But shrewd and deep as the discernment of the world is, we have already shewn, that its censures are frequently so ill-adjusted and self-contradictory, as to fall and crumble to dust by their own weakness. When, for example, the religious man is called an enthusiast and a hypocrite, are not these characters, in the very nature of things, strongly opposed to each other? Those who have any acquaintance with the powers of human nature, and the springs of human action, have ever thought, that a system of deceit and artfully contrived villany, must be speedily detected and overthrown, if it be combined with a zeal which is neither tempered by suavity, nor timed by prudence. Who can repress a smile, when told, that the same person that is represented as nearly void of reason and common sense, is also full of profound projects and subtle impenetrable designs? at once an object of contempt and of terror? But many are ready to swallow and digest the strongest paradoxes, and to vent the grossest incongruities, if they can only asperse, slander, and revile the faith ful people of God. "Marvel not if the world hate you; ye know that it hated me before it hated you." Such was the warning of Jesus, and it should never be forgotten by his true disciples in every age and every country. He who is not willing to go forth without the camp, bearing the reproach of Christ; he who is not prepared to pursue his course through evil report, as well as good report, is as yet untrained and unfit for the Christian warfare and the heavenly race. AMICUS B. THE PASTOR'S RETROSPECT. No. XI. (To the Editors.) The following Narrative being an unvarnished relation of facts, and the arguments those which were spontaneously produced by the occasion, I beg leave to introduce them to the notice of your readers, in that series of Papers to which you have regularly assigned a niche in your useful publication. For the entire authenticity of the following statement, you will permit me to make myself accountable, both to that it will be made useful, you and your numerous readers. Trusting I remain, your's, &c. EAGLET. THE EAST INDIA CAPTAIN. PROVIDENCE is a machine of a complicated nature, and some of its wheels so minute as to escape human observation; yet often, even the smallest impulse given to it by the Divine hand, produces effects admirable and of the highest importance. This observation is excited by the following occurrence: A Dissenting Minister, in a country town, was led by a trifling circumstance of a worldly nature, in the beginning of the present year, to call on a family belonging to the National Church; his attention was particularly directed to a young man (a reputed infidel), who had lately commanded a trading vessel in the East Indies, whose squalid countenance and emaciated frame gave indications, too plain, that his earthly career was fast approaching its termination. Having made some inquiries relative to his health, sympathizing with him in his afflictions, and dropping a few reflections on the vanity of all sublunary enjoyments, and the certainty of death, he was taking his leave, when the young man said, in a very expressive manner, "I often see you pass by my window; I should feel obliged if you would sometimes call on me which, of course, the Minister readily promised to do. The request being altogether unexpected, the Minister was led to hope, rather than believe, that his mind was the subject of some serious impressions; accordingly he called the next day, and found him surrounded with his gay companions, who were endeavouring to amuse him with the news in the public papers, and the occurrences of the neighbourhood: perceiving no probability of an opportunity of usefulness, he departed, saying he would see him sometime when he was less engaged. The next day he renewed his visit, and thinking it possible that circumstances might again occur to prevent conversation, he selected a few tracts, which he thought calculated to direct his attention to the Bible, and which, if nothing more could be done, he would have an opportunity of placing in his hand. However, when the Minister entered the room, he found no person with him but a sister; when the young man, bursting into tears, said, “I "I was sorry that our communication was prevented yesterday, by conversation in which I do not feel the smallest interest, and indeed is now become irksome and disagreeable; it is with you I want to speak, and to inform you of the state of my mind. Unhappily," said he, "early in life my mind became sceptical, and I imbibed the principles of infidelity; not that I ever found scepticism to be a source of happiness (though I have heard others say they have), but now it affords me no cheering ray, no animating hope, but is productive of the most abject wretchedness and misery; and no man can describe the pangs and horrors of my soul; but yet" added he, with a striking emphasis, "this is my peculiarly melancholy case, I cannot believe the Bible: the devil, or I know not what, employs all those weapons, which I once used against Christianity, to wound and torment my mind. Oh! what can I do?" The Minister requested him to state some of his strongest objections to what he considered the volume of inspiration, and then he would endeavour to reply. It would, perhaps, be to little purpose to relate the particulars of a long conversation, as his objections were those common to all in fidels, and the answers such as may be found in every defence of Christianity, only that the Minister soon discovered that the young man was possessed of a vigorous mind, a discriminating judgment, and a brilliant imagination; and the readiness with which he quoted from the Scriptures, gave an idea that he had read the Bible with attention; but this idea afterwards was found not to be correct, as he soon confessed that most of what he knew of the Bible was from those quotations which infidels had selected for purposes of obloquy and defamation. It being perceived that a protracted discussion was too much for a frame so feeble, the Minister, after having furnished the young man with a few tracts, and Bishop Burnett's Life of Rochester, which he promised to read with attention, left him. From this period he refused to see his late associates, and devoted his time, as his strength would permit, to reading, meditation, and prayer. The Minister having now, at all times, a free access to him, his visits were frequent; but being unwilling to intrude too much on your pages, only some prominent circumstances of the subsequent conversations will be related. The first subject was naturally the evidences and certainty of the Divine inspiration of the holy Scriptures which led to consider the striking agreement there was between prophecy and fact, in a variety of well known and attested instances, to which the young man listened with earnest attention and astonishment, acknowledging "that all was striking, but that to him it was a view of the subject entirely new." But it was the harmony that subsisted between the Old Testament and the New which. appeared to make the greatest impression on his mind, especially the fulfilment of the prophecies in the life, sufferings, and death of the Son of God. "How interest ing," says he, "is the subject, and yet how strange that hitherto it had escaped my observation. I am almost constrained to say, that it bears full conviction to my mind of the inspiration of the Scriptures." Having intimated that if the reality of the miracles of Christ could be proved, it would tend much to the removing of some doubts he entertained respecting the divinity of the Saviour's mission; "but," added he, "they are only recorded by the Evangelists, who were the professed friends of Christ, and therefore personally interested, and probably combined, in order to delude and deceive." The Minister replied, that the reality of the miracles was admitted even by the first writers against Christianity, and was about to produce some instances, when, with a solemnity and a pathos inexpressible, he exclaimed, "Profane, or even ecclesiastical history, will not do for a dying man; I want much more than this." The Minister then directed his attention to the miracles themselves, on the man that was born blind and received his sight, and then put the question, "Were the friends of Christ the only persons that attested the truth of this miracle?" He replied, that "this was to him a novel way of reasoning; but he thought it was fair, and it must be conceded that others bore witness to the fact beside the friends of Christ." The miracle of the loaves and fishes was also noticed; and he was then asked, “whether the thousands that were fed were all of them the friends of Christ?" "No," said he, "it is evident that most of them were his enemies." The instance of Lazarus was next adduced, as raised from the dead; and it was added, that the enemies of Christ were so fully convinced of the reality of the miracle, that they sought to put Lazarus to death, because, for his sake, many believed on him. "This," said he, "is conviction, this is satisfactory to my mind, this is evidence from the mouth of an enemy." The resurrection of Christ then came under discussion: as he had said, "could he be fully per 66 suaded of the truth of Christ rising from the dead, a full conviction of the divinity of his mission must be the consequence," but here again, he added, "I must advert to a remark I have already made, that it is necessary it be proved by the testimony of an enemy." The Minister then requested to know his opinion on the general feeling of the public mind at Jerusalem, at the period of the crucifixion? Evidently" said he "hostile ; and there were but a few friends that he had in the metropolis of Judea." "How then" it was asked, “ came it to pass, that we soon find it recorded that many thousands believed firmly in Jesus Christ as the Messiah? Had there any thing new occurred, but the resurrection of Christ, that could have effected such a revolution in the mind of the Jews relative to Jesus as the Christ? and was not their embracing him as the Messiah, the strongest demonstration they could give of their entire belief in his resurrection from the dead?" “True," said he, we have here the testimony of an enemy, but I had never thought of this way of obtaining it." Saul of Tarsus, the obdurate enemy of Christ, and the cruel persecutor of his followers, was then produced, as affording a striking evidence of the truth of the resurrection of Christ; who, notwithstanding a prejudice that appeared inveterate, from evidence powerfully overwhelming, was constrained to say, "last of all he was seen of me also;" and so fully was he persuaded of the fact, (and Saul арpeared to be an honest man, whether we consider him as a Pharisee or a preacher of Christianity) that this became a prominent feature of his ministration, testifying every 66 where to the Jews, amidst the most goodness,exclaiming, “What hath furious persecutions, that Jesus, God wrought!" While witnessing whom they said was dead, was his deep humiliation, unaffected alive. "The arguments" said he, piety, earnest prayer, and his grow"are powerful, but I will think ing knowledge of Jesus Christ, them over again and again, and “O,” said he one day, "what do then you shall know the impres- I see? sions they have left on my mind." At the next interview, after some discussion on what he called "misgivings, rather than doubts," which he said "were produced by his former diabolical reasonings and principles," "for," says he, "I know not what epithet to use sufficiently strong to express my hatred," he professed his entire belief in the doctrine of Revelation, and his full persuasion of the divine commission of Jesus, as the Saviour of sinners; and added, "what could I do now without this Saviour, vile sinner as I am! Once I thought (though I knew there were some blemishes in my character), there were some excellencies; but now I see that all my life and all my actions have been continually under the influence of an evil heart and corrupt principles: some people tell me that they can derive consolation from the recollection of some traits of virtue and morality in their conduct; and others can be satisfied with the goodness of their hearts; but they are altogether unlike me; no moral excellence do I possess; my heart is all vile, and I can only say, God be merciful to me a sinner! If I am to be saved by the deeds of the law, or justified by my own works, I am certain of being lost for ever: but I think I perceive in the Gospel a plan of salvation suited to a sinner; and sometimes I hope that in this very way God can save me." Much more to this purpose was said, the purport of which must be obvious, and therefore need not be related. From this time he was visited by many serious friends, who all, with wonder and gratitude, acknowledged the Divine power and What do I feel? How changed every thing? Those things that were the objects of my dearest delight, are now my aversion; prayer, which, till now, I never loved and never practised, is my sweetest, my habitual employ; and that Jesus, whom I had despised, is the object of my supreme regard; yes, I must call upon him as long as I live." At another time, he enquired "What degree of faith was necessary to salvation?" and on being answered that salvation was annexed to a sincere faith, and that we read in the Scriptures of a little faith, even as a grain of mustard seed, as well as of a strong and a great faith“ Well,” said he, “ my deep concern about the matter, and even my doubts and fears, are evidences to me that I have some faith; but I want to see things as clear as the sun in the firmament; and to be as fully persuaded of my salvation as I am of my existence." In succeeding visits, his mind appeared in nearly the same frame, and, though not expressing a full assurance, yet manifesting a pleasing hope of a blissful immortality from the mercy of God, through the blood and righteousness of the great Redeemer. Circumstances now prevented the Minister from calling on him for about a week; but when he did call, he was told that he would never see him more; that he had appeared to be dying the last two days: that the convulsive agonies were so strong upon him, as to render him insensible to every surrounding object, and he spake to no one, and every moment was expected to be his last. All, therefore, the Minister could do, was to lift up his heart to God on his behalf, and withdraw: but he had not been long in his house, before a sister of the young man called to say that her mother had informed her brother that his friend the Minister had called: the name appeared to act on his feelings as an electric shock, and with eagerness he enquired" Why did he not come up and see me?" On being answered, that he appeared in so much bodily pain, they supposed him incapable of seeing any person he replied you know nothing about it; my bodily pains are not to be taken into consideration; but it is my soul that is full of trouble; I must see the Minister." Being informed that they would send for him, and there was no doubt he would soon be there, he rose from his bed, dressed him-self, and, on the Minister's arrival, was about to enter another room. On seeing the Minister, with horror in his countenance, he said, "O Sir, no human being can conceive what I have suffered the last three days; I am in torments, I am in torments! On being asked what was the matter, he said, in a tone of distractive agony, "I do not know that Jesus Christ is a divine being; and, if he be not, I am damned for ever; for none but a Divine Being can save my soul." A long conversation then took place on the subject; when his horror subsided, his countenance became composed, and hope was restored to his soul; and the next day the Minister was received with a pleasing smile, and with saying, "it is all right now; the fear of death is taken from me; I can trust Him with confidence; if it be his will, I am ready to depart to-day, but, if for his glory, I would remain longer in the body; but, knowing the deceitfulness of my heart, and the power of temptation, if it were left to my own choice, I think I would die now." From this time, he was enabled to place an unshaken confidence in the Saviour, and appeared to enjoy that peace which no man could take from him; with the tranquillity of his mind, there was a reaction of bodily strength, and for several weeks, he was able to take journies of some miles in the country; but a relapse speedily hurried his body to the tomb, and his soul, we trust, to the bosom of his God. During his last fit of illness, the Minister being himself confined by affliction, was not able to see him; but he had the satisfaction of being informed, by several pious persons who were with him, that to the last he continued hanging all his hopes on the Saviour, and died in peace; and, with one accord, they were constrained to say "Great God of wonders, all thy ways Are matchless, godlike, and divine; But the fair glories of thy grace More godlike, and unrivall'd shine. Who is a pard'ning God like thee, And who has grace so rich and free." PEDUM. THE CLAIM OF EDUCATED YOUTH ΤΟ INTELLIGENT RELIGIOUS INSTRUCTION. (To the Editors.) Gentlemen, HAVING been requested to contribute to your valuable miscellany, which I regard as a work fitted to promote, not the cause of Protestant nonconformity alone, but also through this medium to advance the grand interests of divine truth and human happiness in general, I forward to you the following remarks, which, should they be considered suitable for insertion, are very much at your service. In thinking of some topic as the foundation of a brief paper, one has presented itself which I deem. of importance, and which I could. wish to see pursued by some abler hand. It is the claim which the youth of the present day have on those who are in any way intrusted with their religious instruction, to form them, so far as it is in their power as instruments, to a piety of an intelligent and enlightened or |