Wesley and his helpers-and none were more valuable than some of his Irish assistants like Thomas Walsh and Adam Clarkebrought in new life and hope. The Episcopal Church has measurably retained that life, never developing the High Church ritualism of her sister in England, but remaining evangelical, at least to a degree. In 1869 Gladstone carried through one of his most daring reforms-a reform which reflects great credit on his sense of justice-the Disestablishment of the Irish (Epis- LATER IRISH copal) Church. The dreary forebodings of the Tories CHURCH. as to the awful consequences of that act, like those of the Scottish patriots over the loss of their Parliament in 1707, have proved illfounded. Never has the Irish Episcopal Church done better work than since 1869, and the splendid results of her Trinity College in Dublin have enriched the literature and scholarship of the world. Presbyterianism in Ireland was threatened to be overwhelmed with Arianism and Unitarianism, as it was overwhelmed in England. To stem that flood, and save the Irish Presbyterian Church to Christ, God raised up Henry Cooke, one of the greatest men of the modern Church. The fight he waged reads like a romance. He drove Arianism out of the congregations, presbyteries, and colleges, and compelled the Unitarians to form an independent synod, which they did in 1829. Mention should be made of the great revival of 1859 which visited the Presbyterian churches in Ulster, changed the moral tone of large sections of the country, closed for a time the criminal courts, and gave permanent enlargement to all the evangelical Churches in the North. In 1877 the Irish Wesleyan Methodist Church received laymen into her Annual Conference, and in 1878 the Primitive Wesleyan Connectiona body with an entirely different origin from that of the Primitive Methodist Church of England-united with the Wesleyan Methodist body. The Irish Methodists are in numbers a feeble folk, but the Church that produced Clarke, Boardman, Waugh, Henry Moore, Walter Griffith, William Arthur, and John McClintock has thereby greatly blessed and enriched the world.

The same physical effects were witnessed in this revival as in other great religious movements. These effects are referred to natural causes by Archdeacon Edward A. Stopford in his instructive but one-sided book, The Work and the Counterwork, Belf., 6th ed., 1859. The best book is William Gibson, The Year of Grace: a History of the Revival in Ireland, A. D. 1859, Bost., 1860, one of the most valuable contributions to the literature of revivals.

LITERATURE: THE AMERICAN CHURCH.

The sources of American Church History are so extensive that a list would fill a volume. They include in fact every book bearing on religion published in this country from the beginning until now, and all the books published in foreign lands which have to do with Christianity in America. Even of modern histories only a brief selection can be given here. See Bibliotheca Americana, 4 vols., N. Y., 1820-61; American Catalogue, 2 vols., 1861-71; American Catalogue, 1876 ff.; Catalogue of Printed Books in the British Museum; the bibliographical information in the Narrative and Critical Hist. of America, in Appleton, Cyc. of Amer. Biog. and in other Cyclopædias; S. M. Jackson's admirable Bibliography of American Church History, 1820-93, N. Y., 1894 (printed in vol. xii of American Church History Series); the bibliographies for each denomination prefixed to the several histories in that series, and the excellent Bibliography of Religious Denominations of the United States, by Geo. F. Bowerman, N. Y., 1896. For general histories of American Christianity we are deficient, having only Robert Baird, Religion in America, N. Y., 1856; J. F. Hurst, Religious Development in Harper's First Century of the Republic, N. Y., 1876; D. Dorchester, Christianity in America, N. Y., 1888, rev. ed. 1895-an indispensable thesaurus of information; and Leonard Woolsey Bacon, History of American Christianity, N. Y., 1897-an interesting and vitalizing narrative by a competent writer of original views, whose opinions, freely expressed in this able work, provoke thought, even if they do not command assent.

I. PLANTING OF THE CHURCH.

For CATHOLIC MISSIONS See J. G. Shea, Hist. of Catholic Missions among the Indian Tribes of the United States, N. Y., 1854; his Catholic Church in Colonial Days, N. Y., 1887; and his Hist. of Cath. Church in the United States, 4 vols., N. Y., 1886–92. See also the historical works of Francis Parkman, and, to offset some of his representations, Edouard Richard, Acadia, 2 vols., N. Y., 1895. For VIRGINIA see E. D. Neill, Hist. of the Virginia Company, Albany, 1870; his Virginia Vetusta, Albany, 1885 (see C. A. Briggs, Presb. Rev., 1885, 369, 370); and his other works (for list see L. W. Bacon, p. 44, note); Alex. Brown, The First Republic in America, Bost., 1898—a work of great importance. For PILGRIM AND PURITAN see Sketch of the Origin and Recent Hist. of the New England Company, Lond., 1884 (see C. A. Briggs in Presb. Rev., 1881, 748-750); A. Young, Chronicles of the Pilgrim Fathers and of the Colony of Plymouth, 1602-25, Bost., 1841, new ed. 1844-a collection of documents; W. Bradford, Hist. of Plymouth Plantation, printed in Young, as above, separately for the Mass. Hist. Soc., Bost., 1856, and by the Massachusetts Government, 1899. (This celebrated manuscript was returned in 1897 to the custody of the commonwealth of Massachusetts by the courtesy of Bishop Creighton, of London-the MS. had been in the library of Fulham Palace—and other authorities, and through the agency of Senator Hoar and of Ambassador Bayard.