The correspondence of Howe at that time with Richard Baxter, and the replies of the Catholic Presbyterian to the Catholic Independent place in a clear light the views which they entertained with regard to union. Baxter, in one of his letters written in a suspicious temper, wished to awaken Howe's jealousy to a careful but very secret and silent observation of the "infidels and Papists, who were very high and busy under several garbs, especially of Seekers, Vanists, Behmenists;" in the same letter he praised the Lord Protector as a man of a Catholic spirit, and "desirous of the unity and peace of all the servants of Christ." The writer also expressed his own wish, that the ruler of England would take some healing principles into consideration and expound them to one or two leading Episcopalians, Presbyterians, Congregationalists, Erastians, and Anabaptists. Baxter thus indicated where he himself thought of drawing the line of comprehension, and with great significance (and it shews liberality and prudence combined), added, by way of postscript, "I pray you persuade men not to despise those they call Royalists and Episcopalians, either because they are now under them, or because of contrariety of worldly interests, for these signify less than carnal hearts imagine, and who knows what a day (and a righteous God) may bring forth." Howe agreed with Baxter's object in the main. But as to means, he was more prudent, and thought it best to bring Presbyterians and Congregationalists together before proceeding any further. Philip Nye is referred to in the correspondence by Howe, as a person of so much importance "that he would either be consulted with, or, at least, would in some way hear of (the proposal), and if he disliked, hinder it;" and Nye's views of Christian fellowship appear to have been much narrower than those of either Howe or Baxter. The designs and efforts of the two last named individuals came to nothing. Ripeness could not be found in court or country, in this party or in that, for any such comprehension as Baxter clearly prefigured in his mind, and Howe, with less definiteness of view, but with equal if not greater catholicity of affection, most ardently and anxiously desired. To attempt an organic union of divers sects is but a Utopian dream. Even to attempt plans of co-operation, correspondence, and mutual harmony before sympathy of feeling, and a close attraction of hearts has been engendered in the Church of Christ, is unwise and useless; but it is not Quixotic to endeavour to establish and increase friendly intercourse and brotherly interchanges of sentiment between those who divide our Protestant Christendom—to draw towards one another in kindly fellowship while mutually conceding the full rights of conscience—and to hope that a day will come when, rising above ancient prejudices and traditional walls of separation, sects and parties who share in the profession of a common faith, may enjoy in this world full intercommunion of instruction and of worship.
Congregationalism in Scotland.
Following for a moment the fortunes of Independency beyond the bounds of England, we remark that Congregationalism did not take root in Scotland. Robert Browne travelled thither in the year 1584, and dwelt in lodgings by the Canongate. He inveighed against the Reformed Church of Scotland and the Presbyterian ministers of Edinburgh; it is said not without protection and encouragement from the Court. John Penry, too, crossed the Tweed; and King James afterwards complained that such men having "sown their popple," certain brain-sick and heady preachers caught their spirit. Yet up to the period of the civil wars no traces of Independency can be found amongst the Scotch. A person named Orthro Ferrendail, an Irishman, preached in a private house, in the city of Aberdeen, in the year 1642, "at night, within closed doors," what was curiously stigmatized as "nocturnal doctrine or Brownism." Congregational principles were adopted by only a few individuals, yet this created no small stir amongst the Presbyterians. The General Assembly of the year 1647 prohibited the reading of Independent and Baptist books, and the harbouring of people who were infected with their errors; and further they instigated the magistrates of the country to assist ministers in resisting all schismatical innovations. Independent officers and soldiers belonging to the English army could not so easily be dismissed or silenced, and one of the military chaplains wrote a little book on Independency, describing it as "A Little Stone out of the Mountain." To this quaint publication an answer was returned by a theological professor, bearing a title of corresponding quaintness, "A Little Stone pretended to be out of the Mountain, tried and found to be a Counterfeit." The English Commissioners pleaded with the General Assembly on behalf of toleration and of Congregational discipline, but the plea met with an indignant reply. Yet a few ministers, including Patrick Gillespie,[212] were favourable to the condemned tenets, and Independent Divines are mentioned as discharging their ministry within the parishes of Kilbride, in Lanarkshire, and of Kirkintilloch, in the county of Dumbarton. Persecution appeared in some quarters, and sectaries were excommunicated, imprisoned, and hunted from place to place so that their lives were embittered. These scanty facts indicate at least that Congregationalism found no congenial soil in regions north of the border.[213]
Congregationalism in Ireland.
The Brownists are reported to have visited Ireland, with some success. Dr. Owen, when in Dublin, lamented the ignorance of religion prevalent in that city, but found "a numerous multitude of as thirsty a people after the Gospel" as he had ever met with.[214] Certain distinguished Independents went over after the completion of Cromwell's conquests, of whom one was Dr. Samuel Winter, appointed to the provostship of Trinity College. Dr. Thomas Harrison accompanied Henry Cromwell, and preached for some years in Christ Church, Dublin. Samuel Mather, a member of the well-known Mather family, also an Independent, became a minister in Ireland; and being a man of singular moderation, when commissioned by the Lord Deputy to displace the Episcopal clergy, he declined the office, on the ground that he had come to Ireland to preach the Gospel, not to hinder others from doing so. Stephen Charnock also spent some time in the island. John Rogers, a Dublin pastor in 1651, may be added to the list, for he thus expresses his ecclesiastical opinions:—"Concerning the Church of Christ, I know that it is one body universal and catholic, and that it is of all saints, past, present, and to come, invisible and visible, yea spiritual and formal. But this I also believe, that God hath left rule in His word for particular congregations here upon earth, as the visible to make up His one entire and universal body."[215] John Murcot, an extraordinary young man, who occupied one of the Dublin pulpits, was another Congregational preacher.[216] Churches of this denomination existed in Youghall, Carrickfergus, Limerick, Tredagh, and other Irish towns.[217] Most of the Irish Independents accepted State support, but a few were averse to maintenance by tithes. The difference between the latter and their brethren is mentioned by the Lord Deputy, who also alludes rather sarcastically to the mutual jealousies of Independents and Anabaptists.[218]
Cathedral Worship.
Before quitting the subject of the connexion between Independents and the Commonwealth establishment, it is interesting to notice that whilst the cathedrals and principal churches in England were in the hands of the Presbyterians, a few of those magnificent edifices were occupied by them in common with the Congregationalists. This was the case with Exeter Cathedral, the edifice being divided into two parts by a brick wall, as are some of the large churches in Scotland and on the continent at the present day. The choir called "East Peter's" was used by the Presbyterians. Under the vaulted roof—upon which, among the fruits and tendrils of the filbert and the vine, the Presbyterian worshipper might have seen a coronation of the Virgin, and angels censing the mother and child—Robert Atkins, their minister, esteemed one of the best preachers in that part of England, fulfilled the ministerial office with eminent popularity and success. At the same time the exquisitely-stained glass of the east perpendicular window—all radiant with the glory of Roman Catholic saints—shed on him its tinted lights while he stood in the pulpit, in his Genevan gown, with the hour-glass at his side. The nave called "West Peter's" was occupied by a congregation of Independents, who under similarly incongruous circumstances entered the gorgeous porch—decorated with crowds of images—to listen to the ministry, and to follow the devotions of their pastor, Lewis Stukely. There he preached and prayed, while the beautiful minstrels' gallery—with its array of winged angels, having citterns, trumpets, guitars, and all manner of instruments of music—retained its position untouched, and preserved its adornments unharmed. Wells Cathedral—still shewing on its proud front the three hundred magnificent sculptured figures, which form a Bible in stone—was used by the Presbyterian, Dr. Cornelius Burgess; but it was ordered that the inhabitants of St. Cuthbert's parish, forming, it may be presumed, an Independent congregation, should make use of it also as their place of worship.[219]
The noble church of the Holy Trinity at Hull was also used jointly by Presbyterians and Independents, as well as the less noble, but scarcely less interesting church of St. Nicholas, in the town of Great Yarmouth.[220]