leading of witnesses, suspensions from benefices, than spiritually to persuade and work upon the conscience with the meekness and gentleness of Christ. The glory and royalty of our princely Redeemer and King was trampled on, as many might have seen in our assemblies. What way the army, and the sword, and the countenance of nobles and officers seemed to sway, that way were the censures carried. It had been better had there been more days of humiliation and fasting, and far less adjourning commissions, new peremptory summonses, and new drawn-up processes." *

Although Cromwell put down the assemblies, and curbed the spirit of intolerance which had been so long rampant, he interfered with none of the true rights of the church. The effect produced by his measures was soon apparent. "I remember well," says Burnet, "of three regiments coming to Aberdeen. There was an order and discipline, and a face of gravity and piety among them, that amazed all people. Most of them were Independents and Anabaptists: they were all gifted men, and preached as they were moved. But they never disturbed the public assemblies in the churches but once." "The

power of the church was reduced within a narrower compass; for though it had liberty to excommunicate offenders, or debar them the communion, it might not seize their estates, or deprive them of their civil rights and privileges. No oaths or covenants were to be imposed, but by direction from Westminster; and as all fitting encouragement was to be given to ministers of the established church; so others, not satisfied

* Rutherford's "Testimony," &c., 1713.

with their form of church government, had liberty to serve God after their own manner. This occasioned a great commotion among the clergy, who complained of the loss of their covenant and church discipline; and exclaimed against toleration as opening a door to all kinds of error and heresy: but the English supported their friends against all opposition." *

Yet more explicit is the testimony of Kirkton, one of the ministers of the established church at Edinburgh. "They did indeed," he writes, "proclaim a sort of toleration to dissenters among protestants, but permitted the gospel to have its course, and presbyteries and synods to continue in the exercise of their powers; and all the time of their government, the gospel prospered not a little, but mightily. It is also true, that because the generality of Scottish ministers were for the king upon any terms, therefore they did not permit the General Assembly to sit. And in this I believe they did no bad office; for both the authority of that meeting was denied by the protesters, and the assembly seemed to be more set upon establishing themselves, than promoting religion. . . . Errors in some places affected some few; yet were all these losses inconsiderable in regard of the great success the word preached had in sanctifying the people of the nation. And I verily believe there were more souls converted to Christ in that short period of time, than in any season since the Reformation, though of triple its duration. Nor was there ever greater purity and plenty of the means of grace than was in their time. Ministers were painful, people were diligent; and if a man had seen one of their solemn communions,

* Neal, iv. 54; Orme's Life of Owen, pp. 99, 100.

where many congregations met in great multitudes; some dozen of ministers used to preach, and the people continued as it were in a kind of trance (so serious were they in spiritual exercises,) for three days at least, he would have thought it a solemnity unknown to the rest of the world. . . . At the king's return, every parish had a minister, every village had a school, every family almost had a Bible, yea, in most of the country all the children could read the scriptures, and were provided with Bibles, either by their parents or their ministers.” * Facts like these, and so well authenticated, are sufficient to vindicate the character and conduct of the Independents in Scotland from all the aspersions of mere partizans, whether royalist or presbyterian. Fruits so excellent, could not come from a tree altogether corrupt.

It seems appropriate in this place to state a few particulars respecting the history of Independency in Scotland, from the time of Penry to this period. Little has reached us in the shape of well-authenticated fact respecting the results of Penry's mission in that country. And it is probable that in after periods, in consequence of the oppression alternately exercised by the ruling English party on the one hand, and the presbyterians on the other, there was little opportunity for the introduction, much less the advancement, of congregational principles in any of the districts of Scotland. The earliest account of any Independent movement after that period, relates to the year 1642, at the commencement of the Long Parliament. It appears, that at that time Othro Ferrendail, an Irishman, was in the habit of preach

* Kirkton's History of the Church of Scotland. pp. 54, 55–64.

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. II., 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.