27,000; and the strength of the Church in foreign mission work has been happily directed to China, where the success has been very great.

The United Presbyterian Church of Scotland has 5 presbyteries, and 105 churches, 106 ministers, 555 elders, and 17,861 communicants in England. These have made most progress in London. Efforts are made to have these congregations loosed from their Scottish connection, that they may unite with the former.

There are also 4 presbyteries and 20 charges as an English Synod connected with the Established Church in Scotland. In every one of these Presbyterian congregations there is already an actual union of families formerly connected with all the different

branches. Consequently, all that is wanted to form a strong Presbyterian Church in England is, that the anchors that at present moor these ships to the Scottish coast should be weighed, that they may trade for England alone. In this case, the Church in Wales might cast in her powerful influence, and then, possibly, many independent churches and others would perceive and desire the advantage of such a connection. In no country is Presbyterianism more necessary. The Scotch alone present an interesting field. Thus, in London, in 1861, out of a population of 2,803,989, there were 35,733 natives of Scotland.

The statistics of the Presbyterian Church in England are as follows:

In London there is an important Young Men's Societies' Presbyterian Union, with fourteen branches in and around London. The Secretaries are Messrs T. M'Carnie, 40 Ockendon Road, N., and A. Peden, 19 Oakley Road, N., who would gladly give information and assistance to young men from the country. (See list in 'Grant's Church Almanac.')