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did indeed allow, and his church did practice occasional fellowship with the church of England and other reformed churches, in hearing; and persons of reputed piety of other communions were allowed to commune with the Leyden church at the Lord's supper. And in these particulars he may have been less rigid towards the end of his life, than when he was first driven out of the church of England. Indeed, Edward Winslow tells us: 'Tis true, I confess, he was more rigid in his course and way at first than towards his latter end; for his study was peace and union, so far as might agree with faith and a good conscience."* But all this might have been, without any great change of views. For, in his first work published in Holland, the year after his arrival, he utters sentiments and expresses feelings towards the church of England and many excellent men in her communion, which would very naturally result in such a communion † as Baylie represents as the fruit of Robinson's conferences with Ames and Parker.

Dr. William Ames was a learned and excellent man, of about Mr. Robinson's age; and probably his contemporary at Cambridge, under the tuition of the devout Mr. William Perkins. There is in

comfortable; and then they were provided for as became their persons. And after Mr. Jacob returned [to Middleburgh probably], and Mr. Parker was at Amsterdam, where he printed some of his books, and Mr. Ames disposed of himself to other places, it was not worse with him."-Young's Chronicles, 439.

*Young's Chronicles, p. 387.

↑ See ante, p. 307.

Mr. Robinson's writings several allusions to Mr. Ames, particularly in his work on Religious Communion; and two letters which passed between these two good men were published; but there is nothing in these to justify the belief that Mr. Robinson was any more influenced by Mr. Ames than he was by Mr. Robinson. Mr. Cotton says, that in going to Holland, Mr. Robinson sought counsel from Dr. Ames and Mr. Parker, and they, discerning his humility and modesty, did "more freely communicate light to him, and received also some things from him."† But there is no evidence, so far as I have been able to discover, that any material change in sentiment or practice occurred in Mr. Robinson and his church after they removed to Holland.

One important doctrine of Congregationalism, however, seems to have been developed during this time, viz. that the advice of sister churches should be sought by a church in cases of difficulty. Robert Browne, that violent advocate of Independency, did, it is true, advance this doctrine; but there was no opportunity for the practical application of

Robinson's Works, 111. 80-89.

Way of the Chh. Cleared, pp. 7, 8. Masters (Hist. Corp. Christi College, p. 352) quotes from Hornbeck's Hist. p. 623: "Hic est cujus pater Robertus Parker, ó Maxapirns, tam erudite et copiose scripsit de Signo Crucis, etc., in causa religionis patriæ exul, qui una cum Amesio, notissimum virum J. Robinsonum ad sobriam in disciplina mentem revocat." See further about Messrs. Ames and Parker, supra, Chap. XIII., and Appendix, Note J.

it until after the churches of Smyth and Clyfton removed to Holland. The difficulty which sprang up between Ainsworth and Johnson, respecting the power of the Elders, occasioned an application to the Leyden church for counsel; this they most cheerfully gave, and readily interposed their kind offices to bring about a reconciliation between these two excellent men and their respective friends. Another instance has been already alluded to, when the London church sent to the churches at Amsterdam and Leyden for advice. It is proper to remark here, that Mr. Robinson was of opinion, that the body of a church should not be sent to for advice, etc., "but some chief persons " in it. His words are; "He conceives it not orderly that the bodies of churches should be sent to for counsel; but some chief persons. Power and authority is in the body for elections and censures; but counsel for direction in all difficult cases, in some few. In which regard every particular church' has appointed its elderships for ordinary counsellors; to direct it and the members thereof in all difficulties; with whom others are also to advise upon occasion; 'specially ordinary. The priest's lips should preserve knowledge, and they should ask the law at his mouth; for he is the messenger of the Lord of hosts. Mal. ii. 7.'"

These sentiments of Robinson are carried out in the present practice of our churches in sending,

*Robinson's Works, 111. 379-85.

each, a pastor and a lay-brother, when invited, to sit in council.

The extended account of John Robinson's ecclesiastical views, which has now been given, will enable the reader to form an accurate judgment of the doctrines and practice of the Leyden church, the venerable mother of all living Congregational churches; for the Leyden church and its learned, amiable and pious pastor were one in ecclesiastical views and religious practice. "Such was the reciprocal love and respect between him and his flock, that it might be said of them as it was said of the emperor Marcus Aurelius and the people of Rome, that it was hard to judge, whether he delighted more in having such a people, or they in having such a pastor." And as this church was the reservoir through which Congregationalism has chiefly flowed, by two diverging streams, to the old and new world, it may be acceptable to my readers to have presented, in a connected and condensed form, their leading principles and doctrines.

In general, they believed the inspired Scriptures to be the only rule of faith and worship; and that every man had the right to judge for himself what the Scriptures taught, and to worship God agreeably to his convictions of truth and duty.

In their doctrinal creed they were strict Calvin

* Belknap's Am. Biog., Art. Robinson.

ists; agreeing substantially with the church of England and all the reformed churches of that period.

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In ecclesiastical matters, they believed that no church ought to consist of more members than can conveniently watch over one another, and usually meet and worship in one congregation. That visible believers only should compose a church; that such persons are to be embodied into a church " by some certain contract or covenant"; and that being embodied, they have the right to choose all their own officers. That these are, "in some respects, of three sorts, in others but two," viz., Pastors, or Teaching Elders, who have the power of overseeing, teaching, administering the sacraments, and ruling too; and "mere Ruling Elders, who are to help the pastors in overseeing and ruling"; and that the elders of both sorts form the presbytery of overseers and rulers, which should be in every particular church: and Deacons, who are to take care of the poor, and of the church's treasure. That these officers being chosen and ordained, have no lordly, arbitrary, or imposing power; but can only rule and minister with the consent of the brethren; who ought not in contempt to be called the laity, but to be treated as men and brethren in Christ, not as slaves or minors. That no churches or church officers, whatever, have any power over any other church or officers, to control or impose upon them; but are all equal in their rights and privileges, and ought to be independent in the exercise and enjoyment of them.