water, fire's contrary, quencheth it, so do the spiritual means of grace, as prayer, meditation upon God's Word, and the like, quench, by degrees, the sparks of sin and fire of hell. The greatness of the sin is not always to be esteemed by the thing done; for, as much crookedness may be found in a small line, so may a great evil be committed in a small matter.a

"The sin against the Holy Ghost, which shall never be forgiven in this world, or in the world to come,b is not only committed by them who have sometimes professed the Gospel; but by others also, though never coming so far, but being convinced of the truth thereof, do maliciously hate, blaspheme, and persecute it; and therein, sin against the work of the Holy Ghost in their own hearts. And this, Christ insinuates against the Scribes and Pharisees, who yet never came to profess Christianity. The reason of the irremissableness of this sin is not any defect either in the mercy of God, or merits of Christ; as though the evil in it were greater than the good in them; but for that God hath set those bounds of his grace and mercy, that he will never vouchsafe faith and repentance to that person who once despiteth his Spirit in that its holy work. And considering how oft the Scriptures speak of this sin, not only for warning of persons in themselves, but also for direction touching others so sinning; it is to be feared that the same is more ordinary where the Gospel is preached than the most make account of; and, that many maliciously hating and persecuting -specially after some singular profession made and forsaken-true and conscionable Gospellers, would do the same by the Gospel itself, if they were not restrained by fear of men and shame of the times."e

Observ. LXII.-Of Death.-" By natural Death, divers men, how like soever they have been in their temporal state, become most unlike in their eternal; the wicked, miserable without hope; and the godly, happy without fear. And by the saine Death, both they and all other, in other things, altogether alike, how unlike soever they have been in them formerly. After Death, remains no natural or civil relation, as of father, son; husband, wife; or the like: all these are for this life only. The lifeless earth, unto which the body returns,' is altogether

a P. 462-465. The progress of Sin, as represented in the above paragraph, may be paralleled by another representation, called "The Ladder of Sin," in p. 19, of "A Treatise of the Great and General Day of Judgment. By Henry Greenwood, M. A. Lond. 1614." 16mo.-" The sin of Thought." he writes, "the sin conceived in the heart of man, is not only a sin, but it is the root and beginning of all sins whatsoever for it is not that which goeth into man that 'defileth him; but that which cometh out' of him; that is, that which proceedeth from the heart of man. Matt. xv. 11-The Devil first suggesteth; after suggestion cometh cogitation; after cogitation followeth affection; after affection followeth delectation; after delectation cometh consent. Now is the sin of Thought fully committed.-After consent followeth operation; after operation followeth custom; after custom followeth desperation; after desperation followeth defending of sins committed; after defending of sins committed followeth vaunting, boasting, and glorying in sin, which is next to damnation itself. Thus the heart is the fountain from whence springeth all sin whatsoever!" b Matt. xii. 32. c Matt. xxii. 31, 32.

d Luke xii. 10. Matt. xii. 31, 32. Mark iii. 28, 29. 1 John v. 16. Heb. vi. 6; x. 29. 2 Pet. ii. 1. Jude 4. * P. 467, 468. f Eccl. xii. 7.

uncapable of them: so is the soul, being a spiritual substance, whether in heaven or hell. With them in glory, after the end of the world, 'GOD shall be 'ALL IN ALL;'a and men shall be like the angels,b neither taking wives, nor giving in marriage, nor remaining married! Peter and Paul neither are nor shall be apostles there! Neither is the virgin Mary, Christ's mother, there! But they only remain those persons which sometimes, upon earth, had these states and relations upon them."

"C

CHAP. XXVI.

ROBINSON'S POSTHUMOUS TREATISE.

THE piece which presents itself next in order for attention is "A Treatise, 'Of the Lawfulness of Hearing of the Ministers in the Church of England' Penned by that Learned and Reverend Divine, Mr. John Robinson, late Pastor to the English Church of God in Leyden. Printed according to the Copy that was found in his Study after his decease; and now published for the common good. Together with a Letter; written by the same author, and approved by his Church: which followeth after this Treatise.-John vii. 24. Printed Anno 1634." 16mo. Pref. pp. xviii. Treat. pp. 77.

""The Printers" inform us, in their address "To the Christian Reader," that "the work was perfected and written by" Mr. Robinson's "own hand; and so found, after his death, which is nine years since, in his Study. Yet have we thought it good, all this while, to conceal it, in respect of that desire we had to the peace of that Church whereof the author of this treatise was, for so many years, a Pastor: in regard, we did perceive that some, though not many, were contrary minded to the author's judgment expressed in this treatise."

We interrupt the address of the Printers, at this place, designedly, because it will better illustrate the origin of Robinson's Manuscript; and be serviceable also, concerning the further particulars which will be presented from the address itself.

© P. 557, 558. Bishop Hall, in an Epistle to Sir Edmund Lucy,-Dec. iii. Ep. vi. ante 1608,-" Of the different degrees of Heavenly Glory; and our Mutual Knowledge of each other above;" tells his friend, "Comfort you therefore in this, You shall know and be known. But far be, from hence, all carnal and earthly thoughts; as if your affections should be, as below, doubled to your wife, or child. Nature hath no place in glory: here is no respect of blood; none of marriage. This grosser acquaintance and pleasure is for the paradise of Turks, not the heaven of Christians! Here is, as no marriage, save betwixt the Lamb and his Spouse, the Church; so no matrimonial affections. You shall rejoice in your glorified child; not as your child, but as glorified. In brief, let us so inquire of our company, that, above all things, we strive to be there ourselves, where we are sure, if we have not what we imagined, we shall have more than we could imagine!"

d"Robinsz." on the title-page itself.

"Here followeth a true Copy of a Letter, sent to London; written by the Author of the former Treatise, and read in public; and, by the whole consent of the Church, was sent to London, in answer to a Letter sent by the Church of London to the Church of Amsterdam and Leyden."

"To our Beloved in the Lord, the Church of Christ, in London; &c. It may seem strange unto you, Brethren,.. that we should have deferred, thus long, our answer unto your Letter; and as unseasonable, that after so long delay, we should now frame an answer. Our defence, iu the former case, is, partly, the other Church's keeping the same so long in their hands, before they sent it unto us; and partly, their contentions arising about it; of which, we both desired to see some issue, and hoped, withal, that by occasion thereof, we might come to communicate our counsels together; as we conceive, by yonr joint Letter, your desire to have been. But both in vain! For the latter, then, partly fearing, lest we should seem to neglect you; and, partly hoping, that some use might be made thereof for after times and occasions,- -we thought it better late than never to address this our answer; yet so, as you are, in the first place, to be intreated by the Pastor of the Church here, to take knowledge that he was not very willing to read publicly that your Letter, for two reasons. The one, a loathness that either strangers or brethren should take knowledge of that inordinate and lawless course held by such there, as both in regard of their years and learning, and especially of their place in the church, should have been an example unto the rest in wisdom, sobriety, and christian forbearance; specially in a case threatening division and dissipation... Secondly, For that he conceives it not orderly, that the Bodies of Churches should be sent to for counsel; but some chief persons. Power and authority is [sic] 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 seek the law at his mouth; for he is the messenger of the Lord of hosts.'"..

"You demand, First, whether you have done well in retaining her,' to wit,' the Maid about whom the difference was, she leaving [her] practice, according to her promise ?-Answer: We judge that therein you did well, yea, though she had continued her practice upon occasion, and without neglect of the church whereof she was a member: how much more, leaving it, as she did! Considering the action itself, the Hearing of the Word of God; the great provocation she had thereunto; the state of the other church, about which your next question is moved; and, with all these, that excommunication is the heaviest censure which the church can inflict for the most heinous offence most obstinately stood in; we deem it against that brotherly forbearance which the stronger owes to the weaker, so severely to censure a failing, so supposed, of that kind.

a P. 65.

b Amsterdam.

c Mal. ii. 7.

we

"To their assertion, That she was an idolater; having broken the second commandment; for that Mr. Jacob's people were judged 'idolaters' in their going to the Assemblies; and, therefore, from 1 Cor. v. 11, 'If any called a brother, -be an idolater, &c:' answer, That here are divers consequences and collections made, without rule of charity or ground of truth. To grant, as the truth is, that many things in the Assemblies are against the second commandment, which forbids nothing but idolatry expressly; and by consequence, whatsoever tends thereunto; and, withal, that Mr. Jacob's people did partake with divers of these evils: yet we deny it to agree either with Christianity, or civility in common course of speech, to challenge every such practice as the committing of idolatry, or such persons as idolaters!.. Indeed, he that is under the Law, and judgment thereof, doing the least evil against the first or second commandment, is an idolater; and against the sixth, a murderer; and so for the rest, in regard of God and the rigour of justice; whom yet, for men so to call and prosecute, were rash and rude at the least. But now, if the person can, in respect of other good things, by the Word of God and utmost extent of charity, be deemed to have any the least interest in the grace of the Gospel; to censure such a one as an idolater, thief, murderer, and the like, is against both charity and godliness!..

"Secondly: Whether Mr. Jacob's congregation be a true Church, or not? We have so judged; and the Elders of the Church at Amsterdam, and the Body of the church with them, as we conceive: and so do we judge still...

"Thirdly: Whether Mr. Staresmore and his wife are received and retained in our churches, by that covenant which they made with God in Mr. Jacob's church; or, whether they have renounced it as false, and made no other ?'-Answer: Their receiving here was only by the covenant made with God and the church there continued; and none otherwise, the persons having testimony and dismission from the church there; and so were, in the virtue of the same covenant, by us commended and conveyed to that other church in Amsterdam.

"Fourthly: To your fourth demand, about your carriage towards your Teacher, and other brethren renouncing communion with you,'— it is both unreasonable now to answer, and difficult for us who are ignorant of such circumstances and manners of carriage by them, as by which, offences are much aggravated, or extenuated.

"Fifthly: Whether their pretence of having the Truth, be sufficient to make them the church; and, to warrant their above-mentioned dealing? Answer: Neither the 'pretence' of having, nor the 'having' of the Truth indeed, makes the church, in the sense in hand: no more than the 'having' some other particular commendable virtue by some, makes them the church,' excluding them that want it. As Rev. ii. and iii. The visible and ministerial church, is the whole Body, and every member thereof: not some parts, Acts xx. 1 Cor. xiv. 23. Rom. xii. 1 Cor. xii; of which, some of these members have more 'comeliness,' and some less. The church is a state spiritual and political not personal error, therefore, or other sin, makes any cease

to be a member thereof. And if the greater number be members still, though in error; the smaller cannot be the Body. Besides, if some particular sin or error, make the greatest part not to be members; then, much more two or three particulars; which thereupon, the church might not censure for any error or other sin; to wit, if they were not members: lastly; this confirms that popish and presumptuous ground, that the church cannot err.'a

Sixthly: Whether Women have voices with the men, in the judgments of the churches?'-Answer: The apostle teacheth, plainly, the contrary, 1 Cor. xiv. 34. 1 Tim. ii. 12; and though he speak particularly of prophesying and teaching; yet lays he down a more general rule, forbidding all such speaking as in which authority is used that is usurped over the man,' which is done specially in judgments. And if a woman may not so much as move a question in the church for her instruction, how much less may she give a voice, or utter a reproof for censure?

"And this answer we return at the length, Brethren, to your Letter and demands; and therewith our loving salutations in the Lord... Your loving brethren, John Robinson, and Church with him.Leyden, 5 April, 1624."

We resume, now, the course of the "Printers' " address, which proceeds in these words,-" And this we judge to be a sufficient reason of our so long delaying of publishing this treatise to the world. Yet, to our grief, we have now, just cause to put this same on foot. .. We, who have observed Athaliah's spirit, in part, to be in some who have laboured to assume the power to themselves which is proper to the church, and so, Diotrephes like, would cast out whom they please, and retain whom they thought good; and,.. will labour to rend that church in pieces in which they have lived for many years together; and, that we may not seem to accuse them of any thing without just reason, we desire the Christian Reader, and themselves, to consider this that follows.

First; Their schism, or, as they call it, their leaving the church,' doth arise upon this occasion; to wit, That two, which were members of the same church with them, having, upon some occasion, heard some of the Ministers in England preach, and it coming to the knowledge of some of these who have now made this rent [of] the church, they would presently have these persons dealt withal as for sin; and if they did not repent, after dealing, they would have the church to proceed to excommunicate them ipso facto: which the church not willing to consent unto, these men could not be satisfied, but they would have their own wills done, or else they would rent from the church! Which proceeding of theirs, if it were approved of and followed, no church could long continue together in peace; for what these four or five men have done, that may any other man do; so that if any man do con

a "No faults disannul the being of a church, until contempt of God's Word be added thereunto, after due conviction. The faults and errors of a church may be severely reproved and convinced, according to the quality thereof; and yet the church not be condemned." H. Barrowe, Observations, p. 242. Quoted in Hall's Com. Apol. p. 37. b2 Kings xi. 1. c 3 John, 9.