So far as argument was concerned, the controversy was ended by Gillespie’s work, as no answer was ever attempted by the prelates. But the contest, which began as one of power against principle, ere long became one of power against power. In vain did the King attempt to overawe the firm minds of the Presbyterians. In vain did the bishops issue their commands to the ministers to use the Liturgy. These commands were universally disobeyed; for the spirit of Scotland was now fairly roused—a spirit which has often learned to conquer, but never to yield. It was to be expected that Gillespie would not be allowed to remain much longer in comparative obscurity, after his remarkable abilities had become known. The church and parish of Wemyss being at that time vacant, the congregation, to whom he had been known from his infancy, “made supplication” that he might be their minister. This request was granted, “maugre St Andrew’s beard,” as Baillie says; that is, in spite of the opposition made by Spotswood, Archbishop of St Andrews, who knew enough of the young man to regard him with equal fear and hatred. He was ordained by the Presbytery of Kirkcaldy on the 26th of April, 1638, the celebrated Robert Douglas, at that time minister of Kirkcaldy, presiding at the ordination; and was the first who was admitted by a presbytery, at that period, without regard to the authority of the bishops. This, indeed, soon ceased to be a singularity; but, it must be remembered, that though the attempt to impose the Liturgy upon the Church had been successfully resisted, the ostensible government of the Church was still held by the prelates, and continued to be held by them, till they were all deposed by the famous General Assembly which met in Glasgow on the 21st day of November, 1638. But their power had received a fatal blow, and it could not fail to be highly gratifying to George Gillespie, that the first free act of the Presbyterian Church, to the recovery of whose liberty he had so signally contributed, should be his own ordination to the ministerial office. From that time forward, the life of George Gillespie was devoted to the public service of the Church; and he was incessantly engaged in all the great measures of that momentous period. He, however, was not the man of the age. That man was Alexander Henderson, the acknowledged leader of the Church of Scotland’s Second Reformation. And, as it is not our purpose to write a history of that period, we must confine ourselves chiefly to those events in which Gillespie acted a prominent part.