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 Britain. In what is popularly called Presbyterianism there are various elements. One is the existence of certain presbyters or elders, who are not pastors or ministers of the Word, but who take a larger or smaller part in the government of the Church. This element may properly be called Calvinian, though the idea of some such eldership had occurred to other Reformers. Speculations touching the earliest history of the Christian Church were combined with a desire to interest the laity in a rigorous ecclesiastical discipline. But Calvin worked with the materials that were ready to his hand and was far too wary to raise polity to the rank of dogma. The Genevan Church was essentially civic or municipal; its Consistory is very much like a committee of a town council. This could not be the model for a Church of France or of Scotland, which would contain many particular congregations or churches. Granted that these particular Churches will be governed by elders, very little has yet been decided: we may have the loosest federation of autonomous units, or the strictest subordination of the parts to some assembly which is or represents the whole. Slowly and empirically, the problem was solved with somewhat different results in France, Scotland, and the Low Countries. As we have said, the month which saw Knox land in Scotland saw a French Church taking shape in a national Synod that was being secretly held at Paris. Already Frenchmen are setting an example for constituent assemblies and written constitutions. Knox, who had been edifying the Church of Dieppe-that Dieppe which was soon to pass into Elizabeth's hands-stood in the full current of the French movement; but, like his teacher, he had no iron system to impose. Each particular congregation would have elders besides a pastor; there would be some general assembly of the whole Church; but Knox was not an ecclesiastical jurist. The First Book of Discipline (1560) decides wonderfully little; even the structure of the General Assembly is nebulous; and, as a matter of fact, all righteous noblemen seem to be welcome therein. It gradually gives itself a constitution, and, while a similar process is at work in France, other jurisdictional and governmental organs are developed, until kirk-session, presbytery, synod and assembly form a concentric system of Courts and councils of which Rome herself might be proud. But much of this belongs to a later time; in Scotland it is not Knoxian but Melvillian.

A mere demand for some ruling elders for the particular Churches was not likely to excite enthusiasm or antagonism. England knew that plan. The curious Church of foreign refugees, which was organised in the London of Edward VTs days under the presidency of John Laski, had elders. Cranmer took great interest in what he probably regarded as a fruitful experiment, and the Knoxian Church has some traits which, so good critics think, tell less of Geneva than of the Polish but cosmopolitan nobleman. Dr Hörne, Elizabeth's Bishop of Winchester, had been the pastor of a Presbyterian flock of English refugees at Frankfort. With a