*

ing in several private houses in Aberdeen. He was in all probability a disciple of Ainsworth's, and had received the principles of Independency from him. during his sojourn in Ireland, in an early period of the century. On repairing to Scotland, he felt it his duty to advocate the views to which he was attached. This required no small courage, at a time when presbyterianism was exclusively predominant. Charles had just been repulsed by the Scotch army under Leslie, in his attempts to introduce episcopalianism; and it was not likely that, in the elation of a successful resistance against one form of innovation, the presbyterians would submit to another. One of the ministers of Aberdeen, of the name of Andrew Cant, either favoured or connived at Ferrendail's proceedings; and another, John Oswald, was thought "not to dislike them." How long he had been in the habit of preaching in this secret manner cannot be ascertained; but it would appear that a respectable number of individuals had gathered around him, and received the truth from his lips. William Maxwell, Thomas Pont, Gilbert Gordon of Tilliefroskie, and his whole family, together with John Ross, minister of Birse, are mentioned as persons who favoured his doctrine. They were accustomed to hold their meetings during the night. While others slept they met for worship and the preaching of the word. At length, Ferrendail was apprehended, and, together with several of his followers, complained of to the presbytery. No particulars of the trial have reached us. The result was, that

*It is difficult to say when Ainsworth was in Ireland; but Hornbeck states the fact. Summa Controversiarum, p. 740. See back, vol. 11., p. 213.

Ferrendail subscribed the covenant, and was received as "a good bairn;" but, not satisfying the presbytery by his after proceedings, was referred to the General Assembly. In all probability he was imprisoned by that authority, together with Gordon of Tilliefroskie. Whether a church was formed on Independent principles, and if so, how long it survived, cannot now be ascertained.*

From this time to the invasion of Scotland by the English army, measures of the severest character were enforced against all who dissented from the presbyterian supremacy. In 1647, the General Assembly passed an act forbidding all parties to receive or sanction any persons infected with the errors of Independency and Anabaptism. Presbyteries and synods were commanded to institute proceedings against all such offenders, while civil magistrates were enjoined to cooperate in their apprehension and punishment. The act not only forbade the harbouring of persons, but the importation of books and pamphlets advocating principles to which the Assembly was so violently opposed. These persecuting proceedings in Scotland show what kind of results would have attended the establishment of presbyterianism in England, if Cromwell and the Independent party had not prevented the Westminster Assembly from carrying out its cherished project.

During the Commonwealth and Protectorate, a change was effected. † Besides the officers and troopers of the army, a considerable number of chaplains and regular ministers were engaged in preaching.

*Spalding's Hist. of the Troubles in Scotland, II., 45-102. Orme's Life of Owen, p. 404.

† Orme's Life of Owen, pp. 406, 407.

Owen, Caryl, John Oxenbridge, Cuthbert Sydenham, and Nicholas Lockyer, were amongst the more prominent. Lockyer published a small work, entitled, "A Little Stone out of the Mountain, or Church Order briefly opened, etc.," in 1652; which ' was answered by Wood, Theological Professor of St. Andrew's. The reply was entitled, "A Little Stone Pretended to be out of the Mountain, tried and found to be a Counterfeit, 1654." From this reply it would appear, that Lockyer's work had not been without its influence; since some parties, "ministers and others in Aberdeen," had renounced presbyterianism in favour of Independency. No extensive effect, however, was produced upon the Scotch people generally by the presence of the English Independents. Neither was this to be expected. Here and there thoughtful individuals might be induced to give a calm consideration to the controverted points on which the two parties divided; but by far the greater number would be prejudiced against a system associated in their minds with the idea of military invasion and usurpation. In 1652, the English commissioners presented to the General Assembly "A Declaration in favour of Congregational Discipline, the purity of Communion and Toleration;" to which, we are informed, the Assembly "replied rather indignantly." But the presbyterians were divided into two parties, known as the Resolutioners and the Protesters ;* the latter of whom sympathised, in some respects, much more with the Independents than with their own party.

* This division became an open one in 1651, but had virtually existed long before. Sir J. Balfour's Works, Iv. 143. "Nullity of the pretended Assembly at St. Andrew's and Dundee, etc., 1652." "Vindication, etc., of the late General Assembly, etc., 1652."

Patrick Gillespie, James Simpson, Samuel Rutherford, James Guthrie, Andrew Cant. John Oswald, and many others, were of the latter class. During the same period, the baptists appear to have gained a footing in Scotland, through the prevalence of their opinions in several of the regiments of the army. We do not find any churches of their order in any part of Scotland, excepting Leith and Edinburgh. One of their persuasion, of the name of Christian Blythe, is mentioned in connexion with Gordon of Tilliefroskie and others, as having been "excommunicated, imprisoned, banished, hunted from place to place, to the loss of all they had;" but no particulars are afforded respecting the extent to which baptist opinions prevailed in the country at large. During the latter years of the Protectorate, the presbyterians recovered some of their former power, and are complained of as having used it against dissenters from their system. This was under the administration of Monk, who, although occupying a place of authority in Scotland under Cromwell, was little interested in the protection of those for whom his superior had risked so much. With the Restoration a new order of things commenced, in which both Presbyterians and Independents found themselves a persecuted and scattered people.

During the same period Independency gained a temporary footing in Ireland, such as it had never obtained before. The disciples of the Brownists and their successors had never absolutely died out; but amidst the general corruption of succeeding times, and the persecutions both of catholics and episcopalians, they had never been able to augment their numbers. Like Ferrendail, they were watched and

kept at bay, and compelled in a great measure to keep the secret of their religious opinions in their own breasts, until the arrival of better times. Cromwell's expedition opened a way for gospel preachers and for the institution of congregational churches, of which many availed themselves. Owen took up his residence in Dublin during the greater portion of his service in Ireland, where "a numerous multitude" listened to him with great profit.* Hugh Peters was with the army, but only for a short time. Besides these there were many preachers of the truth, and in a short time congregational churches, baptist and pædobaptist, sprang up in many parts of the country.† Parliament passed an ordinance on the 8th of March, 1650, for the encouragement of religion and learning in Ireland, endowed the professors of Trinity College, erected another college and a free school, with suitable provisions, and sent over six acceptable ministers with proper maintenance. Under these encouragements both religion and learning revived; but as in all similar cases, where improper means are used for the promotion of good ends, the effects were not permanent.

During this period we find Samuel Winter, Samuel Mather, Thomas Harrison,§ Stephen Char

* Preface to Owen's Death of Christ. In his Sermon before

Parliament, in February, 1650, Owen says, "I would there were, for the present, one gospel preacher for every walled town in the English possession in Ireland."

† Crosby's Baptists, III. 42, 43. Ivimey's Hist. of the Baptists, I. p. 240.

Winter was made Provost of Trinity College; but deprived at the Restoration.

§ Harrison preached at Christchurch, and Mather at St. Nicholas.