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for their increase, and greater freedom of social action encouraged their efforts. Vigorous exertions were made in the building of places of worship; and though, in many cases, the inelegance of these structures, and their concealed position, showed a want of taste, the existence of poverty, or the experience of fear, some few were of a character to redeem the denominations in these respects, of which the commodious and handsome old meetinghouses at Stepney and Norwich may be cited as examples. The energies which had patiently borne persecution were not likely to slumber now that the time for activity had come, although the sagacious Burnet had predicted "that Nonconformity could not last long, and that, after Baxter, Bates, and Howe were laid in their graves, it would die of itself." The latter wisely replied to this far-seeing prelate, "that its existence depended much more on principles than persons."

The science of statistics is quite a modern discovery; hence we are without data on which to decide the number and proportions of different sects at the time now under consideration. It is quite certain, however,

that the Presbyterians had a very large majority. In 1715, it is computed that the Presbyterians were in relation to the Independents as two to one. In the early part of William's reign, probably the proportion on the Presbyterian side was still larger. For some time after the restoration, Nonconformity included in its ranks a considerable number of titled names, and could point to others still more illustrious as the friends and patrons of its early ministers. They continue till towards the close of the century to adorn the dedications prefixed to the works of dissenting divines; and traces of aristocratic hospitality, and constant or occasional attendance at the meeting-house, may be found at the same time; but these signs of connexion between the Nonconformist cause and the great ones of the earth become at length few and far between, till they pretty nearly vanish. The days went by when Philip Lord Wharton might be seen in his pew at Silver-street, and Howe used to go down on horseback to Woburn, to see his friend the Duke of Bedford, and old Lady Hewley's lumbering coach rolled to St. Saviour's-gate meeting-house, in the city of York.

But if Dissent lost some of its dignified allies, it experienced no lack of steady supporters among respectable merchants, tradesmen, and artisans, or among decent yeomen and their dependents. The loss of caste at court was made up by the favour it found among the commonalty.

The Independent principle of church government, considered simply in itself, is a sort of centrifugal force in the ecclesiastical universe, but there has commonly been associated with it in the minds of its adherents, that loving sympathy with other Christians which has proved a centripetal power. Hence, Congregationalists early sought to promote union between their several churches, and to maintain fellowship with their Presbyterian brethren. Desire for the latter was expressed in a very decided form in the year 1690, when metropolitan pastors of the two denominations arranged certain articles of agreement,* resolving to call themselves thenceforth by the name of the United Ministers. For carrying out the

* Cotton Mathers says, that "the management of affairs then agreed upon to be observed in future by the two denominations, had been many years exemplified in the churches of New England."

design, frequent meetings, mostly private, were held in London; sympathy being felt in the country, meetings for the same objects were held there, less often, but more public. Exeter has of late become notorious as the scene of an episcopal synod: it attained a humbler, but more worthy distinction, in the seventeenth century, as the seat of Nonconformist assemblies. Indeed, as early as the year 1655, the ministers of Devon and Cornwall there held fellowship together, after the model of the Worcestershire Association, under Baxter's pastorate at Kidderminster. George Hughes, of Plymouth, was the first moderator. The assembly was revived in 1691, when the holy Mr. Flavel preached and presided. The "heads of agreement" framed in London, were adopted in the west, much to the satisfaction and joy of that good man, whose last public act was to take part in the meeting, a few days after which he died. "In the articles of concord, they agreed that they should not intermeddle with politics, nor the affairs of civil government, nor pretend to exercise church censures; but only to assist, advise, and counsel each other as it regarded the propagation

of truth and holiness, and the preservation of their churches from illiterate ministers and profane and scandalous communicants. A friendly intercourse was by this means maintained among the ministers and congregations. in the two associated counties. When any persons offered themselves to the work of the ministry, the assembly examined their testimonials, assigned a subject for a thesis to the candidates, and appointed the ministers who were to ordain them." Similar associations were formed in Norfolk,* Hampshire, and Cheshire.+ The formal coalition of the two parties in London was of short continuance. It terminated under painful circumstances, owing to a controversy which arose out of the re-publication of Dr. Crisp's works.‡

*Harmer's Remarks on the Congregational Churches of Norfolk and Suffolk.

+ Bogue and Bennett's History of Dissenters, p. 387.

The case is fully stated in Rogers' Life of Howe.-Efforts were also made for the establishment of some plan of extensive intercommunication. "About this time, 1698," says Calamy, "the method of a better correspondence among the Dissenters throughout the kingdom was under consideration, as it had been some time before. Had it taken effect, it might have prevented several disorders and inconveniences afterwards com. plained of; but an unaccountable sort of timorousness and indolence prevented it."-Life of Calamy, vol. i. p. 408.

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