stinted prayers-as to his opinion of the Book of Common Prayer and his view of marriage — whether the church of England was a true established church whether her sacraments were rightly administered-whether he held it lawful to baptize children - whether he would go to church whether a parish was a church - whether a church should be governed by a presbyterywhat were the officers of a church - whether it was lawful to reform what was amiss, without the prince -whether, if a prince offended, the presbytery might excommunicate him-whether the prince might make laws for the government of the church-what he thought of the prince's supremacy - whether he would take the oath of the queen's supremacy? To all these questions Mr. Greenwood was required to answer directly and peremptorily. "No prattling-answer directly -yea or nay," were the imperious commands of the commissioners; and no explanations, or reasons for his opinion on any topic were tolerated.

To these several questions Mr. Greenwood answered, summarily, as follows: The Lord's Prayer is a model for all prayers" a doctrine to direct all our prayers by;" but "there is no commandment to say the very words over; and Christ and his apostles prayed in other words, according to their present necessity." Stinted prayers, invented by men," are apochrypha, and may not be used in the public assembly." "The word and the graces of God's spirit are only to be used there, as saith Paul, Romans eighth." In the Book of Common

Prayer are "many errors, and the form thereof is disagreeable to the Scriptures." Marriage is no part of a minister's office. The church of England, with such bishops and laws as it is now guided by, is not according to the Scriptures. Its sacraments are neither true, nor rightly administered according to Christ's institution. He held it lawful to baptize children. He was no anabaptist. He would not go to their churches. If all the people in a parish were faithful, having God's law and ordinances practised among them, it was a church; but otherwise it was not. "Every congregation of Christ ought to be governed by that presbytery which Christ hath appointed, and no other." Its officers were a pastor, teacher, elder, etc. They ought to practise God's laws, and correct vice by the censure of the word. "The whole church may excommunicate any member of that congregation, if the party continue obstinate, in open transgression," without exception of persons. "The Scripture hath set down sufficient laws for the worship of God and government of the church, to which no man may add or diminish." The queen is "supreme magistrate over all persons, to punish the evil and defend the good;" but " Christ only is only head of his church, and his laws may no man alter." He denied all foreign supremacy, and allowed the queen's, so far as it was agreeable to the Scriptures; but no further."

Harleian Miscellany, vol. 11. pp. 27-31. Royal 8vo. Lond. 1809. Brook, 11. 29-38, gives the examination, but somewhat abridged, and not in the very language of the original.

Such, in substance, were the answers of the prisoner to the inquisitors' questions; and very unsatisfactory, of course, they were, and he was remanded to his prison.

From about this time John Greenwood's history becomes identified with Henry Barrowe's. They were henceforth fellow-prisoners and fellow-sufferers for the truth's sake.

Henry Barrowe, who was the son of a Norfolk gentleman of good family and wealthy, was educated probably at Corpus Christi, Cambridge.* He afterwards became a member of the honorable society of Gray's Inn; and was sometime a frequenter of Elizabeth's court. He was a man of talents and accomplishments; active, energetic, and fearless; doing with his might whatever he

* Masters, p. 227; Hanbury, I. 35, note c. Masters does not speak with confidence about either Barrowe or Greenwood. He says: "Henry Barrowe was probably of this college; for we meet with the name of Barrowe in the books, about 1568; and one called Henry, proceeded A. B., as appears from the university registers, the year following; there was another Barrowe likewise, in 1576; either of whom might be the companion of, and fellowsufferer with John Greenwood, whom I take to have been a member of this house in 1577, and to have proceeded A. B. in 1580." . Masters adds, that Barrowe "has generally been esteemed both a learned and ingenious man, although of a very warm and enthusiastic turn of mind.". - P. 229. Henry Barrowe "was a gentleman of good worth, and a flourishing courtier in his time, and as appears in his own answers to the archbishop and Dr. Causens [Cosin] he was sometime a student at Cambridge, and in the Inns of Court, and accomplished with strong parts."- Bradford's Dialogue.

undertook. But he was a courtier, and for a time was tainted with the prevailing vices of the court, gaming and debauchery. His conversion from the error of his ways, as reported by his body-servant, was on this wise: Walking on a Lord's day, with a boon companion, he overheard a minister preaching in a very loud voice, which attracted his attention, and he said to his companion, "Let us go in and hear what this man saith, that is thus in earnest." "Tush," said his friend; "what, shall we go to hear a man talk?" and passed on. But Barrowe went in and sat down. "The minister was vehement in reproving sin, and sharply applied the judgments of God against the same; and it would seem touched him to the quick in such things as he was guilty of, so as God set it home to his soul, and began to work his repentance and conversion thereby."*

A man of strong passions, impulsive, susceptible of deep emotions the entrance of divine truth shed such light on the wickedness of his heart and life, as for a season completely destroyed his peace, and effectually unfitted him for any of his old pursuits and pleasures. He was, indeed, "so stricken as he could not be quiet, until by conference with godly men, and further hearing of the word, with diligent reading and meditation, God brought peace to his soul and conscience, after much humiliation of heart and reformation of life." He

Bradford's Dialogue.

soon left the court, retired into private life, partly in the country, and devoted his time to the study of the Scriptures and other good books. Being well known in the city and abroad, his conversion excited much interest and occasioned much talk.†

John Greenwood was his friend; and probably through his influence Barrowe was brought into connection with the Congregationalists of that day. With characteristic energy, he immediately dedicated himself - talents, acquisitions, and property to the extension of the new principles which he had adopted, and to the edification and comfort of the despised and persecuted people with whom he had united himself. §

*Bradford's Dialogue.

Francis Bacon, in his ill-natured notice of Mr. Barrowe, bears witness to this fact, and to his somewhat marked position in London previous to his conversion: “ Barrow (being a gentleman of a good house, but one that lived in London at ordinaries, and that learned to argue in table-talk, and so was very much known in the city and abroad) made a leap from a vain and libertine youth, to a preciseness in the highest degree; the strangeness of which made him very much spoken of." — Observations on a Libel, Letters and Life of Bacon, vol. 1. p. 166. Spedding's ed. 1861.

Masters says: They both might imbibe the principles of puritanism from Robert Browne, of the same house [Corpus Christi College], the founder of the sect of Brownists." But, in their joint work, an "Answer to George Giffard's Pretended Defence of Read Prayers," etc., they say: "What opinion the Brownists hold in the church of England, their worship, people, ministers, government, we neither know nor regard." And in another work, Greenwood says: "You term us Brownists and Donatists, whereas I never conversed with the men nor their writings." Hanbury, 1. 66, 67.

§ His care for them extended beyond his own life. "Thus