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not an Episcopally ordained clergyman at all. He was a Presbyterian, a partisan of the Geneva church-discipline, as it was then called, and had taken orders,' says Walton, 'by the Presbyters in Antwerp.' In another place Walton speaks of his orders yet more fully :—' He had disowned,' he says, 'the English Established Church and Episcopacy, and went to Geneva, and afterwards to Antwerp, to be ordained minister, as he was by Villers and Cartwright and others the heads of a congregation there; and so came back again more confirmed for the discipline.' Villers and Cartwright are in like manner examples of Presbyterianism within the Church of England, which was common enough at that time. But perhaps nothing can better give us a lively sense of its presence there than this history of Travers, which is as if Mr. Binney were now * afternoon-reader at Lincoln's Inn or the Temple; were to be a candidate, favoured by the Benchers and by the Prime Minister, for the Mastership; and were only kept out of the post by the accident of the Archbishop of Canterbury's influence with the Queen carrying a rival candidate.

Presbyterianism, with its popular principle of the power of the congregation in the management of their

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own affairs, was extruded from the Church of England, and men like Travers can no longer appear in her pulpits. Perhaps if a government like that of Elizabeth, with secular statesmen like the Cecils, and ecclesiastical statesmen like Whitgift, could have been prolonged, Presbyterianism might, by a wise mixture of concession and firmness, have been absorbed in the Establishment. Lord Bolingbroke, on a matter of this kind a very clearjudging and impartial witness, says, in a work far too little read, his Remarks on English History:-' The measures pursued and the temper observed in Queen. Elizabeth's time tended to diminish the religious opposition by a slow, a gentle, and for that very reason an effectual progression. There was even room to hope that when the first fire of the Dissenters' zeal was passed, reasonable terms of union with the Established Church might be accepted by such of them as were not intoxicated with fanaticism. These were friends to order, though they disputed about it. If these friends of Calvin's discipline had been once incorporated with the Established Church, the remaining sectaries would have been of little moment, either for numbers or reputation; and the very means which were proper to gain these friends were likewise the most effectual to hinder the

increase of them, and of the other sectaries in the meantime.' The temper and ill judgment of the Stuarts made shipwreck of all policy of this kind. Yet speaking even of the time of the Stuarts, but their early time, Clarendon says that if Bishop Andrewes had succeeded Bancroft at Canterbury, the disaffection of separatists might have been stayed and healed. This, however, was not to be; and Presbyterianism, after exercising for some years the law of the strongest, itself in Charles the Second's reign suffered under this law, and was finally cast out from the Church of England.

Now the points of church-discipline at issue between Presbyterianism and Episcopalianism are, as has been said, not essential. They might probably once have been settled in a sense altogether favourable to Episcopalianism. Hooker may have been right in thinking that there were in his time circumstances which made it essential that they should be settled in this sense, though the points in themselves were not essential. But by the very fact of the settlement not having then been effected, of the breach having gone on and widened, of the Nonconformists not having been amicably incorporated with the Establishment but violently cast out from it, the circumstances are now altogether altered. Isaac Walton,

a fervent Churchman, complains that 'the principles of the Nonconformists grew at last to such a height and were vented so daringly, that, beside the loss of life and limbs, the Church and State were both forced to use such other severities as will not admit of an excuse, if it had not been to prevent confusion and the perilous consequences of it.' But those very severities have of themselves made union on an Episcopalian footing impossible. Besides, Presbyterianism, the popular authority of elders, the power of the congregation in the management of their own affairs, has that warrant given to it by Scripture and by the proceedings of the early Christian Churches, it is so consonant with the spirit of Protestantism which made the Reformation and which has great strength in this country, it is so predominant in the practice of other Reformed Churches, it was so strong in the original Reformed Church of England, that one cannot help doubting whether any settlement which suppressed it could have been really permanent, and whether it would not have kept appearing again and again, and causing dissension.

Well, then, if culture is the disinterested endeavour after man's perfection, will it not make us wish to cure the provincialism of the Nonconformists, not by rendering

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Churchmen provincial along with them, but by letting their popular church-discipline, formerly present in the national Church and still present in the affections and practice of a good part of the nation, appear in the national Church once more; and thus to bring Nonconformists into contact again, as their greater fathers were, with the main stream of national life? Why should not a Presbyterian Church, based on this considerable and important, though not essential principle, of the congregation's share in the church-management, be established, with equal rank for its chiefs with the chiefs of Episcopacy, and with admissibility of its ministers, under a revised system of patronage and preferment, to benefices,-side by side with the Episcopal Church, as the Calvinist and Lutheran Churches are established side by side in France and Germany? Such a Presbyterian Church would unite the main bodies of Protestants who are now separatists; and separation would cease to be the law of their religious order. And thus,-through this concession on a really considerable point of difference, -that endless splitting into hole-and-corner churches. on quite inconsiderable points of difference, which must. prevail so long as separatism is the first law of a Nonconformist's religious existence, would be checked. Culture

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