and unite all true Christian Churches, so that with combined energy and zeal they might go forth, in glad compliance with the Redeemer's commands, teaching all nations, and preaching the everlasting gospel to every creature under heaven. This truly magnificent, and also truly Christian idea, seems to have originated in the mind of that distinguished man, Alexander Henderson. It was suggested by him to the Scottish Commissioners, and by them partially brought before the English Parliament, requesting them to direct the Assembly to write letters to the Protestant Churches in France, Holland, Switzerland, and other Reformed Churches, Henderson had too much wisdom to state the subject fully to the Parliament, lest they should be startled by a thought vast beyond their conception. They gave to the Assembly the desired direction, and the letters were prepared and sent. A hasty perusal of these letters might not suggest the idea of a great Protestant union, the greater part of them being occupied with a statement of the causes which had led to the calling of the Assembly, and in vindication of themselves against the accusations wherewith they might be assailed. But towards the conclusion the idea is dimly traced; and along with these letters were sent copies of the Solemn League and Covenant,-a document which might itself form the basis of such a Protestant union. The deep thinking divines of the Netherlands apprehended the idea, and in their answer, not only expressed their approbation of the Covenant, but also desired to join in it with the British kingdoms. Nor did they content themselves with the mere expression of approval and willingness to join. A letter was soon afterwards sent to the Assembly from the Hague, written by Duraeus (the celebrated John Dury), offering to come to the Assembly, and containing a copy of a vow which he had prepared and tendered to the distinguished Oxenstiern, Chancellor of Sweden, wherein he bound

himself" to prosecute a reconciliation between Protestants in point of religion."

That this was the real object contemplated in this remarkable correspondence is indicated with sufficient plainness by Baillie: "We are thinking of a new work over sea, if this Church were settled. The times of Antichrist's fall are approaching. The very outward providence of God seems to be disposing France, Spain, Italy, and Germany, for the receiving of the gospel. When the curtains of the Lord's tabernacle are thus far, and much farther enlarged, by the means which yet appear not, how shall our mouth be filled with laughter, our tongue with praise, and our heart with rejoicing! "2 There are several other hints of a similar character to be found in Baillie's Letters; and on one occasion Henderson procured a passport to go to Holland, most probably for the purpose of prosecuting this grand idea. But the intrigues of politicians, the delays caused by the conduct of the Independents, and the narrow-minded Erastianism of the English Parliament, all conspired to prevent the Assembly from entering farther into that truly glorious Christian enterprise. Days of trouble and darkness came; persecution wore out the great men of that remarkable period; pure and vital Christianity was stricken to the earth and trampled under foot; and when the time of deliverance came at the Revolution, it found the Churches too much exhausted to resume the mighty tasks begun, but not accomplished, in the previous generation. Peace and repose were chiefly sought; listless inactivity and spiritual deadness ensued; and all the noble purposes and great ideas of a former age were basely forgotten or sinfully despised.

But although the Westminster Assembly and its labours seemed to have been thus consigned to oblivion, or 1 Lightfoot, p. 86. 2 Baillie, vol. ii. p. 192.

mentioned by prelatic or infidel historians merely as a topic on which they might freely pour forth their spite or their mockery, its influence in the deep undercurrent of the national mind was unseen, but was not unfelt. Even in England, where every effort was made to destroy alike its principles and their fruit, it succeeded in communicating a secret impulse of irresistible energy to the nation's heart. This was first proved by the noble testimony borne on St Bartholomew's day, in defence of religious liberty. And the feeling thus called into action showed its might when afterwards the Popish tyrant, James VII., was hurled from his throne by the indignant voice of a free Protestant people. Let it be frankly granted that the English bishops bore a considerable part in that memorable Revolution; but let it also be remembered, that in their youth they had imbibed the principles of religious and civil liberty under the instruction of Presbyterian and Independent professors and masters in the universities; and let it also be remembered that the Toleration Act was the production of the same well-trained generation; and when these things are borne in mind, it will not be said that the nation derived no advantage from the labours of the Westminster Assembly.

In Scotland its results were more directly and signally beneficial, being fully accepted by the Church, and ratified by the State. Not even twenty-eight years of ruthless persecution could extinguish the bright light of sacred truth which it had contributed to shed over our own northern hills, or trample out of existence the strong spirit of liberty which it inspired and hallowed. What can ever expel from the mind and heart of a Christian people that single sentence of the Confession of Faith: "God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in anything contrary to His Word, or beside it, in matters of faith or worship."

The people who can feel and understand that sacred truth can never be enslaved. And although, after the Union, the perfidy of traitorous statesmen introduced the unconstitutional element of patronage into the external arrangements of the Church of Scotland, contrary to the express stipulations of the Act of Security, by which the Scottish nation had so anxiously sought to protect their National Church; yet it required the lapse of generations to produce a race sufficiently degenerated to allow the pernicious element to do its work. Even when a majority of the Scottish ministers had become unfaithful, the Confession of Faith and the Catechism continued to infuse their strong and living principles of Christian truth into the hearts and minds of the people, maintaining a spirit and an energy that nothing could subdue. The effect of this was seen in the Secession; and not less manifestly in the deep and steady devotedness with which the ministrations of evangelical truth were attended in the Established Church itself. A recent and still more signal manifestation of the power of these principles was displayed in the memorable Disruption of 1843, when, in vindication of their truth, and to secure the liberty of maintaining them, four hundred and seventy-four ministers gave up all connection with the State, and all the advantages thence arising, rather than surrender spiritual freedom in obedience to Christ alone. Such was the state of the Churches in both kingdoms throughout the listless length of a dreary century, -the still and heavy torpor of lethargic sluggishness above, the silent but strong current of a deep life-stream beneath.

CHAPTER X.

THE THEOLOGICAL PRODUCTIONS OF THE WESTMINSTER ASSEMBLY.

Ir has been suggested repeatedly, that in order to render this work a full History of the Westminster Assembly, it ought to contain, at least, a brief sketch of its theological productions. This was not at first thought necessary, because as its chief production was the Confession of Faith, and as that was held to be almost universally known, there did not appear much need for anything more than the mention of its name. But in deference to the opinion of others, a distinct chapter is now added to this edition, containing the suggested outline.

After having spent a few weeks in discussing the doctrines of the Thirty-Nine Articles of the Church of England, the Assembly was required by the Parliament to direct its deliberations to the important topics of Discipline and a Directory of Worship and Church Government. On the 17th day of October 1643, accordingly, the Assembly took into consideration, first, the subject of Government. The whole matter was very fully argued, chiefly on Scriptural grounds, during the remainder of that year, and throughout the whole of 1644, with numerous delays and interruptions; and when completed was not ratified by the English Parliament, but allowed to lie dormant in the hands of the Committee of Accommodation till June 1646. But a copy of it was transmitted to Scotland, laid before