and refuse to sue in their courts; for all the peace of the church,' which they commend to us for so sacred a thing. And yet, the approbation of men and angels makes the ways of God and works of religion never a whit the more lawful, but only the more free from bodily danger." And Smyth, as zealous, impulsive and changeable as Bernard, though with a hundredfold more moral courage, describes him as "changeable as the moon, mutable as Porteus, and variable as a chamelion." † This man, says Ainsworth, came forth "to fight against the truth, which but a while since he would. needs seem to favor: but things not succeeding according to his expectation, he hath changed his love into hatred."

Bernard's attack on his old friends called forth three replies: one, entitled "Counterpoyson," 1608, republished in 1642, by Henry Ainsworth; another, "Parallels, Censures, and Observations," by John Smyth, 1609; and a third, and much the fullest and most thorough, by Mr. Robinson, in 1610. In spirit, this work is very much like the answer to Hall; though in a style more free and diffusive, being designed for a popular defence and justification of Separation. Still, it is close and logical in its reasoning, adroit and sharp in its retorts, comprehensive and convincing in its general character.

* Works, 11. 13, 24.

↑ Smyth's Parrallels, p. 5, in Robinson's Works. Editorial No

It proves Robinson to have been, not only a scholar and divine, but a most accomplished controversialist. The work is a perfect storehouse of facts and arguments touching the questions at issue between the Churchmen and the Separatists, which richly deserves the careful attention of every person who would fully understand the merits of this controversy. In nothing is it more noteworthy, than the perfect familiarity of its author with the inspired Scriptures. The learned Dr. Campbell, in his analysis of this work, says: "They who want logic, will find it here. The writer enters, at great length, into the kingdom of Christ in most of its aspects, viewing it in relation to baptism, to communion, to polity, and to the kingdoms of this present world. It does admirable execution, both against the church of England and the church of Rome. The ample resources of the author are made strikingly manifest. There are few points affecting the great subject which are not more or less discussed or referred to."

*

In his address to "the Christian Reader," alluding to the fact that two answers had already been made to Mr. Bernard's book, Mr. Robinson says: "I thought it meet to add a third, not as able to speak more than they, but intending something further; namely, an examination of the particulars, one by one, that so in all points the salve might be answerable unto the sore; applying myself therein

*Robinson's Works, 11. Editorial Notice.

to such a familiar and popular kind of defence as Mr. B. hath chosen for his accusations." * Then, after remarking on Mr. Bernard's changeable, inconsistent course towards the Separatists, declaring on one occasion as he did, that he "had much ado to keep a good conscience in dealing against this cause 99 ; and on another, that he "would never deal against this cause nor withhold any from it" - Mr. Robinson passes on to a consideration of every considerable point made by his adversary. We cannot, of course, follow him through five hundred compact pages; but we may cull here and there an important sentiment, or an illustrative passage, appropriate to the purposes of this work.

Of the church of England he says: "We do acknowledge in it many excellent truths of doctrine, which we also teach without commixture of error; many Christian ordinances, which we also practise, being purged from the pollution of Antichrist; and for the godly persons in it, could we possibly separate them from the profane, we would gladly embrace them with both arms." †

In reply to the insinuation that the Separatists

*Robinson's Works, vol. 11., Preface. Mr. Ainsworth says of this book of Bernard's, that it "hath rather show than weight of reason, as the judicious reader may perceive; and seemeth to be penned by him rather for disgrace of others, than defence of themselves." ·Counterpoyson - To the Christian Reader."

↑ Works, ut sup., p. 15. So Ainsworth says, in his reply to Bernard: "Now we deal against your church, in regard of the constitution thereof, not doubting but God hath many elect heirs of salvation among you." — Counterpoyson, p. 34.

sought to change the civil government of England, Mr. Robinson says: "All States and policies which are of God, whether monarchical, aristocratical, or democratical, or how mixed soever, are capable of Christ's government. Neither doth the nature of the State, but the corruption of the persons, hinder the same in one or other." * Works, II. 17.

In speaking of the burdensome rites and ceremonies of the church of England, he tells Mr. Bernard: "Howsoever you labor to cover your popish ceremonies for these you mean, though you name then not — under the title of things indifferent; of toys, trifles, and the like, champing them up small, that they may the easier be swallowed, denying that either holiness or necessity is put in them; yet hath the contrary been sufficiently manifested by your own men, to whose large treatises to this purpose I refer the reader.” Ib. 27.

In regard to Bernard's commendation of "true antiquity," as a guide to church order, Robinson says: "It cannot be denied but that is best which is most ancient, and that truth and righteousness were in the world before sin and error; but neither the one nor the other did continue long,

*To this objection Ainsworth replied: So then for popular government, we hold it not, we approve it not; for if the multitude govern, then who shall be governed. Christian liberty (which all have) is one thing; the reins of government (which some have) is another."- Counterpoyson, p. 103. Robinson's and Ainsworth's views are more fully explained in the "Apology," which is noticed supra.

either amongst men or angels. And he that but considers what monstrous errors and corruptions sprang up in the church of the New Testament, whilst the apostles lived which planted them, will not think it strange though almost all were overgrown with such briars and thorns in a few ages following." Ib. 34.

Against the Congregational polity, Bernard urged "the novelty thereof, differing from all the best reformed churches in Christendom." The same objection is still urged. To this, Robinson replied: "It is no novelty to hear men plead custom, when they want truth. So the heathen philosophers reproached Paul, as a bringer of new doctrine, Acts xvii. 19. So do the papists discountenance the doctrine and profession of the church of England ; yea, even at this day, very many of the people of the land use to call popery the old law, and the profession then made [in the church of England] the new law. But we, for our part, as we do believe, by the word of God, that the things we teach are not new, but old truths renewed, so are we no less fully persuaded, that the church constitution in which we are set, is cast in the apostolical and primitive mould, and not one day nor hour younger, in the nature and form of it, than the first church of the New Testament." Ib. 43.

* Ainsworth quotes Bernard as saying: "Your Separation is very strange, unheard of in any age of the church; having no show or warrant from God's word, either by commandment or example." To which Ainsworth replies : "You would not call our