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"far as concerns the Socinians, I think it unan. "swerable: and though I do not agree with him "in every thing, yet I freely own his arguments "and authorities have made a considerable al"teration in my sentiments, and taken away every "shadow of a scruple with respect to conformity "to the church of England, so far as the divini"ty of Christ is acknowledged, exclusive of the jargon of Athanasius. If this creed had never appeared I verily think the Divinity of Christ "would never have been controverted." Το this account is added by the editor, my respected friend, the Rev. Francis Blackburne, son of the Archdeacon," This short tract [of the "Archdeacon's] was written in 1782. It appears "that in 1785, an Examination of Mr. Ro"binson's Plea was published by the Rev. T. Lindsey, and presented to Mr. Blackburne: we "have not, however, been able to discover, that "the Archdeacon's sentiments of Mr. Robinson's "work underwent any change, as he recommended "the serious perusal of it to some young clergymen a very few weeks before his death."*

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Excellent as is this tract, it gave offence to the rigid Trinitarians, those, who to use Mr. Robinson's language" inhabit the torid zone," for no other reason than that the author instead of pronouncing sentence of eternal damnation on all those who did not believe the doctrine he had de

✦ Blackburne's Works, 7 vols. 8vo. Vol. I. p. cxxxv. vi.

fended, expressed his hope of their salvation. Would to God that some of these censorious bigots exhibited in their own temper, life and conversation, such evidences of genuine christian piety as some of the men with whom they will hold no fellowship on earth, and whom they exclude from heaven: but the conduct of Athanasian Trinitarians it must be acknowledged, is in this respect consistent; it is the natural result of their reading in the public offices of devotion, a creed to all and every part of which they have in the most solemn manner given their unfeigned assent and consent: but what appears somewhat extraordinary is, that those wide extremes, bigotry and scepticism, should have united in attacking Mr. Robinson in the most valuable part of his character, his integrity; for most certain it is, that the unwarrantable and injudicious remarks of Mr. Dyer when criticising this performance, have given a colour to the injurious reports in circulation of Mr. Robinson's not sincerely believing the doctrine he was defending! The only evidence however which Mr. Dyer has brought forward to support this charge, is, that which as a friend, and biographer entrusted with confidential papers, he ought to have concealed, but which after all the assertions and insinuations made use of, do not bear on the merits of the question. We are informed as a proof of Mr. Robinson's embarrassed state of mind, and that "his aim in writing was rather to display his " agility than to secure a triumph," that "amongst

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"his papers is the second edition of the letter tỏ "Dr. Hallifax written by Mr. Blackhall, previous "to Mr. Robinson's publication; that this pamphlet contains marginal notes in Mr. Robinson's hand writing which afford numerous and indisputable testimonies to the wavering state of the "author's mind."* If, however, Mr. Dyer had no other testimonies to produce from these private marginal notes, than those he has selected, I may very safely assert, that Mr. Robinson might firmly believe in the Divinity of Christ as illustrated in the Plea, and yet have his doubts how far all the texts brought by another supporter of this doctrine, and who explained it differently, might be suitable for the purpose; yea, I will go farther, and declare (and for the truth of my opinion I appeal to every thinking man) that a book of controversy was scarcely ever written, in which those who might in the main, be of the opinion of the writer, approved of all his reasonings. That Mr. Robinson was perfectly sincere in the belief of what he published is plain from the work itself; his language in many parts is `not only firm but 'serious and solemn. It ought not to be lost sight of, that the author at the time of writing did not profess himself a Trinitarian in the popular sense of the word, and particularly objected to the whole of the creed of Athanasius. Had Mr. Robinson been swayed by the contemptible motive ascribed to

• Dyer's Memoirs. p. 110-114.

him of endeavouring to gain applause at the expence of sincerity, he might have had various opportunities of gaining additional applause. When the Plea was in the meridian of its popularity, I, who was at that time somewhat nearer the established faith in certain doctrinal points than at present, solicited the author to write a piece on a similar plan, respecting the personality and divinity of the Holy Spirit. His reply was at once expressive of the sincerity of his opinions, and the purity of his motives" How can a man "write upon a subject the truth of which he him"self has considerable doubts?"

The following year our author published-The History and the Mystery of Good Friday, a small pamphlet that has run through numerous large editions, and in which the evil, and the foolery of church holidays is with equal humour, learning and argument, unanswerably demonstrated. Displeasing as were the plain truths abounding in this tract to many of the clergy, some of them could not help expressing their admiration. The pamphlet together with the preface to the third volume of Saurin's sermons, occasioned some remarks written by Dr. Tucker, Dean of Glocester, entitled Queries relating to religious liberty, and church establishments, submitted to the candour of Robert Robinson, the learned and ingenious translator of Saurin's Sermons. To these queries, which were never published, was returned a private

answer.

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In 1778, Mr. Robinson published A Plan of Lectures on the Principles of Nonconformity for the instruction of Catechumens. As this little work ranks amongst the most popular of the writings of our author, and has been much misrepresented, it may not be unacceptable to the reader to have some account of its origin and progress.

At the annual meeting of the Baptist Eastern Association held at Hemel Hempstead, May 14, 15, 1776, Mr. Robinson was chosen Moderator, and was desired to draw up the circular letter. On the second day he informed the assembly"That from accurate accounts collected by the "Rev. Josiah Thompson, of London, and trans"mitted to him it appeared, that there were 1243 "congregations of protestant dissenters in Eng"land and Wales, of the presbyterian, indepen“dent, and baptist denomination; 444 of which were baptist: That on the whole, the baptist "cause was visibly increasing, although the cause "of nonconformity in general was supposed to "be declining." Mr. Robinson further stated, "That he feared the cause declined for want of being understood; and that while we were zea"lous in maintaining the doctrines and the mora

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lity of the gospel, we should also take pains to "inculcate the grounds, and sreaons of our dis"sent from the established hierarchy: he there"fore requested leave to lay before the assembly "the general outlines of a plan for the better informing of our people, especially our young

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