and pious sayings and observations, and breathe throughout a lovely spirit.*

The title of Mr. Robinson's last work reads thus: "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." +

There is one advantage of these interminable title-pages: they answer as prefaces and introductions to the works to which they are appended. Accordingly, we may learn from the one before us, that this "Treatise" was a posthumous publication.

The "Letter" was addressed to Mr. Jacob's Church in London, the history of which has not yet been reviewed. This "Letter" bears date "5th April, 1624;" and the "Treatise" was probably written some time during the same year. The great object of the Treatise is to show that, in cases of necessity, the Separatists might lawfully hear the ministers of the church of England. The character and spirit of the work may be judged of, by the introductory and closing paragraphs.

Robinson's Works, 1. 1-259.

↑ Ib. 111. 336-378.

Robinson opens his Treatise with lamentation, accounting it a cross that he is in any particular compelled to dissent from his Christian countrymen; but confessing that he holds it a benefit and matter of rejoicing, when he can, in any thing, with good conscience, unite with them in matter, if not in manner; or, where it may be, in both. In " testimony of mine affection this way," he writes, "I have penned this Discourse, tending to prove The hearing of the word of God, preached by the ministers of the church of England, able to open and apply the doctrines of faith by that church professed, both lawful, and, in cases, necessary, for all of all sects or sorts of Christians, having opportunity and occasion of so doing; though sequestering themselves from all communion with the hierarchial order there established." He then proceeds, after some preliminary matter, to the following statement, and to answer objections to the doctrine advanced: "Now, for preaching by some, and hearing by others, which two always go together, they may be, and oft are, performed without any religious and spiritual communion at all passing between the persons preaching and hearing." Works, III. 362. "Hearing simply, is not appointed of God to be a mark and note either of union in the same faith or order amongst all that hear; or, of difference of Christians from no Christians; or of members from no members of the church; as the sacraments are notes of both, in the participants: the hearing of the word of God is not

so enclosed by any hedge or ditch, divine or human, made about it; but lies in common for all, for the good of all." Ib. 363.

Sixteen objections are then stated and answered; and he concludes in the following catholic and Christian language: "For myself, thus I believe with my heart before God; and profess with my tongue, and have, before the world; that I have one and the same faith, hope, spirit, baptism, and Lord, which I had in the church of England, and none other. That I esteem so many in that church, of what state or order soever, as are truly partakers of that faith as I account many thousands to be for my Christian brethren; and myself a fellow-member with them, of that mystical body of Christ scattered far and wide throughout the world. That I have always, in spirit and affection, all Christian fellowship and communion with them; and am most ready, in all outward actions and exercises of religion, lawful and lawfully done, to express the same. And withal, that I am persuaded the hearing of the word of God there preached, in the manner and upon the grounds formerly mentioned, is both lawful and, upon just occasion, necessary for me, and all true Christians, withdrawing from that hierarchial order of church-government and ministry, and the appurtenances thereof; and uniting in the order and ordinances instituted by Christ, the only King and Lord of his church, and by all his disciples to be observed. And, lastly, that I cannot communicate with, or submit unto

the said church-order and ordinances there established, either in state or act, without being condemned of my own heart; and, therein, provoking God, who is greater than my heart, to condemn me much more. And, for my failings which may easily be too many one way or other of ignorance herein, and so for all my other sins, I most humbly crave pardon, first and most, at the hands of God; and so of all men whom therein I offend, or have offended, any manner of way; even as they desire and look that God should pardon their offences.". Ib. 377.

All the published works of Mr. Robinson, of any importance, have now been noticed. And he who reflects on the peculiar circumstances, and the many and urgent pastoral and other duties which must have pressed on their author when composing them, must agree with the general verdict of his times that John Robinson was a most remarkable mana man of extraordinary talents, and learning, and acquisitions, and industry, and temper to have written so much and so well, amidst so many inconveniences, and discouragements, and disturbing influences. He was a most extraordinary man. The very enemies of the cause for which he spent his life confess him to have been "a man of excellent parts, and the most learned, polished, and modest spirit as ever separated from the church of England."

*Baylie.

I have been thus particular in the account of Mr. Robinson, because he is the reputed father of the modern Independents or Congregationalists. Though he never claimed this honor himself, and probably would never have allowed any one to ascribe it to him; and though, so far as the principles of our denomination are concerned, Mr. Robinson was by no means the first discoverer -yet, he doubtless did more to perfect the system of Congregationalism in detail, and to recommend it to the Christian world, than any man since apostolic times. It now exists substantially as John Robinson left it.

It is a prevalent opinion, that Mr. Robinson's views of church order and discipline underwent very important changes while he was in Holland. Baylie, that bitter enemy of the Brownists and Independents, represents, that by Robinson's intercourse with Dr. Ames and Rev. Mr. Parker in Holland, such changes were wrought in his views "that he ruined the rigid Separation, allowing the lawfulness of communicating with the church of England in the word and prayer, though not in the sacraments and discipline." Mr. Robinson

* Dissuasive, p. 17. Mr. Parker and Dr. Ames and Henry Jacob passed some time at Leyden, about 1610, among Mr. Robinson's people; and were, no doubt, familiar with him. Governor Bradford, in his Dialogue, says: We, some of us, knew Mr. Parker, Dr. Ames, and Mr. Jacob, in Holland, when they sojourned for a time in Leyden; and all three boarded together, and had their victuals dressed by some of our acquaintance, and then they lived