to command the attention of his audience; and, always speaking extempore, he could vary his style and address, according to his hearers, in a manner that was truly wonderful. His writings discover equal powers of imagination, and of judgment. His Sermons, preached in the villages near Cambridge,† are remarkable for their plainness and propriety. But at the time that they were composed he had not acquired all the sentiments that he had, before he died. What most of all distinguished Mr. Robinson was his earnest love of truth, and his laborious search after it. Educated in Calvinistic principles, he was the greatest part of his life very zealous in the propagation of them. I myself remember hearing him many years ago explaining the Calvinistic doctrine of justification, to a crowded and very attentive audience in London.‡ Mr. Lindsey's resignation of his living in the Church of England, and his writings in defence of Unitarianism, exciting a good deal of attention, Mr. Robinson published a book entitled a Plea for the Divinity of Christ,§ one of the most plausible of the treatises on that side of the question, and the only one that Mr. Lindsey thought proper to reply to. For this work Mr. Robinson was very much caressed by the friends of the Established Church; and on this account, I believe it was, that he had. the offer of considerable preferment in the Church of England, which, however, with great magnanimity, he rejected. ¶

* As I have frequently witnessed; especially in 1782, at the Lectures he delivered on his monthly visits to London. See Dyer's Mem. pp. 215-220; Brief Mem. pp. c. ci.

"Sixteen Discourses on several Texts of Scripture," 1786. See Dyer's Mem. pp. 264-269. Brief Mem. pp. xc.-xcvi. "Since his death there have been published four large impressions; with an additional Sermon prepared by him for the press, entitled, No man may punish Christ's enemies but himself; and which, for the grandeur of its sentiments, and the commanding energy of its language, may rank amongst his noblest compositions." Ibid. pp. xcvi. xcvii.

+ Probably at Maze Pond, Southwark, where he preached "from Rom. iii. 24. Amongst his auditors were the late Mr. Hugh Farmer and Dr. Priestley.” Brief Mem. p. cxxxi.

§ "In a Pastoral Letter addressed to a congregation of Protestant Dissenters at Cambridge," 1776. See Dyer's Mem. pp. 106-120; Brief Mem. pp. lx.-lxiv. Mem. of Lindsey, pp. 179–189.

For Robinson's letters interchanged with Lindsey and Jebb on his sending each a copy of the Plea, see Dyer's Mem. pp. 116-119; Robinson's Misc. Works, IV. pp. 219-222.

ག་ "Dr. Hinchcliffe, Bishop of Peterborough, Dr. Hallifax, afterwards Bishop of Gloucester, Dr. Goddard, Master of Clare Hall, Dr. Ogden, Woodwardian Professor, Dr. Cooke, Provost of King's College, Dr. Beden, now [1796] Bishop of Gloucester, at that time public orator, Dr. Tucker, Dean of Gloucester, and many others, courted his acquaintance.-Handsome proposals were readily made him, but were modestly, though firmly, rejected. On Dr. Ogden's addressing him, 'Do the Dissenters know the worth of the man?' Robinson replied; 'The man knows the worth of the Dissenters.' Dyer's Mem. pp. 198, 109.

Notwithstanding his long attachment to the doctrine of the Trinity; yet continuing to read and think on the subject, he came at length to change his opinion, and before he died. he was one of the most zealous Unitarians. The subject of the Divine Unity was generally uppermost in his mind, and he urged it not only in season, but as you would observe, even out of season. Such, also, was his power of persuasion, such the excellence of his character, and the just esteem in which he was held, that, in time, his congregation came almost universally to embrace his opinions, as I was myself informed about a year ago, by one of them, who had himself been a Trinitarian, but who was then an Unitarian.†

Mr. Robinson has long been distinguished as a writer; and his zeal as a Dissenter soon brought upon him the peculiar indignation of the friends of the Establishment. Upon every occasion of any thing being brought before parliament in favour of the Dissenters, his Plan of Lectures on the Principles of Nonconformity (which I would take this opportunity of

I have the happiness to think that this important change in Mr. Robinson's sentiments was, in some measure, occasioned by my own writings. For in the only letter that I ever received from him (which was in answer to one that I was desired to write, in order to invite him to preach our charity sermon) he says what, without mentioning his name, I have already quoted in the Preface to my Letters to Mr. Burn: "I am indebted to you for the little I know of rational, defensible Christianity. But for your friendly aid I fear I should have gone from enthusiasm to Deism; but a faith founded upon evidence rests on a rock." (P.) See supra, p. 406, Note.

In a letter to Mr. Marsom, dated May 7, 1788, Robinson says, "As to personality in God, a Trinity of persons, I think it the most absurd of all absurdities; and, in my opinion, a man who hath brought himself to believe the popular doctrine of the Trinity, hath done all his work; for after that, there can be nothing hard, nothing inevident, the more unintelligible, the more credible; and as this serves the purpose of implicit faith in pretended guides, priests will always try to keep it in credit. The Bible reads easy, if we consider God one; Jesus, the Son of God; and the Holy Ghost, the influence of God." Misc. Works, IV. p. 454.

+ Though there is no doubt of Mr. Robinson having been an Unitarian, and of the greater (and especially the younger) part of his congregation having become so, during his ministry, it was not the consequence of his preaching the Unitarian doctrine openly, but in an incidental, but such as proved to be the most effectual, manner. What is said of his sentiments and conduct in this discourse was suggested chiefly by what was seen of him at Birmingham. (P.) Advertisement.

"It is however certain," as Mr. Belsham remarks, "that Dr. Priestley must have been misinformed with respect to the state of Mr. Robinson's congregation; for though many of them had become decided Unitarians, many, and perhaps the majority, thought differently." Mem. of Lindsey, p. 194. This sufficiently appears in their choice of Robinson's successor, a gentleman, whose conversation I enjoyed, several years ago, often enough to be assured, that he was a zealous asserter of the opinion of Christ's deity, though not then, I apprehend, a Trinitarian. See Brief Mem. p. cxlvi.

On this subject Mr. Belsham has remarked most correctly, that " this mixture of jarring and inconsistent opinions in a religious society is always to be expected where the eloquence of the speaker, and not the truth of principles, isthe bond of union." Mem, of Lindsey, p. 194.

"For the Instruction of Catechumens," (1778,) in XII Lectures. "I. The Doctrine of Free Inquiry stated, explained, and vindicated. II. The History of VOL. XV. 2 E

recommending to you) has never failed to be produced by our enemies, as an evidence of our hostile intentions with respect to the Established Church. But it is no proof of the excellence of that establishment, that so acute an observer as Mr. Robinson, and who, I believe, had himself been a member of it, should come to think so ill of it. Severe as his censures are, I have no doubt of their being perfectly just; and in matters of religion, there is certainly no room for complaisance. Let every thing of this nature be most rigorously examined, and let it stand or fall by its own merit.

I would particularly recommend to your imitation Mr. Robinson's exemplary conduct in the education that he gave to his numerous family, not only in religion, but in all branches of useful knowledge; by no means neglecting his daughters. To their understandings his good sense taught the Reformation. [See Vol. V. p. 436, Note.] III. A general View of Queen Elizabeth's Church. IV. The History of Puritanism during the Reign of Janies 1. V. The Constitution, Officers, Worship and Ceremonies of the Episcopal Church. VI. History of the Times of Charles I. VII. The Terms of Communion, Nomination of Officers, and Discipline of the Episcopal Church. VIII. The State of Religion during the Civil Wars and the Protectorate. IX. A View of Presbyterian Church Government. X. State of Religion from the Restoration to the Revolution. XI. A View of Modern Nonconformity XII. From the Revolution to the Accession of George III." Plan, Ed. 5, 1781. See Dyer's Mem. pp. 154-163.

* During the last debate on the proposed repeal of the Test Act, March 2, 1790, I remember hearing, and, I think, Dr. Priestley also heard, Mr. Burke alarm the House of Commons not only by referring to Robinson's Political Catechism, but by reading the following document, which I now quote as annexed to the 5th edition of the Lectures:

"Eastern Association.

"Harlow, Essex, June 18th, 1778. "This Syllabus, entitled, A Plan of Lectures on the Principles of Nonconfor mity, drawn up by our brother Robinson, has been read and approved by us at this Association, and we hereby recommend it to our sister churches.

66

Signed, by order of all, by

"MORGAN JONES, Moderator." "That corrupt, narrow minded, bigotted, inflammatory, but eloquent statesman and pensioner, took this opportunity of misrepresenting the Plan, calumniating the author, and also of reviling the whole body of Dissenters, on account of the approbation of a small association of Baptist Ministers, which he ignorantly and pompously termed the Harlow Synod. His attacks were, with great justice and spirit, repelled by that uniform and warm friend to unbounded religious toleration, Charles James Fox. In the House of Lords the work was respectfully mentioned by the Marquis of Landsdowne. The book became much admired, and much abused." Brief Mem. p. Ixix. See Dyer's Mem. pp. 155, 162. "The rever

+Of Dr. Sturges's attempt to repel these censures, Robinson says, end Prebendary of Winchester, who thought fit to animadvert on this book in a series of letters addressed to his Lord Bishop of London, acknowledges the want of some revision and reformation, and in this he speaks the language of all considerate members of his community: but the subjects to be revised are the Articles, and the Liturgy, not the point, the great point, religious liberty, on which all the controversy turns. We object against a constitution, and we are answered by encomiums on the officers who administer it; a dignified clergyman could not say less, and a prudent bishop would not wish for more.' Pref. Ed. 5, p. xxii.

See Dyer's Mem. pp. 185, 186; Brief Mem. pp. cxv.-cxvii.

him to give the same cultivation as to those of his sons, that is, the highest of which they were capable. Getting over a vulgar and debasing prejudice, (that women, being designed for domestic cares, should be taught nothing beyond them,) and finding his daughters capable of it, he himself taught them the learned and the modern languages, and he got them instructed by others in mathematics and philosophy. Certainly, the minds of women are capable of the same improvement, and the same furniture, as those of men; and it is of importance that, when they have leisure, they should have the same resource in reading, and the same power of instructing the world by writing, that men have; and that, if they be mothers, they be capable of assisting in the instruction of their children; to which they have generally more opportunity to attend than the fathers.

In all labours proper for his station, and for the public, Mr. Robinson was most abundant. In this let us imitate him. Whatever our respective callings may be, let us, like him, faithfully and assidiously discharge the duties of them. Our Master is now absent, but he will in due time make his appearance. May we so conduct ourselves, as not to be ashamed before him at his coming. Warned, more especially, by the suddenness of the death of Mr. Robinson, and that of many others of which we are continually hearing, let us see that we be always ready; since at such an hour as we think not, the Son of Man may come.

* Of his daughter Julia, who died in 1787, after having well improved these advantages, he thus affectionately writes to Dr. Toulmin: "Three years the loveliest of all girls, the pride and the beauty of my family, was declining. In October she fell asleep, saying, as she reclined her head, Lord, into thy hunds I commend my spirit. Seventeen years of age, five feet ten inches high, straight as a palm-tree, a fund of wit, an innocence of manners, and a piety and virtue regulated by wise and just sentiments of the great Supreme, all, all are fled. My dear Sir, say nothing to me; I try to acquiesce. I comfort my wife, and the rest of my family, and in collecting for them soothe myself; but this hath been a great wound. I have done; I am a parent; forgive me." Misc. Works, IV. pp. 251, 252.

+ To recommend just notions of civil government, he published, in 1782, that Political Catechism which was honoured by the public censure of Burke. (See the foregoing page, Note *.) To serve the cause of justice and humanity, he prepared the petition, from Cambridge, against the Slave Trade; one of the earliest presented to the House of Commons; and in 1788, he preached and published a Sermon, entitled "Slavery inconsistent with the Spirit of Christianity," from Luke iv. 18. The preacher happily remarks, that " a proclamation of liberty to captives meets the wishes of both sufferers and spectators, and grates only on the ears of a tyrant who makes slaves, and masters who hold them in servitude."

Robinson could not be indifferent to the repeal of the Test and Corporation Acts. In 1788, he published a Sermon on Sacramental Tests, preached at Cambridge before the Deputies of the Dissenting congregations in that county. On this occasion, the injustice of civil restraints, on the ground of religious belief, was exposed with the preacher's usual ability. See Dyer's Mem. pp. 195, 224–231; Brief Mem. pp. lxxxv.➡lxxxviii; Misc. Works IV. pp. 60—130.

420

The proper Objects of Education in the present State of the World

REPRESENTED IN

A DISCOURSE,

DELIVERED ON

Wednesday, April 27, 1791.*

АТ ТНВ

MEETING-HOUSE IN THE OLD-JEWRY, LONDON;

TO THE

Supporters

OF THE

NEW COLLEGE AT HACKNEY.†

THE SECOND EDITION.

[London, 1791.]

MATT. ix. 37, 38:

Then said he unto his disciples, The harvest truly is plenteous, but the labourers are few. Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

THOUGH We cannot entertain a doubt of the completeness of the general plan of Providence, and of the existence of a train of causes and effects fully adequate to the execution of every great and good purpose comprised in it, yet, judging, as we must do, by appearances, the field of usefulness of all kinds is much too extensive for the few who labour in it. And since the instruments of Divine Providence in every thing respecting men, are men, this circumstance should operate as a spur to our industry and zeal, to supply the defect. It is a kind of call from above, to leave our sauntering in the market-places, and come into the vineyard, where labour is both wanted, and is sure to find its reward.

In science, in arts, in government, in morals, and in religion, we all see the most lamentable deficiencies, and mankind great sufferers in consequence of them, and yet but

* "The last Annual Sermon." Vol. I. Memoirs, 193. See ibid. 201. † For the origin, in 1786, and the failure of this Institution, see Mem. of Lindsey, pp. 281-284.