Imatges de pàgina
PDF
EPUB
[ocr errors][merged small][ocr errors][ocr errors][ocr errors][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small]

"Unitarianism is not only, no where in the New Testament predicted as a departure from the faith, no where mentioned as included in the apostacy which it was foretold would take place under the Christian name; it is also undeniable that the apostate church, in which the most prominent of the predictions referred to have been verified, has always been Trinitarian, and Unitariaus have never been allowed within its pale. -Trinitarianism has all along been the doctrine of that church which Protestants have denominated the mother of harlots, and of the apostate churches, her daugh ters, it is found in all their creeds, and is identical with the predicted apostacy. The marks of antichrist, as stated by the apostle, have ever been found associated with the other great and acknowledged corruptions of Christianity. It cannot be pretended that the name mystery, which stands foremost in the titles of the mother of harlots, and which is so strikingly appropriate to reputed orthodoxy, can in any way be applicable to

Unitarianism, which is as rational as it is scriptural, and as perfectly suitable to man as it is honourable to God, and to his Christ. If Trinitarianism exhibits the marks of antichrist mentioned in the apostolic writings, and be included in the grand apostacy foretold in the New Tes

tament, and Unitarianism bears none of those marks, and cannot be traced as either that apostacy, or any part of it, which is what I have aimed to shew, it cannot remain questionable which of the two systems is the true doctrine of Christ."-Pp. 22, 23.

The second tract is a sequel to the first. The author does not follow those that interpret the "Man of Sin" of his Holiness at Rome.

[ocr errors]

The titles

man of sin,' and 'son of perdition,'" (he says, p. 8,) "are not designed to characterize any particular man, or church, or class or description of men, but are forms of expression used to

personify the corrupt and destructive

system of false doctrine, bad princiand infatuation, religious domination, ples, superstitious practices, delusion prostration of the understanding, and mental and moral debasement, which has for ages borne the venerated name of Christianity, and which the spirit of prophecy anticipated as existing of the grand apostacy predicted by and prevailing during the continuance the Apostle Paul." He explains the hindrance to which the Apostle refers, in the way of the man of sin, as being not, according to the majority of commentators, Rome Pagan, but the apos tolic ministry, supported by miraculous powers.

The third tract is on a fruitful subject. The author treats it in the free He is spirit of a Nonconformist. careful to distinguish between priesthood and the Christian ministry.

"It does not appear that any precise form of church order, government and discipline was given by Jesus Christ; for we find no precise form laid down in the New Testament; but the great prin ciples which he taught, and the maxims he inculcated, are a sufficient foundation for Christians to build upon, and rule for them to proceed by, in all ages, if they be eareful to do every thing in his spirit, and never to depart from his precepts. The wants of mankind, and the edification of the church, rendered the ordinary Chris tian ministry essentially necessary at first, and its evident utility would lead to its continuance. So long as the wants of men render religions and moral instruc

Hon necessary; so long as the public ministration of the gospel is calculated for the good and salvation of the world, and to promote the comfort and spiritual edification of those who believe; and so long as the solemn worship of Almighty God, conducted in an acceptable manner, is felt by Christians to be an invaluable blessing, the Christian ministry must be necessary, and will be enconraged and supported by all serious, candid, pious and benevolent persons. On this ground, riz. its suitableness to the moral and spiritual wants of mankind, its tendency to promote the knowledge, virtue, piety and happiness of those who enjoy it, and the little probability of preserving, much less of promoting and diffusing pure and undefiled religion in the world without it, we may rest the weight of the question respecting the importance and value of the Christian ministry; without seeking for what we are not likely to find, the proof of its being an immediate divine institu. tion. It is enough that it naturally emanated from Christianity in its first best days, grew up under the patronage of the apostles, and, notwithstanding its gross corruption, perversion aud abuse, has done much towards enlightening and regenerating the world. While we set our faces against its abuses and corruptions, and protest against priests and priestcraft, let us cherish the Christian ministry wherever we find it existing in simplicity and purity."-Pp. 13, 14.

Mr. Wright denounces the ordination of ministers to be "priestcraft," if it be considered as giving them authority to teach or administer ordinances, or as conferring upon them any character or right which they had not previously acquired from the choice of the people; but he allows that a public service on the settlement of a minister may be useful, and is,

with proper guards, expedient. (Pp. 25, 26.)

He maintains that a minister may be learned in theology who has no pretensions to learning, as it is commonly reckoned: he allows, however, with good sense, the value of all learning, and the necessity of establishments for ministerial education. (Pp. 33— 35.)

He distinguishes between a scriptural and a political church. The former is an assembly of Christians, the latter an ecclesiastical corporation. (P.57.) The phrase, Church and State, he says. p. 62, is an absurdity; the creature before the Creator. Reputting the Church first is putting ferring to penal laws and statutes for the protection of the Church, he says,

"All such laws and statutes for the defence of religion may be regarded as the offensive weapons of priestcraft. They are not necessary to guard true religion; that is not to be defended by any such carnal weapons; but to guard the absurd notions, and superstitious practices, the usurpatious, honours, power and emoluments, of what is called the Christian priesthood. If things were called by their names, prosecutions for heresy and blasphemy would be called, prosecutions for securing to the priests the uninterrupted practice of their craft, and the advantage of their subserviency for political purposes.”—P..63.

Our readers will by this time have perceived, that the author of these tracts is learned in "the law of liberty," his study, of which has, in apostolic phrase, (1 Tim. iii. 13,)

purchased to himself a good degree, and great boldness in the faith which is in Christ Jesus."

OCCASIONAL NOTICES OF AMERICAN
PUBLICATIONS.

WE America are land but with the exception of these,

WE apprehend that the writings tianity,) have been reprinted in Eng

but little known among the English Unitarians; and we are desirous to contribute to their greater acquaintsance with each other. Some of the -smaller tracts published in New England, (among which we must rank, as of eminent utility and merit, Dr. Channing's Ordination Sermon for the Rev. JARED SPARKS, and his invaluable Discourse on the Evidences of Chris

We do not recollect that more have

been reprinted in England than the following: Dr. CHANNING's Ordination Sermon for the Rev. Jared Sparks, at BaltiC.'s Discourse on the Evidences of Chrismore, reprinted twice in Liverpool. Dr. tianity, reprinted twice in Bristol. _Dr. C.'s Ordination Sermon for the Rev. E. S. Gannett, lately reprinted in Liverpool. Professor WARE's Ordination Sermon for

we believe that little notice has been taken, on this side the Atlantic, of those publications which are producing gradual but powerful effects in the United States, by weakening the strong holds of orthodoxy, without, at the same time, incurring the risk of loosening the ties of Christian faith, or lessening the influence of gospel principles. There is a sobriety and solidity in their general style of composition, which does not quite suit the excitement of strong feeling, or that satiety which can relish nothing but the high-seasoned viands that have destroyed its taste for the simple fare of plain truth, or that hastily-glancing style of examination which the multiplicity of books, in the present day, tends to produce; but it seems likely to have peculiar efficacy in regions where the din of controversy is but little heard, and where the pomp and imposing influence of a wealthy and powerful establishment is unknown.

In reference to the effect of the first of the above-mentioned publications, we find the following statement in the Preface to the Christian Examiner for 1824 :*

"Many eminent individuals, in church and state, have adopted the sentiments

-his son, the Rev. William Ware, at New York, reprinted in Liverpool. Professor NORTON'S Thoughts on Religion; Hints to Unitarians; and Consolations of Unitarianism, particularly in the Hour of Death: all three reprinted at Liverpool from the Christian Disciple. And a tract by the Rev. HENRY WARE, (the son of Dr. Ware,) entitled Three important Questions answered, relative to the Christian Name, Character, and Hopes, just reprinted in Bristol. It is much to be wished that all the American Tracts republished in England should be printed in 12mo, for uniformity's sake, and with a regard to neatness and legibility; and that they should have a London Bookseller's name in the Imprint.

After the periodical publication called the Christian Disciple, which came out every two months at Boston, U. S., had been continued five years under that name, it was deemed expedient to begin a new series, which is entitled the Christian Examiner. The first number of this valuable periodical was published at the commencement of 1824. We believe Mr. Hunter has made arrangements to get a supply of it, and of some other works by the American Unitarians.

which we have maintained. Ministers professing them, have been settled in Maine, New Hampshire, Vermont, Connecticut, Pennsylvania, and South Ca

rolina;

and societies of Unitarian Chris

tians have been organized in the cities of New York. A more extensive and powBaltimore, Washington, Pittsburgh, and erful effect upon the religious public than has been known in any other instance in this country, (unless the preaching of Whitfield and his associates make an exception,) was produced by the sermon of Dr. Channing, at Baltimore, which contained rather a sketch, than a defence of Unitarian opinions. In many parts of our country, besides those which we have specified, there are considerable numbers, and in almost all parts, religious individuals, attached to this system from conviction and conscience. A spirit of religious inquiry is still more generally diffused; and besides those who have embraced our views, there are many who are subjecting them to a candid examination."

The writer of the Preface then proceeds,

"Nor has this progress of opinion been attended with any extraordinary excitement of uncharitable feelings. Doubtless, in common with all who have been in a minority in religion, we have occasionally had cause to regret that we were misjudged and misrepresented. But we think we look in vain for any other instance, in which so considerable a reformation of belief has been effected with so little mutual irritation. In comparison with those who in other times and countries have engaged in similar labours, we consider ourselves to have been signally privileged in regard to the amount of obloquy, which we have been called to endure, and the temptations to unchristian feeling which we have had to resist. And we have ceased, in a great measure, to dread the influence of controversy upon an intelligent and serious community, since we have perceived that in the course of these discussions they have assumed a more moderate and elevated character; and a better mutual understanding, and greater mutual respect, have come to prevail between the adherents to opposite opinions. Exceptions to this remark undoubtedly occur; but it is no small cause of satisfaction, that, to such an extent, a good example is set by those whose example will naturally be regarded.”

This is as the best friends of Unitarian Christianity must desire: but while our American brethren have so

much cause for grateful complacency, in the state of things among themselves, they must learn to make great allowances (and greater perhaps than they sometimes feel easy to make) for the influences of the widely different circumstances in which the English Unitarians have been placed, and to appreciate more highly those persevering efforts of our older advocates, to which, in all probability, they mainly owe their present great advantages. They enjoy the peaceful fruits of the war of controversy in the mother country. While they profit by our errors, as well as by our exertions, may they never lose sight of that firm attachment to truth, which, while it sees, and values, and embraces all, in the midst of opposing errors, which accords with the spirit and teachings of the gospel, will never yield from the straight-forward course in order to court the favour of men, or spare their prejudices, nor allow the specious name of candour (noble as the genuine virtue is) to divert it, whenever Providence opens the way, from the faithful statement of unpopular doc trine, or the earnest refutation of popular errors.

What we conceive to be the peculiar duty of Unitarians at the present period of the controversy, is, to connect, in their writings and discourses, as much as possible, those views of Christian hopes and privileges which bind the gospel to the heart, and afford it its best supports and consolations under the consciousness of sin and spiritual imperfection, and in the prospect of death,-and those elevated and refining principles of Christian duty (in constant union with its awful sanctions) which guide and invigorate as they are faithfully imbibed and carried into active efficacy, with those great truths respecting the character and worship of the Father of our Lord Jesus Christ, which are the essential points of Unitarianism, and the main value of which consists in their intimate alliance with those views and principles to which we have just referred, and in their mutual dependence on each other. In our judgment, those opinions respecting the Mediator between God and man, which represent him as being in all respects, as to nature, like his brethren, best harmonize with the facts and

[merged small][ocr errors]

a

representations of the Scriptures, and give the greatest influence to his example, and to his resurrection; and, in all probability, when the Christian world in general have advanced so far as to receive his God and Father as "the only True God," they will learn to regard Christ Jesus, according to his own simple representation, as " Man who declared the truths which he heard from God," while, at the same time, they love him as their Saviour, and reverence him as their Judge: but we cannot hesitate in yielding the honourable appellation of Unitarians, to those who do not entertain these sentiments respecting the person of Christ: if they keep close to those views of the Proper Unity, and Unrivalled Supremacy, and Essential Mercy, and Exclusive Worship of Jehovah, which it is our privilege to, possess, we feel we are united by the strongest bonds, and minor differences should not be allowed to weaken them. Indeed, if we will limit the appellation, we must refuse it, not only to Dr. Channing and the greater part of our American brethren, but to Mr. Adam in Hindoostan, and even to Rammohun Roy himself, who seems raised up by Divine Providence, effectually to commence the Christianizing of our eastern possessions.

The doctrine of "One God even the Father," says Dr. Channing, (at the close of the paragraph in which he has expressed opinions so erroneous respecting Dr. Priestley,) seems to me "to attract to itself, naturally and powerfully, all those doctrines of Christianity which are most suited to touch, move, exalt and sanctify the soul; and, however mixed at present with imperfect views, it will, I doubt not, through the affinity which subsists between all the truths of God's word, unite with itself, more and more, whatever of genuine Christianity is scattered through the various denominations of Christians." And it should be our aim (as many of our English Unitarians have made it) to shew the connexion between whatever is spiritualizing in the Christian doctrine, and holy in its requirements, and adapted in its hopes to the wants of the frail, erring children of mortality, and those points of belief which we maintain in opposition to the great body of the Christian world, because

we regard them as the faith once delivered to the saints. The skeleton was abundantly sufficient for the philosophic Galen to shew to him the wisdom of the Creator; and these doctrines, simply stated, must, we think, approve themselves to the sound, unbiassed understandings of men; but we wish to see them connected with that which will give them vitality, which will make them not only direct the understanding, but influence the affections, and give scope to that "sacred power" which bears the mind onwards and upwards to contemplate the ways and purposes of Him who dwelleth in light inaccessible.

The influence of Dr. Channing's writings has strengthened greatly the painful impressions with which we peruse his strictures on Dr. Priestley's character and labours, which have already met with the animadversion of some of our ablest correspondents, and are well examined in the excellent Preface to the Liverpool Edition of Dr. Channing's Sermon at the Ordination of his Colleague-Pastor, the Rev. Ezra Stiles Gannett. We trust, however, we shall, on neither side, let these things move us from kindly feelings and useful purposes.

Among these we must rank co-operation in aiding the diffusion of primitive Christianity among the inhabitants of Hindoostan, whether Hindoos or Mahometans. We have lying before us a letter, dated June the 9th, 1824, from a highly-esteemed brother, who is very earnest in aiding to direct the attention of the American Unitarians to the subject of foreign missions, and would rejoice to see our attention so directed. He laments, as "a very great evil, that the Unitarians of England, and of America, are but very imperfectly informed concerning each other. A constant communication (he continues) is kept up between all classes of the orthodox, in both countries; and they consequently can, and do, co-operate in every improtant measure for the accomplishment of their objects. This is as it should be: but why is it not so also among us?" Soon after our correspondent had preached a Sermon at the "Thursday Lecture at Boston," on the causes which have withheld Unitarians from engaging in the work of foreign missions, (which, by the desire of his

brethren who heard it, has been printed in the Christian Examiner,) answers were received from Mr. Adam, of Calcutta, and also from Rammohun Roy, to twenty queries proposed to them by the Rev. Dr. Ware, (Professor of Divinity in Harvard College, Cambridge,) regarding the missionary exertions in India, and the probability of good to be done by sending Unitarian Missionaries to that country. These were immediately published at the Cambridge University Press, under the title of Correspondence relative to the Prospects of Christianity, and the Means of promoting its Reception in India. It forms an octavo painphlet of 138 pages, of which Mr. Adam's Answers, with the Queries, extend to page 120. This correspondence produced, says our American friend,

a very strong excitement among us, to the end of which I am looking with great interest.-Perhaps the foreign missionary service may become a principle of union among us,-strange as at first it may appear, -as it is among other denominations." Whatever may be the case on this particular topic, we shall indeed rejoice to see the bonds of union increasing among all who have received that knowledge which is life eternal. (John xvii. 3.)

The Editor of the Correspondence, in an advertisement prefixed, expresses his belief "that the information which it contains will be useful in communicating more distinct views than are generally possessed, relative to the prospects of Christianity in one quarter of the world; and that it may assist in giving such a direction to the efforts of Christians, to propagate their religion in Heathen countries, as shall yield a hope of better success than has been yet experienced." It would give us great satisfaction to see the tract reprinted in England, especially if those could be induced to peruse it, who have so long contributed to support, and have themselves earnestly laboured to promote, the cause of missionary service in India.*

* We wish it may enter into the heart of some of our rich and liberal-minded men, to form a little fund, (which might be done with no great risk,) to secure the republication of valuable tracts and other works by our brethren in America.

« AnteriorContinua »