scribed in His word, and to seek Him in the midst of our pilgrimage with love and peace. For, love of preeminence, which hath always troubled the church, hath also troubled us, while the People that should be under the Governors, would be over and above them; &c.!' He then commences remarks upon seven particulars laid down concerning the Eldership, and shows the variation between them and the doctrine "of late delivered and given forth." That done, he discourses, at considerable length, in defence of his treatise on Matthew xviii. 17; asking, "What dealing is this of theirs, that having made such a division as they have done, they leave the Treatise unanswered ?"b Touching on the third of the six points in Ainsworth's Letter to his friend, Johnson says, "Yet thus much I will acquaint you with further, That the like things being objected here against me, and written of unto us from the church at Leyden, I gave this answer unto it, namely, 'That the Church may excommunicate any Officer deserving it, as well as any other Member.' Also, That if all the Officers do jointly transgress, and so persist, then the Church which did choose them, may, also, depose and refuse them for being their Officers any longer, and may separate themselves from them. But, that the People may excommunicate all their Officers, or whole Eldership, together; I desired to see it showed and warranted from the word of God.'"c

He says, on the fourth point, "If they would here imply a particular matter concerning one of our Ministers, about Imposition of Hands; that is a point also left to further consideration among us, and therefore pertains not to the plea about their division, which was made before... Now they do, in particular, express this matter concerning one that was Minister in the Church of England, and is since chosen Teacher of this church, and received among us without any new imposition of hands... Weighing with ourselves, that one main and special reason against rebaptization is, because baptism is an ordinance of God which was had in the Church of Rome before she fell into apostacy, and hath been there continued ever since the apostles' times, however it be commingled, among them, with many corruptions and inventions of their -we began to consider, whether the like might not be observed and said concerning Imposition of Hands, That it was had from the apostles, in the Church of Rome, before her apostacy; and is there continued to this day, though mixed with many pollutions and devices of their own. And, entering into the consideration thereof, we observed these things, among other, about it, That Imposition of Hands is of God, and not an invention of man, &c.: That Baptism and Imposition of Hands are joined together among the principles of the foundation' spoken of Heb. vi. 2. &c.:. . That in the Scriptures, we find, how some Officers were admitted with it, and some without it, &c.: That some Churches hold it not of necessity to be had that the Church of Scotland, as we hear, doth not use it at all; but, instead thereof, gives 'the right hand of fellowship' that the first ministers and officers of

own,

a P. 27.

b P. 31.

с

c P. 47.

We infer that this might relate to Clyfton himself; and that, consequently, he was not a Teacher," before Ainsworth seceded from Johnson's church.

e P. 50.

the Dutch and French Reformed churches had no imposition of hands; because, at their first coming into order, they had no elders to impose hands: that the ruling elders and deacons, at this day, have no imposition of hands among them, as we understand: That neither the Apostate nor the Reformed churches repeat it to the ministers when they go from one congregation to another among them. Thus we show the keeping of communion with all other Christians and churches, what in us is; as we do also by retaining our baptism, and any other truths and ordinances of God had among them; which still we keep, purging them only from the corruptions wherewith they are defiled among them... And observing, withal, such considerations about it, as are herebefore related, we stayed ourselves and rested in this, That the Church did choose him into office; and that we did by prayer commend him unto God for his grace and assistance in the ministration thereof; which we did without Imposition of Hands at that time, as both ourselves had done before at our first growing into order, and as the French and Dutch churches also did when they first began reformation among them. Whereabout, if any sounder and better course be hereafter showed at any time, we can then proceed further, as there shall be cause." " a

Johnson relates the affair of the application by the Ainsworthians to the church at Leyden, and what passed in consequence up to the return of the messengers, whom himself and his adherents followed by a Letter, dated Nov. 5, old style, 1610," requesting that church to suspend its judgment on grounds which may be gathered from the reply, dated" Leyden, Nov. 14, 1610;" and which, as it shows the sentiments of Robinson and his colleagues, we transcribe :-" Touching the agreement, Brethren, between the churches; for our mutual peace, and the relief of the consciences of our brethren, we did and do repeat the same, as full and absolute on both sides, except either some better course can be thought on, or this manifested to be evil, and that then it be reversed with the mutual consent of both churches. And for this last motion, about 'a double practice;' as we are glad of the great and godly desire to continue together in it manifested, so do we not see how it can stand either with our peace or itself; but that it will not only nourish, but even necessarily beget endless contentions, when men, diversely minded shall have business in the church. If, therefore, it would please the Lord so far as to enlarge your hearts on both sides, Brethren, as that this middle way be held, namely, That the matter of offence might first be brought for order, preparation, and prevention of unnecessary trouble, unto the Elders as the church-governors, (though it is like, we, for our parts, shall not so practise in this particular); and after, if things be not there ended, to the Church, of Elders and Brethren, there to be judged on some ordinary known day ordinarily; the admonition being carried according to the alteration practised and agreed upon by all parties, till it shall please the God of wisdom and Father of lights, by further consideration and discussing of things, either in word or writing, to manifest otherwise for our joint accord :It would surely make much to the glory of God, and the stopping of

their mouths which are so wide opened upon us in respect of our daily dissipations; and should be to us, matter of great rejoicing, whose souls do long after peace, and abhor the contrary; and that thus walking in peace and holiness, we might all beg, at God's hands, the healing and pardon of all our infirmities, and so be ready to heal and forgive the infirmities one of another, in love. And, with this prayer unto God for you and for ourselves, we re-salute you in the Lord Jesus." a When the dissatisfied "left us," Johnson adds, " they went not to Leyden, there to join themselves to that church, according to the agreement before spoken of; but went apart from us here, forsaking the fellowship which they had with us, and met together in another place of this town. . . This is sure, that some have gone from this church and city, to live in the other; in respect of their outward estate, and in hope of bettering it: though none of them did so upon the former agreement and in respect thereof, that I remember."b

"Now what breaches, contentions, and continual troubles, had been, at that time in this church, among us, they are not ignorant of; besides the exceeding great and heavy one which, about the same time, befell that other Congregation of our countrymen here; who, about the question of the churches' government, pleaded also against the Eldership, for their Popular cause, with some of the very same arguments, and other like, as these have done; and ran into sundry Anabaptistical opinions and courses not unknown to them. And the Brethren of Leyden, in their Letter here before, make mention of our 'daily dissipations' which then we had. Which things I note here, by this occasion, that it may the better appear both what great cause we had now to look hereunto, and that these things also befell us while we held that course of government pleaded for by these men; and, afore they made this schismatical departing from us, as now they did, because we would not still continue and hold on the same course as before."c

"Finally, after a year's dispute publicly had by word of mouth, and all the other means used among us, I offered, in the end, to try out the matter in writing between us;.. yet would they not yield hereunto... Neither would they continue any longer with the church; but with great sin and scandal, divided themselves from us, which they professed that day, and parted the next, December 15, and 16, 1610; and so have continued ever since."d

We have been as minute as we well could, because equity required it, in selecting the most appropriate matter from this long Letter of Johnson's; and we cannot, accordingly, make room for the Agreement, &c. following it; nor for "The Judgment" of Francis Junius concerning the Church of Rome. But we must not dismiss Clyfton's volume, without a single remark respecting "Mr. Studley's Answer to the Accusations and Objections printed against him by Lawne and his fellows;" which, being found there, intimates that Studley remained with Johnson and Clyfton. The charges against him are, on his own admission, founded on unseemly" conduct; but are, in every

a P. 79. b P. 84, 85. c P. 90.

d P. 93.

e P. 117.

66

instance, magnified by his traducers into deeds of the greatest criminality. His misconduct induced, however, fifteen persons to act against him, with the design of procuring his dismissal from office. Here," he says, was a beginning to tread the pathway unto popular government; the very bane to all good order in church and commonweal." a In this very sentence lies, perhaps, the real source of all the dispute regarding the Eldership! According, too, to his own statement, he had excited the resentment of some one whom he acknowledges to have said, "That if a scholar had reproved him, as I did,— which was of unsound doctrine of somewhat he spoke in public,-he could well have borne it; but I, that was none, to reprove him that was one, this made him to stomach me.' Clyfton adds, at the end, “Thus, Christian Reader, I have showed thee Mr. Studley's Answer, drawn by himself. By which thou mayest perceive the ungodly dealing of these men against him. As for others amongst us, whom they have also abused in like sort, see The Inquiry and Answer of Thomas White's Book,' . . who was so plainly convinced of slander and bad dealing therein, as he could never after open his mouth to reply or disprove the Answer given ! "c

"b

The conclusion of the prayer with which Clyfton closes his book, is so much in unison with our own desires, that we adopt it cordially, beseeching fervently, That the Lord would "turn all the enmity and cursing of men into a favour and blessing upon us: increase in us the knowledge and obedience of His will in all godliness: strengthen us in and for His truth unto the end: and, after we have suffered here a while, bring us to His heavenly rest and kingdom for ever. Amen."

Our attention must now be directed to "An Animadversion to Mr. Richard Clyfton's 'Advertisement:' who, under pretence of answering to Ch. Lawne's Book, hath published another man's Private Letter, with Mr. Francis Johnson's Answer thereto. Which Letter is here justified; the Answer thereto refuted; and the true Causes of the lamentable Breach that hath lately fallen out in the English exiled Church at Amsterdam manifested. By Henry Ainsworth. Amst., A. D. 1613." 4to. pp. 136.

"What challenges and provocations we have had by others," it is remarked in the Preface, "the world hath seen heretofore, by works published; what now is further come upon us, they may see in part, though not as we have felt. Our adverse brethren, although themselves have not answered the things formerly published against their present errors, yet have not ceased to urge us with boastful speeches, private letters, and public treatises, to come into this field; and while we were otherwise employed, they have much insulted against us; and now, rather than we should be quiet, they take our private letters and print them; so restless is error in itself, so troublesome to others. And whereas Ch. Lawne and others first declined to these our opposites' faction, and afterwards fell from evil to worse, and have set out a 'lewd' pamphlet, to the disgrace of the truth and of sundry men's

persons. Mr. Clyfton, who hath printed my Letter with Mr. Johnson's Answer, intituleth his treatise An Advertisement' concerning Ch. Lawne's Book; but taking occasion by Articles therein printed, the most that he advertiseth is against me. It was my desire and purpose to have left controversies, and have exercised myself in more quiet and comfortable meditations; but it pleaseth not God as yet, to grant my request therein. My prayer therefore is, that His gracious Spirit may guide me in this conflict for His truth, and gird me with strength unto this battle."

Apart from the general controversy, some information is afforded by this publication. Thus, it contains Ainsworth's own relation connected with particulars, of which an unjustifiable use has been endeavoured to be made by such writers as Pagit, and White in his " Profane Schism of the Brownists;" from p. 21 of which Pagit gives this relation; "The testimony of the magistrates of Amsterdam concerning the Brownists, both of old, in their suit against Master White; and now, in their late suit for their Meeting-house, when they sought to lay their action in the name of a church, they were repelled by the magistrates that are members of the Dutch church, .. that they held them not as a church, but as a sect."b Bearing upon these subjects, Ainsworth writes, "Touching the printed Articles so often spoken of in their Advertisement,' . . First, for the Scornful that printed those Articles, they (Lawne's Book, p. 78, 82) bear the world in hand as if the congregation whereof I am, and myself, had sued others at the law for the Meeting-house; whereas the contrary was publicly agreed in our church, That we would rather bear the wrong, than trouble the magistrate with our controversy: neither have we ever commenced such a suit. Secondly, But whereas two of our brethren, and a widow, were chief owners of the building, they sought first in private friendly manner to come to agreement with their opposite brethren, but could not; then they devised to put it to the arbitrement of indifferent citizens, but the other party refused: whereupon our brethren signified to us that they must seek help of the magistrate, for the estate of some of them was such as they could not bear the loss and damage; and asked us, if the church's right were called in question,-for our adversaries' plea was, the church, the church!-what should be answered before the magistrate? We, with signification as before, that we would rather suffer wrong than sue at law, yet could not hinder them of seeking for their particular right; and if, in so doing, the church's right were called in question, that then some certain appointed, should answer for the same. Thirdly, Those our brethren, before they went to the judges, entreated the help of the burghmasters, the chief of the city; who laboured, by persuasion with our opposites, to put the matter to the arbitrement of good men chosen by both sides, but they still peremptorily refused. Fourthly, When it was brought before the judges, they also at first, both persuaded unto and nominated two indifferent men to hear the case; but when our opponents came before them, they refused to stand to their arbitrement. The judges the second time appointed them, with a mulet, or forfeit, upon those that refused their a See back, p. 238. b Heresiog. p. 76.