The Brownist Congregation about London. Whatever engaged the pen of Ainsworth, was received with proper respect, even by his adversaries; who, while they disapproved his sentiments, could not fail to admire his abilities. The worthy Dr. Hall, Bishop of Norwich, who wrote against the Brownists, always speaks of him as the greatest man of his party; and refers to him as their Doctor, their Chief, their Rabbi.* He was unquestionably a person of profound learning, exquisitely versed in the scriptures, and deeply read in the Rabbins. He possessed a strong understanding, a quick penetration, and wonderful diligence. His temper was meek and amiable, his zeal for divine truth fervent, and he conducted himself with great moderation towards his adversaries. With the character of Ainsworth, drawn by the editor of one of his posthumous pieces,† we shall close this account of him. "For the life of the man, myself being an eye-witness, living some while with him at Amsterdam, of his humility, sobriety, and discretion, setting aside his preposterous zeal in the point and practice of separation, he lived and died unblamable to the world; and I am thoroughly persuaded that his soul rests with his Saviour."+ "An advertisement touching some objections against the sincerity of the Hebrew text; and the allegations of the Rabbins." This piece was reprinted in his Annotations. Ainsworth also published, "The Book of Psalms, Engfished both in prose and metre; with annotations opening the words and sentences by conference with other Scriptures." An edition of this book was printed at Amsterdam in 1644. A large treatise entitled " A Guide to Sion," is also attributed to our author. His posthumous pieces are, "A seasonable discourse; or, a Censure upon a Dialogue of the Anabaptists, entitled, A Description of what God hath predestinated concerning man. 1643." This piece was reprinted in 1644.-" Certain Notes of Mr. Ainsworth's last Sermon on 1 Pet. ii. 4, 5. 1630."-"The old orthodox foundation of religion, long since collected by that judicious and eloquent man, Mr. Henry Ainsworth, for the benefit of his private company, and now divulged for the public good of all that desire to know that Corner Stone, Jesus Christ crucified. By S. W. London. 1641."-Life of Ainsworth, ubi supra. Bishop Hall's Apology for the Church of England. +"The old orthodox foundation of religion," &c. ✰ Neal's Puritans, vol. i. p. 436.-Biog. Brit. Art. Ainsworth.-Account of his Life, ubi supra. The Brownist Congregation about London. JOHN SMYTH, of whom mention has been made in the preceding account, seems to have been beneficed at Gainsborough in Lincolnshire. At what precise period he embraced the principles of the Brownists we are not informed; but he is spoken of as one of their leaders in 1592. Before he separated, he spent nine months in studying the controversy;* and held a disputation with Mr. Hildersham, and some other Divines, on conformity to the ceremonies, and the use of prescribed forms of prayer. In the above county, and on the borders of Nottinghamshire and Yorkshire, the principles of the separation made an extensive impression. Two churches were formed, in one of which Mr. Smyth presided; in the other Mr. Robinson and Mr. Clifton. Being harassed by the High Commission Court, they removed to Holland. Mr. Smyth and his followers settled at Amsterdam, A. D. 1606, and joined themselves to the English church of which Johnson was pastor, and Ainsworth teacher. It was not long, however, before a very serious breach took place. The subjects of debate that gave rise to this division, were certain opinions very similar to those afterwards espoused by Arminius. Smyth maintained the doctrines of free-will and universal redemption; he opposed the predestination of particular individuals to eternal life; as also the doctrine of original sin; and maintained that believers might fall from that grace which would have saved them had they continued in it. He seems also to have entertained some absurd and enthusiastic notions; such as the unlawfulness of reading the scriptures in public worship; that no translation of the Bible was the word of God; that singing the praises of God in verses, or set words, was without authority; that flight in time of persecution was unlawful; that the new-creature needed not the • Life of Ainsworth prefixed to his two treatises. The Brownist Congregation about London. support of scriptures and ordinances, but is above them; that perfection is attainable in the present life, &c.* Smyth differed from his brethren likewise on the subject of baptism. The Brownists, as we have already remarked, denied the Church of England to be a true church, or her ministers as acting under a divine commission; consequently, every ordinance administered by them, was null and void. They were guilty, however, of this inconsistency, that while they re-ordained their pastors and teachers, they never thought of repeating their baptism. This defect was easily discovered by Smyth; whose doubts concerning the validity of baptism as administered in the natural church, paved the way for his rejecting the baptism of infants altogether. Upon a further consideration of the subject, he saw grounds to consider immersion as the true and only meaning of the word baptism, and that it should be administered to those alone who were capable of professing their faith in Christ. The absurdity of Smyth's conduct appeared in nothing more conspicuous than in this: That not choosing to apply to the German Baptists, and wanting a proper administrator, he baptized himself, which procured him to be called a SeBaptist. Crosby, indeed, has taken great pains to vindicate him from this charge, though it seems with little success. His principles and conduct soon drew upon him an host of opponents, the chief of whom were Johnson, Ainsworth, Robinson, Jessop and Clifton.§ The controversy began in 1606, about the time Smyth settled at Amsterdam. Soon afterwards he removed with his followers to Leyden, where he • Life of Ainsworth, ubi supra.-Crosby, ubi supra, p. 92, 267. Smyth wrote several books in vindication of himself and his opinions; as "Parallels and Censures. 1609."-" Character of the Beast."-" Differences of the Churches of the separation.”—“ A Dialogue of Baptism.""Reply to Mr. Clifton's Christian Plea ;" and probably others, the titles of which have not reached us.--Life of Ainsworth, ubi supra.—Crosby, ubi supra, p. 268. The Brownist Congregation about London. continued to publish various books in defence of his opinions, till his death in the year 1610. The following year appeared "The Confession of Faith, published in certain conclusions, by the remainder of Mr. Smyth's company:" with an appendix giving some account of his last sickness and death.* A few articles of this confession are preserved by Crosby.† Mr. Smyth was succeeded in the pastoral office by Mr. THOMAS HELWISSE, a member of his congregation; who, after sometime began to reflect on the conduct of himself and his friends in deserting their country on account of persecution. He resolved, therefore, to return home, that he might share the same lot with his suffering brethren. Being accompanied by the greater part of his congregation, they settled in London, where they gained many proselytes, and became, as is not improbably conjectured, the first General-Baptist Society in this kingdom. How long Mr. Helwisse continued the elder of this church, or who succeeded him, we are no where informed. It is greatly to be lamented that no authentic records are preserved of the early state of many of our churches. For want of these, the reader will find many chasms in the subsequent part of our history; and where he may look for certain information, we shall be often guided by the dubious hand of conjecture. JOHN ROBINSON. This excellent Divine received his education in the University of Cambridge. He was afterwards beneficed near Yarmouth in Norfolk,§ in which neighbourhood he had a separate congregation, which assembled in private houses, for about seven or eight years. But, being frequently disturbed by the Bishop's officers, and his friends almost ruined in the ecclesiastical courts, he remo * Crosby, and the Life of Ainsworth, ubi supra. Appendix to vol. i. and ii. Crosby, vol. i. p. 269–276. § Neal's Puritans, vol. i. p. 487. Neal's Hist. New-England, vol. i. p. 72-3. The Brownist Congregation about London. ved with his congregation to Amsterdam, in 1608,* having encountered great dangers in their passage at sea, as well as at their embarkation.+ There, with the leave of the magistrates, they hired a meeting-house; and Mr. Robinson having formed a church upon the model of the Brownists, they worshipped God publicly in their own way. At this time, the English exiles were greatly embroiled among themselves the controversy between Smyth and the other Brownists was carried on with great warmth, insomuch, that Amsterdam proved too hot for the gentle spirit of Robinson, who, after a year's residence there, removed with his congregation to Leyden.§ Robinson set out upon the most rigid principles of Brownism; but after he had seen more of the world, and conversed with learned men, particularly Dr. Ames, lie became more moderate, and struck out a middle way between the Brownists and Presbyterians. Though he always maintained the lawfulness and necessity of separating from the Reformed Churches where he resided, yet he was far from denying them to be true Churches. He even admitted their members to occasional communion, and allowed his own people to join with the Dutch churches in prayer and hearing the word, though not in the sacraments and discipline. This procured him the character of a Semi-Separatist. He maintained that every church or society of Christians, had complete power within itself to choose its own officers, to administer all gospel-ordinances, and to exercise all acts of authority and discipline over its members; conse quently that it was independent upon all classes, syp-ds, convocations and councils. He allowed, indeed, the expediency of these grave assemblies for reconciling ferences among churches, and giving them friendly ace; but not for the exercise of any authority without • Life of Ainsworth, ubi supra. I Neal, ubi supra. Aree consent of Neal's Purit |