In Ireland, Baptist opinions spread, and Churches were planted in several cities and towns within that island. Cromwell's soldiers, including some who were Baptists, preached in Scotland,[240] and a chaplain of Fairfax's publicly disputed with a Scotch minister upon the question whether infant baptism was grounded on the Word of God.[241] The famous Colonel Lilburne was a Baptist, and in the north he zealously propagated his own distinctive principles. The Scotch Presbytery soon declared against "the new dippers."[242] There has been occasion to notice more than once the existence of two classes of Independents--the one entertaining broader views of toleration than did the other, and, at the same time, more closely approximating to modern voluntaries than did some of their brethren. There must have been a similar difference amongst Baptists. The distinction comes before us again. Owen and Goodwin did not object to State support, nor do we discover in the writings of any of the chief Independents of the Commonwealth an exposition and defence of the voluntary principle. We have seen that several Independents and Baptists were parochial incumbents. Ministers, however, of both denominations, especially of the latter, at that time held no benefices. This might not arise always from conscientious scruples respecting an establishment, but it is probable that in many cases it did so. [Sidenote: _Baptists._] The larger section of the Baptist ministers and Churches stood outside the pale of Cromwell's establishment, and probably, in general, they preferred that position. The well-known Hanserd Knollys, a Cambridge graduate, after resigning a living, and gathering a Baptist Church, would only accept the free contributions of his hearers, eking out his subsistence by school-keeping. The Fifth Monarchy Anabaptists distinctly and boldly opposed tithes, and protested against all State endowments. John Canne, in his "Second Voice from the Temple, to the Higher Powers," 1653, violently inveighs against a national ministry, as "essentially derived from the Pope," and after pointing to Presbyterians and Independents, as those who "do appear most for tithe;" archly adds, "yet the truth is, neither of them, by the law of the land, have any title to it; for they are not such incumbents or ecclesiastical persons as the law allows."[243] The most united and consistent opponents of both State alliance and State allowance were the people called Quakers, and other mystic sects who took up their position altogether outside of Cromwell's Broad Church. To them we shall pay attention in a subsequent chapter, but, in the meanwhile, it is necessary that we should supply some account of the state of the Universities, and also point out the position of Episcopalians in reference to the Establishment. [Illustration] CHAPTER XI.