writers against Decluse-" name one church that ever passed any such censure upon us; neither hath any one learned and godly man amongst them, to my knowledge, ever gone about to refute our practice, or 'Confession,' though published both in Dutch and Latin unto them; which, notwithstanding, they have done in their public writings generally, against such heretics and schismatics as have been amongst them. It is more both pertinent and true, that the Church of England, for which these men plead, condemns them, her proctors, as schismatics' and 'excommunicates' for their wicked errors!'" a

6

"Objections" are next answered, proleptically. Their kind may be inferred from Robinson's remark, that "To argue from that which should be to that which is, when that is not which should be; is un

"b

sound and presumptuous.' Those being disposed of, he says, because "many loud clamours of anabaptistry,' and 'popularity,' are raised against our government, I think it meet briefly to insert a few things touching our profession and practice therein.-The government of the church, then, as it is taken most strictly for the outward ordering, directing, and guidance of the same church in her affairs,-for in a more general sense, the whole administration of Christ's kingdom, by himself or others, inwardly or outwardly, publicly or privately, may be comprehended under the government' of the church,—we place in the Bishops or Elders thereof; called by Christ and the church, to 'feed,' that is to teach' and rule' the same. с Which their government, and the nature thereof, I will plainly lay down in such particulars as wherein the People's liberty is greatest; which are reduced to these three heads, Exercise of prophesying; Choice of officers; Censuring of offenders." "d We cannot forbear presenting the particulars under those heads, so far as they illustrate the practice of our earliest predecessors.

6

f

"For the Exercise of Prophesying; wherein men, though not in office, have liberty to move and propound their questions,' and doubts for satisfaction, as also having received' a 'gift, to administer the same' unto edification, exhortation, and comfort:' as, then, Paul and Barnabas coming into the synagogue' of the Jews, where they were no officers, the rulers of the synagogue sent unto them, after the lecture of the law,' if they had any word of exhortation to the people,' to say on,'s--which order the Jews also observe in their synagogues at this day;-so with us, the Officers, after their ordinary teaching, signify and exhort unto the use of the like liberty in that and the other particulars formerly named: and so, as there is occasion, open and explain things obscure and doubtful; reprove things unsound and impertinent; and so order, moderate, and determine the whole exercise, by the Word of God. And in this, I suppose, it appears to all men that the officers govern."

a P. 18, 19. b P. 19. c Acts xx. 17, 20. 1 Tim. v. 17. d P. 23. e Luke ii. 46. Rom. xii. 6. 1 Pet. iv. 10. 1 Cor. xiv. 3. g Acts xiii. 14, 15. P. 23.-Exercises of this sort, conducted within the pale of a State-church, and where spiritual knowledge is doled out by canonical authority, might be inconvenient from the light they would elicit, and the truths they would display. In such a church it must ever be dangerous, if the People are any

"For the Choice of Officers; we do take for our direction the practices of the apostles and apostolical churches, a grounded upon a perpetual equity, that men should choose them under Christ, unto whose faithfulness, under the same Christ, and by his appointment, they are to commit themselves and their souls; and them, as Christ's and their servants, to maintain. In any one of which examples, the conscience of a godly man is better established, than in all the canons of Popes or Prelates, or other devices of Politic men whatsoever, departing from the apostolical simplicity. . . It is evident, in Acts vi., that although the calling did chiefly depend upon the multitude,' yet did the government of the whole action lie upon the officers. Conformable whereunto, is our practice, so near as we can, upon the like occasions." b

"Lastly, For our Direction in the public use of Censures; we propound to ourselves the rule of Christ, Matt. xviii. 17, touching sins

way induced to argue and dispute at all about religion. No emulation or strife can be allowed there, between clergy and laity, which of them shall “show themselves most affectionate to the Gospel." Some Lord Chancellor Hatton having a "hard conceit of Prophesying," will interpose to bring "the flowing of these good graces to a still water.' (See a quotation from Sir Robert Cotton, in Middleton's Biographia Evangelica, vol. ii. p. 236) So it was in the case of Archbishop Grindal. The prelate had encouraged this practice, in the year 1576, and penned a discourse upon the subject, from 1 Cor. xiv. 29; but being reproved for these with other matters, Dec. 20th, he addressed a long letter to the Queen, justifying the practice as "a thing profitable to the church," and expressing his trust that her Majesty will think the like, when she shall be informed of the manner and order thereof; what authority it hath of the Scriptures; what commodity it bringeth with it; and what incommodity will follow, if it be clean taken away." ."-"The matter intreated of, is as followeth. Some text of Scripture, before appointed to be spoken of, is interpreted in this order, The occasion of the place is showed: The end: The proper sense of the place: The propriety of the words; and those that be learned in the tongues, showing the diversities of interpretations: Where the like phrases are used in the Scriptures: Places in the Scriptures seeming to repunge, are reconciled: The arguments of the text are opened: It is also declared, what virtues and what vices are there touched; and to which of the commandments they pertain: How the text had been wrested by the adversaries, if occasion so require: Last of all, What doctrine of faith or manners the text doth contain. The conclusion is, with the prayer for your Majesty, etc. and a psalm." For the Scripture authority, he instances Samuel at Naioth in Ramah, and at Bethel, 1 Sam. xix. 20, and chap. x. Elisha at Jericho, 2 Kings, chap. ii. ; and St. Paul, 1 Cor. chap. xiv. And he affirms that these "profits and commodities" have ensued, "The ministers of the church are more skilful and ready in the Scriptures, and apter to teach their flocks: it withdraweth them from idleness, wandering, gaming, etc.: some, afore suspected in doctrine, are brought hereby to open confession of the truth: ignorant ministers are driven to study, if not for conscience, yet for shame and fear of discipline: the opinion of laymen, touching the idleness of the clergy, is hereby removed, etc. So as it is found by experience the best means to increase knowledge in the simple, and to continue it in the learned; only backward men in religion, and contemners of learning in the countries abroad, do fret against it; which in truth doth the more commend it, etc. And although some few have abused this good and necessary exercise, there is no reason that the malice of a few should prejudice all. Abuses may be reformed, and that which is good may remain." In Strype we find that the Prophesyings were suppressed, May 7th, 1577. See his Life of Abp. Grindal, App. p. 80, 81, 85, 89.

a Acts i. vi. xiv.

b P. 23.

private in themselves, but to be made public by the sinner's refusing to hear admonition; and with it, the practice thereof by the doctrine of His apostle, 1 Cor. v., about a sin of public nature... For neither could the apostle, being but one, be the church or congregation, which consists of two' or three,' that is a company though never so small 'gathered together in Christ's name,' as he expounds himself, Matt. xviii. 20... Answerable to the course by Christ and the apostles, there directed, and by the Corinthians observed, as appeareth, 2 Cor. ii. 6, we desire our practice may be. In which, sins scandalous, if in themselves of public nature, are brought to the church by one of the officers; or if private, and to be made public by the sinner's impenitency, by the Brother offended and his Witnesses, at the Officer's appointment. Where the sin, being manifested, and for fact orderly proved against the offender, is by the Elders condemned, and rebuked by the Word of God, and the sinner exhorted to repentance, according to the quality of the sin. In which conviction and admonition, lawfully and sufficiently made, the Church resteth: the Men manifesting their assent thereunto by some convenient word or sign, and the Women by silence. And so, the admonition which before was Christ's and the Officers' becomes the Church's; following the other as their governors, and not otherwise... The impenitent sinner is, for his humbling, to be cut off and excommunicated from the fellowship of the church. The Elders, as governors, going before in decreeing the sentence, and so one of them, upon the People's assent, as in admonition, pronouncing it in the Name of Christ and His Church." a

'We think it lawful for the Brethren either doubtful of any thing in the Officers' administrations, to propound their doubt, for satisfaction; or, seeing them failing in any material thing, to admonish them of their duty, and that they look to their office; or if need stand, to supply the same for the further clearing of things. And this whole proceeding, we make and use, ordinarily, on the Lord's day, as being properly the Lord's work; a work of Religion, directly respecting the soul and conscience; and of spiritual nature, as being an administration of Christ's 'kingdom,' which is not of this world.'c And this also, when the whole church is 'gathered' together,d as which, it concerneth many ways... By our weakness, it cometh to pass that this comely order is sometimes interrupted, and human frailties intermingle themselves, either by the Officers' fault in not governing, or the People's in not obeying as they ought; so as we are at times overtaken with some things both disorderly and difficult to determine; as it also cometh to pass in all assemblies and governments of and by men whatsoever and as in nature, &c. But things are not to be defined by their abuses."e

"The Order of our Government, then, being such as I have described it, let every indifferent [impartial] reader judge whether or not, in respect of outward order, it be Popular, and wherein the People govern, as many please to reproach us and it. But if men will.. yet open their mouths against us for Popularity and Anabaptistry, we can but commit both ourselves and cause to God." f

a P. 24, 25.
d 1 Cor. v. 4, 5.

b Colos. iv. 17.

e P. 25.

c John xviii. 36.

f P. 26.

Having explained and defended their practice, Robinson arrived at the place where he goes on to show "That the Lord's People may not communicate with the Church of England, in regard of the government ecclesiastical, and ministry thence derived."a

Here he adduces various arguments which had often been employed in substance to the same purpose; but he makes them tell, on this occasion, by applying them to the practices and to the concessions of his opponents among the Puritans.

"Thus have I briefly noted down and confirmed the principal grounds of our Separation from the Communion and Order of the Church assemblies, notwithstanding the admission of the personal communion before mentioned... And would the King but give Toleration, and withhold from bodily violence against their persons and estates, I doubt not, but we should have many thousands in the land concurrin z with us for substance of practice, as they do now in opinion... Both ministers and people would find other and better Rules of direction in Christ's Testament, for their walking, and worshipping of God, than the Bishop's Canons, and Injunctions! Which so being, He,' who indeed judgeth his people with justice,' and his poor afflicted ones with judgment,' 'bbe Judge between them and us; and whether we, submitting ourselves so near as we can discern, to all the commandments and ordinances of Christ in his Gospel, reject them, or they us; . . but, specially, whether we, for these things, do deserve that cruel hatred, and those most hostile carriages which many of them who would be thought to mourn for Reformation,' do bear and use towards us; making it their glory to cast shame upon us, and their great matter of rejoicing to add to our afflictions, and who say to our souls in the day of our sorrow, Bow.down, that we may go over. !'"'c

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a We have introduced above, at p. 167, a note concerning Mr. Bradshaw ; and we take occasion to introduce another here, which we believe to have proceeded from the same author, though the present thin tract was published, like the former, anonymously. They both issued from the same press, and bear the same appearance. "A Manudiction for Mr. Robinson, and such as consent with him in Private Communion, to lead them on to Public. Briefly comprised in a Letter written to Mr. R. W.-At Dort, printed by George Waters, 1614," 4to. pp. 9. The author writes in p. 4, Against Communion, in the cases last mentioned, Mr. R. hath set this bar, Such a papistical Ministry is a branch of the Prelacy, as receiving power from it by which it doth administer; and therefore, all Communion with it to be avoided by God's People.' I answer, first, in proper and accurate speech, such as ought to be observed in these chargos, The Minister, whom I formerly described, is no branch of the Prelacy; nor doth he receive his power of Ministry from any Prelate. For a power of right he had before that ever he had to do with any Prelate, which power is from God by the Church, a power indeed of external legal ability, or freedom, to do that which from God by his people he had formerly right to do, this he may be said to receive from the Bishop; who, with his civil authority in itself lawful, doth join, it may be, some unlawful forms in granting it. But that doth not make him a branch of the Prelacy,' any more than of the Kingly power, from whence the Prelate hath the better part of his. Neither is that the power of right, by virtue whereof he doth administer; he acteth nothing of substance in the name of the Prelate; neither do the people receive him in that name, but on the other and better grounds." Compare this, with the note referred to above.

b Psal. lxxii. 2.

Isai. li. 23.-P. 35, 36.

The next general topic treated of, is "Flight in Persecution." It is somewhat remarkable that the propriety of this should have been made a question. The Scripture testimonies are superabundant for the practice. But such accusations as "false-hearted leaders," may be as easily as vainly set up against those who follow our Saviour's example and direction. As for the charge of the leaders, at this time, "drawing over the People," Mr. Robinson says, "I know none of the guides but were as much drawn over by them, as drawing them. The truth is, it was Mr. Helwisse, who above all either guides or others, furthered this passage into strange countries, and if any brought oars, he brought sails, as I could show in many particulars, and as all that are acquainted with the manner of our coming over can witness with me. Neither is it likely, if he and the people with him at Amsterdam could have gone on comfortably as they desired, that the unlawfulness of flight would ever have troubled him. But more than likely it is, that having scattered the people by his heady and indiscreet courses, and otherwise disabled himself, that natural confidence which abounded in him took occasion, under an appearance of spiritual courage, to press him upon those desperate courses which he of late hath run. By which he might also think it his glory to dare and challenge King and State to their faces, and not to give way to them, no, not a foot; as indeed it far better agrees with a bold and haughty stomach thus to do, than with the apostle in the base infirmity of Christ, to be let down through a wall in a basket,'a and to run away!.. Where he saith, that the cities where we are neither receive us nor the word we bring, otherwise than they receive Turks and Jews, he speaks very untruly both of them and us, as, were it of use, I could show evidently... As we, then, shall perceive either our flying or abiding to be meet for God's glory and the good of men, especially of our family and those nearest unto us; and for our own furtherance in holiness; and as we have strength to wade through the dangers of persecutions, so we are with good conscience to use the one or other: which, our hope and comfort also are, we have done in these our days of sorrow; some of us coming over by banishment, and others otherwise." d

The Baptismal question follows that concerning "Flight." Helwisse had taken upon himself to pass sentence of condemnation on his former brethren, who adhered to what they believed to be agreeable to the analogy of faith with respect to all the true subjects of Baptism; the saints and their offspring. Robinson commences a series of fifty-four pages on "The outward Baptism received in England," with the design of showing that it is "lawfully retained" by those who had on other accounts left the communion of that church. To this end, he says, "For that divers weak persons" had been troubled and abused by Helwisse's Book, he thought it fit to annex "an answer to that part of it which is directed against us, whom he, with others, miscalls, 'Brownists,' and against our, falsely called by him, 'false profession.' We do not feel at liberty to pass the subject by, for it is but just that, with Robinson's other sentiments, those he held on this subject should also be adequately produced.

a 2 Cor. xi. 30, 33.

b P. 41.

c P. 44.

d P. 45.