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293 Gandolphy's Sermons, R 177
- Christian Minister's Retrospect, R, 185. His Protestantism and Popery illustrated, R, ib.
Evanson, Mr. his reasons for believing the Epistle to the Romans a forgery Evil, Heathen and Christian principle of (note) 332 EXTRACTS FROM NEW PUBLICATIONS, 16, 73, 137, 286, 352 418, 433, 537, 604, 672
Fall, design of the history of the 20
227, 369, 558 Fast Day, reflections on the 94 Fenelon and his family, anecdotes of
Five Mile Act
Flatman, Mr. his verses on the death of Lord Rochester Flower's, Mr. B. account of a man executed for forgery Flower, Mr. R. on Buchanan's Christian Researches 310 Flushing, Cornwall, Unitarians at 650 Fordham, Mr. on natural and re
Fordyce, Professor, some account
Fox, C. J. Mr. Brougham on
Franklin, Dr. on the Criminal
Garden, Sir H. Wotton's descrip
Genesis, on the authenticity of the Book of
German Literati, some account of their researches
Gerraid, Joseph, Letter from to
Gibbon's, Dr. Nic. "Socinian
Glasgow, proposals for an Unita-
ture of God, the unknowa Goddard, Dr. a Layman's Letter to, R Government, whether it "has a right to do any thing that is for the good of the governed" Grafton, Duke of, on his consistency Greek Religion, the Grundy, Rev. J. his sermon at Liverpool, R, 107. His defence of his statement on Unitarianism in America
Hall, the Rev. R. his Eulogy on Dr Priestley
Hall, Bishop, some account of his Life and Character, O.
Harmer, Mr. on the Song of Solo
Harries, Rev. Ed. Memoir of, O,
Quakers, on Mr. Wyvill's Petition, 510 Haukiouchoaan, remarks on Dr. Percy's translation of Hawkes, Rev. J. on candour to Unbelievers, Hebrews' hope of a Future State, Helgo Eioltidas, an Icelandic Socinian, Hell Torments, on the supposed eternity of,
491 Henderson, Mr. his Letters to Dr. Priestley, 286, Anecdotes of him, 289 Henry the Eighth, a deliberate Per. secutor, 39. His Character by W. Raleigh,
K. Kenrick, Samuel, Esq. Memoir of
Jebb, Mrs. Ann, O. 131. Memoir 598, 661 951
Jervis's Sermons, R
Jews, on the Society for their Con version
Joan of Kent, some account of, 363 et sey.
Jones, Rev. William, O
Kent and Sussex Association "Key to the New Testament," Remarks on Dr. Percy's Khan, the Great, his Money, or Circulating Medium, Kingsford, William, Esq. O, Knowledge, on the progress of,
Lancaster, Joseph, Sonnet to, 59.
Lardner, Dr. Illustration of a passage of his on the Dæmoniacs, Lastley and Stephens, executed at York, their case, Laws which aggrieve the Catholics of Ireland, 418, 483, 542, 604, 672 Laws, where severe, prevent suitable Punishment, 28, may even tend to legalize Murder, 85, 86, and subject Judges to partiality, 162 Le Clerc, 208, 246 716 239
Le Courb, M. O,
Leechman's Dr. Orthodoxy,
Lindsey, Mrs. Memoir of, by Mrs. Cappe, 109. Original Letter from, 170. Obituary of,
Lindsey, Mr a zealous friend to the Unitarian Fund, 910. See Belsham, Rev. T.
Lister, Thomas, Esq his Speech on the Bible Society, R Liturgy of the Church, eulogy on 516 Lloyd, Thomas, ( Lord, Letter to a noble, with Mr. Wyvill's Petition
481 Lord's Supper, memorandum of a conversation on the Louis De Dieu, some account of Luther's Light
Luther, a Postillion
Mackintosh, Sir James, on Capital
Maltby, Dr. on the Bible Society, R 704
For my part, I cannot open the scrip. tures without perceiving the strongest assertions of the humanity of Christ and the unity of God; and how these primary doctrines of revelation can consist with those which you have adopted, it behoves you seriously to consider: the consistency between them, I will venture boldly to say, cannot be made out but with the help of idle fictions of men, which will serve the hypothesis of Transbstantiation as well as that of the Trinity.
With your new sentiments you have, I take for granted, adopted new objects of worship; and can you feel in the worship of "Gods many and Lords many perfect satisfaction in your own mind that you obey the requirement of the" man Christ Jesus," which demands the absolute and unequivocal worship of the Father, the God and Father of our Lord Jesus Christ? The questions of the miraculous conception and pre-existence of Christ have, I conjecture, first and principally puzzled you; but you ought to know, that however these are answered no way affects the principles of the Unitarian Fund, which are simply the Unity, sole Worship and unpur chased Love of the Universal Father.
You say you are still a believer in the universality of divine love, and yet you avow the strange and unscriptural notion of Christ's being literally "a propitiatory sacrifice for sin," by which you mean, I conclude, that God would not forgive sins without a satisfaction, (where then is forgiveness) and that he would not have been propitious or kind but for Jesus Christ (what then becomes of his eternal love ?). The scheme of the atonement is utterly at war with the gospel declarations of grace being free of mercy being a gift, not a debt-the spontaneous bounty of heaven, not the result of a contract or bargain. Where, my good Sir, does Jesus Christ represent his death as necessary to enable the Father to pardon his own children? In what other light does he ever place it than that of a testimony to truth and righteousness, an instance of obedience to the will of God and a preparation for a resurrection, the grand example of the merciful design of heaven to raise all mortal men to a state of life and immor tality ?
I grant the word sacrifice is used of the death of Christ, as it is of the almsgivings of the churches, but in the one case as well as the other is, I am persuaded,
after a careful examination, merely figurative. A vicarious or substitutive sacrifice the death of Christ could not be without being wholly dissimilar to the sacrifices of the law, not one of which was of that description; besides that it is in itself absurd and impossible, as well as repugnant to the express declarations of scripture, that one being should morally re present another, and that the innocent should be punished for the guilty.
You believe, I presume, that Christ was God, and that the real Christ died to satisfy divine justice; but let me seriously ask, Did God die?. If he did, welcome Paganism and let Wedmore, which is memorable in history as the scene of the baptism under the great Alfred of an army of Danes, be again signalized by a return to the heathen mythology. It he did not, then either Christ did not die or Christ who died is not Ged. You may distinguish between the natures of Christ, but where do you learn from scripture that he has more natures than one? You will probably, agreeably to the fashion of the times, allot him two natures; but you might just as well, as far as scripture is concerned, ascribe to him two hundred or two hundred thousand. This is an awkward device to get rid of the clear, decisive testimony of the New Testament concerning the Son of Man,
Your new theory amounts to nothing at all, if God did not die; if it were a mere man that died, a man is then wholly competent to the work of salvation and the divinity of Christ is useless. "But the union of the divine nature with the human stamped an infinite value upon Christ's suffering." There was no Union, if the divine nature suffered not when the human was torn in pieces.
Ah! my friend, there is surely in this system, which you seem inclined to adopt, a forgetfulness, if not a distrust, of the Father of all, of Christ as well as us. Why should not his appointment and approbation of Christ be accounted all-sufficient both for the honour of Jesus and for the efficacy of his mission? It is not enough, then, according to apos tolic doctrine, that "God anointed Jesus of Nazareth with the Holy Ghost and with power, and was always with him as he went about doing good!"-You may not, indeed, go all lengths with the believers in the divinity of Christ; but you cannot, in my view, consistently stop short of the horrid nonsense of God Almighty dying, in order to make God Almighty good and kind.
angrily made or harshly enforced; you request to hear from me, and I give you, as a christian friend and baother, my free thoughts. If they are good, treasure them up; if bad, reject them; but at any rate consider them before you determine upon their values
When you have thought over my letter, give me your answer; in which I shall be obliged to you to state whether the congregation at Wedmore have changed with you, or whether your new opinions will affect the connexion between you? If you have declared your Trinitarian principles to the church, it would perhaps be candid to let them hear this letter.
Believe, me, good sir, I do not state
You seem to intimate a belief that you have been led in your inquiries by the Holy Spirit; that you have not been guided by anevil spirit I am fully prepared to admit; but I must demur to your statement of divine influences when I see you adopting sentiments so offensive, (as I cannot but deem them) to the clearly revealed will of God. Divine teachings, you know, are claim ed by men of almost all sentiments, and claimed most eagerly by the great est fanatics, by the followers of Joanna Southcott more than by Calvinists, and by them more than by you;-this assumption, therefore, goes no way in a controversy; the only proper question is, what is the doctrine of Jesus? His word is spirit; he teaches me that God is One; that he himself is not God but man; and that God is a Father, and always acts a fatherly part towards all his children: and if an angel from heaven were, in spite of these divine teachings, to preach to me the trinity, the deity of Christ, and the incapacity or unwillingness of the Almighty to pardon sin without full satisfaction, I should, as I valued my soul, hold his doctrine accursed.
As to the future, you need not be under anxiety; for, besides the protection of a good Providence, which you have in common with all the children of men, your new creed will make you more popular than you could have been with your old one, and, if not at Wedmore, yet elsewhere, will procures you warm friends and zealous patrons.
My recommendation would scarcely be of service to you with Trinitarians, but if in any thing I can serve yon, İ shall be happy to testify that notwith standing your desertion of the faith which I glory in, I am your wellwisher, and Christian friend and bro ther,
ROBERT ASPLAND. N. B. I intended to write a short letter, but have been insensibly drawn on to this length by the interest which I take in your welfare. Perhaps you will frankly tell me by what steps and with what progress you have arrived at your Trinitarian conclusions.
That the exercises of your mind have been very painful I am well persuaded; the operation of putting out an eye cannot take place without extreme anguish; and will you pardon me for saying that I consider you as having heen employed of late in extinguishing the light of your mind. You, no doubt, think you have been on the contrary brought out of darkness. Be it so let the scriptures then determine between us; but as we differ about their judgment on the points in controversy, let us refer our cause to the Judge of all the earth, who will do right andmake truth manifest; in the mean time, not judging one another, nor claiming any dominion over faith, but
To the Rev. R. Aspland, Hackney. ́ Blackford, Dec. 9, 1811. Reverend and dear Sir, Your's, of the 20th of last month, came safe to hand the 27th of the same, and has been carefully perused over and over; and I assure you in truth and sincerity there is not a single word in it but what I have not only taken in good part, but considered it as a further instance of your friendship to me; and in a letter that I have since sent to some other minister I have mentioned this, "If I ever find such another friend as you have been helping each other's joy.-You will to me it will be more than what I now not, I trust, consider my remarks as expect."
The chief particulars you expect me to relate in this letter are the steps by which I have arrived at my Trinitarian conclusions? and whether or not our congregation have changed their views with me? In answering the first of these questions, I may perhaps in some measure answer some others contained in your's. The first particu. lar which caused some doubtful apprehensions respecting the truth of my former persuasion was the attri. butes which I find the inspired writers ascribing to the Lord Jesus. Of course, nothing short of Deity could exist from all eternity; I have there fore concluded that the following pas sages must denote the proper divinity of Christ. Micab, speaking of his nativity, says that his "goings forth have been from of old, from everlast ing." v. 2. St. John observes, that "in the beginning was the word, and the word was God." God himself says, respecting his son, "Thy throne, O God, is for ever and ever." St. Paul also tells us that Jesus Christ is the same yesterday, to-day and for ever," and that "all things both in heaven and earth, were created by him." I have therefore been thinking with my self thus; if nothing was created withont Christ, (as John says that it was not) how could he himself be a cre ated being?
nity of Christ is this. We are strictly for. bidden to worship any other person but God, and yet God himself authorizes all the angels in heaven to worship Christ; and he certainly has been worshipped by various saints upon earth, and that by divine consent and approbation; and the thousands which St. John saw in heaven were all paying divine honours to the lamb that was slain. I can therefore feel my mind perfectly easy and satisfied when I am engaged in the same employment as the glorified saints above are.
Respecting God's dying, I entertain no such idea, but it now appears to me with considerable evidence, that Christ possessed two natures, human and divine,-the former of which suffered and died. If he had not two natures, how could he be both "the root and offspring of David ?" How could he be both "the Lord and Son of Bavid? In one and the same sentence he is said to come of the Jews "as concerning the flesh," and yet is "over all, God blessed for ever." Christ also informed Nicodemus that he was in heaven at the same time that he was talking to him upon earth. At present, I see no possibility of reconciling these passages without admitting the idea of two natures in Christ.
Solomon tells us, or at least observes in his prayer, that "God only knows the hearts of all the children of men," (i. Kings, viii. 39); and yet Christ says, that all the churches shall know that I am he that searcheth the reins and the hearts. Rev. ii. 23. Christ also gives us to understand that he is capable of being in various places at the same time, and that he can pardon the sins of men Peter observes
2dly. Respecting the sentiments of our people. We held a church meeting yesterday on the subject, and after I related to them what my own belief was now, (somewhat to my surprise) they all appeared inclined to believe the same, viz. the eternity and equality of the Son with the Father. Whether I shall stay here or hot I can't at present say, My income, I know, will not be sufficient to support my family, and probably I may not stay longer than anwhere I be com.
he knows all things. These, I have been thinking, are prerogatives that can belong to no person bat a divine one. Another particular, by which I was led to embrace my present views, is the names and titles which I perceive the sacred penmen of the scriptures ascribing to Christ; titles, which I recommendation; perhaps I may be can't believe God would ever have obliged to you for it another day. Wishsuffered any creature to be called by ing you every blessing, and praying whatever such as "the mighty God, that we may meet each other at God's the everlasting Father, "God over right hand, where peace, pleasure and all," the true God," the only wise unanimity will ever gladden our hearts, God, our Saviour.” I remain, my affectionate Sir,
fortable; but at present I have no prospect of any. You say that my new creed will procure me warm_patrons; I wish I may find it so, but I am sure I know not where to look for them at present. I sincerely thank you, my dear sir, for your kind offer in giving me a
Your very humble and obliged servant, (Signed) SAMUEL WEBLEY.
Another particular, through which I have been inclined to believe the divi