own judgment-Paul, who proposed himself as an example to the church Paul, who was peculiarly the apostle of the Gentiles, and to whom we there fore naturally look for precedent in the treatment of Unbelievers-this very Paul has left the striking case of Ely mas, a case that in after ages was likely to be of frequent recurrence, unguarded by word or hint that his conduct on that memorable occasion was not to be imitated by future Christians. But the force of the preacher's argument cannot be limited to the punishment of Elymas: it is fearful to think of the lengths to which we may be carried, if once we admit the principle he contends for. If we are at liberty to reject the example of a person acting immediately under divine influence in one case, we may do the same in another, and our own partial view of the moral fitness of things will become the rule of our conduct. Another fatal result of this principle I would mention with reverence-it tends to raise a barrier between us and that perfect Example, on whom the Spirit was poured without measure, and to remove it from our imitation. All that I know of the character of Mr. Scott claims respect, and I believe nothing could be further from his intention than to misrepresent the facts or the doctrines contained in the New Testament; but I am inclined to think, that political or sectarian prejudice, or perhaps a mixture of both, has, in this instance, carried him further than scripture, when fairly interpreted, can warrant. I admire and esteem the candid and conciliating temper in which many passages of his Sermon appear to have been written, and therefore lament that his better judgment did not suppress the invidious remarks contained in pp. 26, 27. They are inconsistent with the excellent lesson deduced from them immediately afterwards. There is one consideration arising from the differences of opinion in the Christian Church, which merits the attention of all, and especially of those who profess themselves anxious to restore the faith of that church to its pristine purity.-When we reflect how very few were the points of faith insisted on by our Saviour and his apostles, and remember the busy inquisitive ness of the human mind, the power of association, the influence of parents and teachers, and the varieties of natural temperament, we shall perceive the absolute impossibility of these pristine, essential truths remaining unaltered. The rays of heavenly light must be separated in passing through the prism of human imperfection; let each mind then reflect the colour it is prepared to receive, remembering that the most dissimilar tints proceed from the same source, and melt into each other by imperceptible gradations. The Christianity of England, of France, of Holland, of Germany and of Russia, may, in various particulars, be opposite as the winds of heaven; but all these modes of faith profess to be built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone. May we not, therefore, rejoice in believing that these different systems will gradually approximate, like the sides of a pyramid, till at length they will be fitly framed together unto an holy temple in the Lord? That happy period may yet be far distant, but we know that, from the first promulgation of the Christian faith, In every nation, he that feareth God and worketh righteousness is accepted with him. There is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him; wherefore, let us comfort one another with these words. THE INQUIRER. Original Letter of the late Rev. Robert Robinson's; communicated by Mr. B. Flower. SIR, a Dalston, November 30, 1820. a letter written by the late RoHE following is the major part of BERT ROBINSON to an old acquaintance of mine, who has given me leave to send it to your Repository. The first part relates to some outlines of his History of Baptism, but which are now uninteresting. The remainder is, in my opinion, as interesting now, as it was at the time it was first written. It was intended more particularly for the use of Baptist societies: how far the remarks may be applicable to those of other denominations, I leave to the consideration of your readers. BENJ. FLOWER. Chesterton, Feb. 10, 1789. "The other part of your letter is extremely difficult to arrange. I have long seen and lamented the condition of our churches in regard to a supply of ministers, but how to remedy it- there's the rub! In the primitive churches, no doubt, the brethren who taught followed secular employments; and in the dark ages, I perceive, our pastors kept school, practised physic, agriculture, &c. In the present times, some of the most valuable of our ministers, though not the most noisy, pursue the same track; nor can I think of a greater man than he who teaches the gospel by word one day, and by example the other six. Men edify their neighbours, not by immuring themselves in cells, but by associating with other men, and by exemplifying the life of a Christian. "As to those we often call learned ministers, they are to me the most insipid of all companions; ignorant of what is of the most importance for them to know, and overflowing with the trifles and the gall of the schools. The precise learning of a Christian minister, is a critical knowledge of the New Testament; and this kind of literature fills the pulpit with dignity and edification; for a sound critic is the plainest speaker in the world. Now, it is my opinion, if this kind of literature were separated from Pagan learning, the attainment of it would not be so very difficult as is generally supposed, nor may this be confounded with the saucy science that makes a priest; but fashionable education for the ministry seems calculated for little else. It strikes me, that the difficulty of forming a plan for remedying our ills doth not lie in our incapacity, but in our obstinate attachment to irrational customs. Our plans are schemes of reformed Popery; but Popery is not reformable; and he who would enter into the kingdom of Jesus must be regenerated, not merely reformed. What is a modern Baptist Church but a Catholic Church reformed? Latin is proper for a Catholic boy, brought up to support the Latin Church, to be lieve Latin fathers, to regulate himself by numerous folios of Latin and canon law; but what is Latin to our poor churches? It is a Sabbath feather to nod in the pulpit, but it is of no use to the flock. Would we then discard Latin? By no means, on condition a youth have money, capacity, time, discretion, and 20 on. "The Popish corporation is a worldly establishment of human creeds; but what have we, who hold the perfection of scripture, to do with human creeds? Yet, so infatuated are some of us, we call them the gospel. A human creed is a human opinion of the gospel; and who that hath a tea-spoonful of brains, would leave the snow of Lebanon, for these polluted puddles? (Jer. xviii. 13, &c.) "In short, I think it is possible, suppose a youth have genuine piety, to train him up to be an able minister of the New Testament, without the pedantry of the schools, in no great time, and at no great expense. Suppose such a thing accomplished, are our churches prepared to receive such men? I doubt that. I question whether we have liberality of sentiment enough. A modest, sensible man, master of the New Testament, well acquainted with ecclesiastial history, and an ornament by his life to any party, is not the man to our taste. We want a sacred man, and this is a plain man like other men. We want an almost inspired man; but this man durst not talk so high: he knows no more than the Scriptures teach, and he never utters oracles as inspired men should do, and as apes of inspiration will do. We want a learned man. It takes off the shame of the cross to sit under one who can say Is the parish priest a quid nunc ? So am I.' But this man would preach nothing but English; and you might hear him eighteen months, as the Corinthians heard Paul, without knowing he had any pretensions to literature. We want a guardian of the creed, a defender of the faith, who fills us with prelibations of heaven, such as the glorified saints enjoy, by proving that all men who do not hold our opinions, must sink into everlasting damnation; but this man cares for nobody's opinion, quotes no human authorities, and does nothing but interpret scripture by itself, professing that he hath but one Master, and Christ is he! The "My good friend, forgive my rhapsody: I am a little out of temper. A few weeks ago a superannuated minister, a member of our church, addressed a petition to a Baptist Fund for a little relief. Instead of sending the old man money, they sent him a high Calvinistical creed to sign, the first article of which is stark nonsense" There are in the Unity of the Godhead, three divine persons." imposition of human opinions is tyranny any where, and such tyranny in Baptists is, to the last degree, preposterous. The barbarous Calvin is their guide; and on this ground he burut Servetus. I do not mind his vain babble about faith. The voice of his brother's blood crieth to me from the ground! This is defending the faith, which yet is not faith, but belief of human positions! I have written my whole mind to the fundees, for I detest such mockery. But I trouble you no further. "May every benediction be with you. I should be very happy to see you here. "I am, dear Sir, "Yours affectionately, "R. ROBINSON." The Character of Christian, in SIR, Bridport. AMONG the various productions in the English language of a fertile imagination, united with a piouslydisposed mind, none has been more generally read and admired than Bunyan's Pilgrim's Progress. Many persons distinguished for their taste and literary acquirements, have borne testimony to its ingenuity, and ranked its author for invention in the class of Homer and Shakspeare. Granger in his History of England, speaking of the writings of John Bunyan, says, "His master-piece is his Pilgrim's Progress, one of the most popular, and, I may add, one of the most ingenious books in the English language." Toulmin's Hist. of the Prot. Dissent. p. 340. He confines this encomium to the first part, to which also the following observations are to be limited. A person of an enlightened and sound judgment cannot fail of discerning many faults in it; he will not, however, be hereby prevented from perceiving its beauties, the ingenuity of the allegory, and the general consistency of language and conduct, which is preserved in the characters introduced. My attention has been lately directed to this book, by the perusal of Dunlop's interesting History of Fiction. His critique on this cele brated work, does not convey a very favourable idea of Christian, the hero or leading character of the piece. The charge brought against him is thus exhibited by Mr. Dunlop : "It was, perhaps, ill-judged in the author to represent Christian as having a wife and family, since whatever be the spiritual lesson intended to be conveyed by his leaving them, one cannot help being impressed with a certain notion of selfishness and hard-heartedness in the hero. 'Now he had not run far from his own house,' says the author, but his wife and children per ceiving it, began to cry after him to return; but the man put his fingers in his ears, and ran on crying life! life! eternal life! So he looked not behind him, but fled towards the middle of the plain.' This does not impress us with a very favourable idea of the disposition of the hero, and, in fact, with the exception of faith and perseverance, he is a mere negative character without one good quality to recommend him. There is little or no display of charity, beneficence, or even benevolence, during the whole course of his pilgrimage. The sentiments of Christian are narrow and illiberal, and his struggles and exertions wholly selfish."-Dunlop's History of Fiction, III. 66. On reading these remarks, in order to determine their propriety, I endeavoured to call to my recollection those scenes of his pilgrimage, which in younger life were very familiar to me, and also gave the book another perusal. The result is a thorough conviction that the character of Christian is placed, by this respectable critic, in a lower class than justice requires. The impression unfavourable to the natural affection and tender feelings of Christian, which Mr. Dunlop thinks his quotation tends to produce on the reader, would probably be prevented by perusing the previous account given of his exertions to save his wife and children from supposed impending destruction, and of the harsh and ungenerous treatment he received from them. He addressed them in the tenderest manner, and earnestly remonstrated with them on the urgent necessity of their seeking the means of safety. In vain, however, were all his intreaties. They considered him as seized "with some phrenzy distemper. Sometimes they would deride, sometimes they would chide, and sometimes they would quite neglect him." This gave occasion to the exercise of his forbearance and compassion. "Wherefore he began to retire himself to his chamber to pray for and pity them." Of this he gives a particular and affecting account in his conversation with Charity, in the stately, palace of Beautiful, which I think it proper to quote, as a favourable specimen of the author's mode of writing, and as throwing some light on the character of Christian. "Then said Charity to Christian, Have you a family? Are you a married man? "Chr. I have a wife and four small children. “Char. And why did not you bring them along with you? "Chr. Then Christian wept, and said, Oh! how willingly would I have done it! But they were all of them utterly averse to my going on pilgrimage. "Char. But you should have talked to them, and have endeavoured to shew them the danger of being left behind. "Chr. So I did; and told them also what God had shewn to me of the destruction of our city; but I seemed to them as one that mocked, and they be lieved me not. "Char. And did you pray to God, that he would bless your counsel to them? "Chr. Yes, and that with much affection; for you must think my wife and poor children were very dear unto me. “Char. But did you tell them of your own sorrow, and fear of destruction? For I suppose that destruction was visible enough to you. "Chr. Yes, over and over and over. They might also see my fears in my countenance, in my tears, and also in my trembling, under the apprehension of the judgment that did hang over our heads; but all was not sufficient to prevail with them to come with me. "Char. But what could they say for themselves, why they came not? "Chr. Why, my wife was afraid of losing this world, and my children were given to the foolish delights of youth; so what by one thing and what by another, they left me to wander in this manner alone." What was Christian to do? It would have been extreme folly, however great his attachment, to remain and perish with them. The resolution he adopted, and in which he persisted, by no means justly exposes him to Mr. Dunlop's charge of selfishness and hard-heartedness. As to there being "little or no display of charity, beneficence, or even benevolence," it should be remembered, that Christian was in humble life, and is presented by Mr. Bunyan as an example chiefly for those who are placed by providence in that condition. He possessed not the means of displaying that beneficence which consists in supplying the worldly necessities of the indigent. On various occasions, however, he urged others to seek for that happiness which he was pursuing. Surely there is some bene volence in this. When Obstinate and Pliable followed him with a view to bring him back, he said all he could to prevail on them to go with him, that they might escape the evils which threatened their native place, and become candidates for the glories of Mount Zion. On his journey he sees three men fast asleep with fetters upon their heels, Simple, Sloth and Presumption. Christian feels compassion for them, endeavours to awake them, and kindly offers to help them off with their irons. Yet our critic represents "his struggles and exertions to be wholly selfish." Christian and Faithful in Vanity Fair, In the persecutions which befel they are described as "patient, not rendering railing for railing, but, contrariwise, blessing, and giving good words for bad, and kindness for injuries done." Yet, "with the exception of faith and perseverance, Christian is a mere negative character without one good quality to recommend him." When he and his companion were invited by Demas to go a little out of the way to share in the productions of a silver mine, Hopeful being disposed Christian, who was aware of the danto make the trial, was prevented by ger of turning aside from the right path for worldly gain. Other instances of this Pilgrim's displaying virtues suitable to the name he bore, might be produced, but these are sufficient to shew the injustice of Mr. Dunlop's censure. The character of Christian, as designed by the author, is that of a man in common life, sincerely engaged in a course of Christian faith and holiness, which he generally pursues, with benevolent wishes that others would be persuaded to adopt the same means of providing for their peace and salvation. Subject, however, to the imperfections and infirmities of human nature, and not entirely free from the habits he had formerly contracted, he is represented as chargeable with occasional deviations, which bring him into great dangers and perplexing difficulties. These convince him of his want of watchfulness and caution, and induce him to retrace his steps to the right way, wherein he finally perseveres, till he has obtained the object of his ardent exertions. Should you, Mr. Editor, deem these observations on the character of Chris tian in the Pilgrim's Progress proper for your valuable Repository, they are much at your service. I propose to make a few remarks on that ingenious allegory for insertion, if you approve, in a subsequent Number, wherein also I shall suggest a plan, the adoption of which would, I think, render this popular, but in my view erroneous work, greatly subservient to the cause of rational piety, pure Christianity and moral practice. SIR, T. HOWE. IT appears to me that the train of argument pursued by L. J. J. on "Divine Influence," [XV. pp. 580585,] has very much the character of deistical reasoning, and has an inevitable tendency to promote scepticism with regard to the miraculous interferences of the Great Author of nature, and the visible display of agency, usually inscrutable, recorded by the historians of the Old and New Testaments. "There are indeed many good men," observes the writer, with the air of candid allowance for the weakness of inferior intellects, "who believe that the Supreme Being frequently interposes in human affairs, particularly in those of considerable importance; and this conviction very naturally leads them to supplicate for his interference on many occasions." If we deny the probability of such interposition of the Deity now, the probability is lessened that he ever interposed in former time; and as the God of the Christians would be placed precisely on the same footing with the God of the Deists, the question naturally occurs, Why, if the world be so governed now, it might not always have been so governed? And the shutting God out of the human universe, except in so far as the phenomena of the human mind are originally referred to him, is nothing more nor less than Deism. : Among these " many good men," I should be inclined to rank those who receive as truth what is stated to them in their Bibles for though it may be convenient for the writer's purpose to fix our attention exclusively on displays of miraculous agency or instances of preternatural illumination, the Bible contains something more; it contains an explicit revelation of God's ordinary dealings with mankind, and repeated clear declarations of the course of his providence. In the book of Job we find, xxxiii. 26-28, "He shall pray unto God, and he will be favourable unto him: he looketh upon men, and if any say, I have sinned," &c., "he will deliver his soul from going down into the pit:" and ver. 29, "Lo! all these things worketh God oftentimes with man." In Psalm cvii. 17-19, it is said, "Fools, because of their transgression, are afflicted. Their soul abhorreth all manner of meat.-Then they cry unto the Lord in their trouble, and he saveth them out of their dis tresses." In the same Psalm, Jehovah is represented as turning a fruitful land into barrenness, for the wickedness of them that dwell therein :" 'as "pouring contempt on princes," and setting the poor on high from affliction." In Psalm lxv. he is designated as "he that heareth prayer, unto whom all flesh should come" as "the confidence of all the ends of the earth :" as stilling not merely "the noise of the seas," but "the tumult of the people." It may be attempted to fritter away such texts, as conveying the ideas of men accustomed to visible instances of the interference of God, and impressed with visitations of temporal good or evil, under the miraculous theocracy or present earthly sovereignty of the Deity, exercised over his peculiar people: but this plea will not avail in a variety of passages, clearly general in their import, and embracing the methods of God's providence in his dea ings with the human race at large. Ir Isaiah xlv., the prophet says to Cyrus, in the name of Jehovah, "I girded thee, though thou hast not known me." Now the restoration of the Jews and the rebuilding of their temple by Cyrus, was not accompanied by any open or supernatural displays of miraculous power; but, like the destruction of that city by Titus, appeared to be in the course of natural events. We know that it was otherwise, because it is so revealed to us. The reasonable inference is, that in the general system of human affairs, whether relating to nations or individuals, though the "holy arm of the Lord" is no longer "made bare before the nations," it is not therefore idle and inoperative, but only veiled. The Bible is full, from the |