Such were the men to whom was committed the work of building up a new ecclesiastical polity. By their advice alterations were made in the Thirty-nine Articles, the intention being to render their sense more express and determinate in favour of Calvinism. In 1645, their “Directory of Public Worship” supplanted the liturgy, and was established by an ordinance of parliament. They also agreed in introducing and enforcing the Solemn League and Covenant, by which Episcopacy was abjured. In 1646, the name, style, and dignity of archbishops and bishops were formally abolished; and, in 1649, the “Confession of Faith,” which laid down a Presbyterian system of ecclesiastical polity, received the sanction of an Act of Parliament. Many difficulties, however, stood in the way of the actual extension of this new system over the whole kingdom; and, in fact, it never obtained more than a very limited and imperfect establishment. Accordingly, the National Church of England, during the Commonwealth, was by no means exclusively composed of Presbyterians, (though they were the most numerous,) for some of the benefices were still retained by their old Episcopal incumbents; a considerable number were held by Independents, and a few were filled even by the minor sects, that now swarmed in the sunshine of the Protector’s all but universal toleration. King Charles was beheaded in 1649, and Oliver Cromwell was appointed Lord Protector in 1653. A quarter of a century before he was raised to this high position, Cromwell had openly deserted the Church of England, and attached himself to the Puritans, who were just then rising into wealth and power. Under the Commonwealth, the Dissenters increased in numbers, and exercised a predominating influence in national affairs. Besides being incumbents of parish churches, their ministers officiated as chaplains of political bodies; and preached to mayors and aldermen, as they sat arrayed in golden chains and scarlet robes at Guildhall festivals. The rights of presentation to church livings were still retained to patrons; but, to prevent abuses, Cromwell, in 1653, appointed a Board of Commissioners to examine all candidates for holy orders, and without whose sanction none could be admitted to a church benefice. These “Triers,” as they were called, were thirty-eight in number. Part of them were Presbyterians, part were Independents, and a few were Baptists. Among them were Dr Thomas Goodwin, Dr John Owen, Joseph Caryl, the author of the gigantic Commentary on the Book of Job, and Thomas Manton, whose writings, so full of sanctified genius, will be prized by the Church of Christ to the end of time. Baxter tells us that the Triers, with all their faults, did a great amount of good. They saved many a congregation from ignorant, ungodly, drunken teachers. All that either preached against a godly life, or preached as though they knew not what it was; and all those that used the ministry as a common