Imágenes de páginas
PDF
EPUB

we on that account prepared to renounce and abandon them? Without controversy, where would have been the Reformation? Without controversy, where would have been Christianity itself? To controversy we are indebted for progress in all kinds of knowledge-for, by the collision of opposing sentiments, truth is elicited. As in the natural world, so is it in the intellectual and moral: the moving of the waters evolves a spirit of life, but, when they stagnate, they send forth pestilence and death. The silent system, as I may call it, has long been unsuccessfully followed. My experience enables me to say, that in the North of Ireland, wherever doctrinal subjects had been studiously avoided by the Presbyterian ministers, when the demon of intolerance awoke from its long slumber, the congregations were rent in pieces. One of two effects usually followed the want of proper religious enlightenment ;the people sunk into a state of indifference, and the religious affections became chilled and dead; or the mind and heart being left unoccupied, "empty, swept, and garnished," were taken possession of by bigotry and fanaticism, and "the last state became worse than the first." I can see no evil, but much good, as likely to arise from a calm, temperate, and charitable discussion. It is a duty we owe to the public, a duty we owe to ourselves s our friend Mr. James so happily enforced in his discourse yesterday evening-to state our opinions plainly and unreservedly, inasmuch as they have been so often misunderstood and misrepresented. We should be "ready to give an answer to every one that asketh us a reason of the hope that is in us, with meekness and fear." This Society also endeavours to enlighten the public mind by the circulation of books and tracts. The necessity of this measure will appear from the following statement. There is not in this wide city a bookseller who will hazard his own interest by the sale of Unitarian works. I lately called upon a most respectable and enterprising publisher, to inquire if he would undertake the agency of Dr. Beard's "People's Dictionary of the Bible," which is not a controversial work. He asked for a little time to consider of it, and in the course of a few days respectfully declined the proposal, as

signing as his reason, that the book "contained views very much at variance with those which he wished to put forward." Thus, by this onesided course, prejudices are created, and cherished, and perpetuated. To counteract this evil, this Society sends forth into the world books and tracts, those noiseless missionaries which gain access where we would not be received; and, without exciting much antagonistic feeling, silently, but effectually, make their way to the understanding and the heart. The religious world is at present in a state of wonderful excitement. The movement in Germany leads us to indulge the hope of a new and a glorious refor mation. The Church of Rome is making every exertion to regain its ascendancy over the minds of men. The Church of England, with its creeds and articles and canons, to enforce uniformity in doctrine, and worship and discipline, is torn into various parties some approximating very closely, if not altogether identifying themselves with the Roman Catholic Church, and others diverging into the wildest fanaticism. The Church of Scotland, too, has suffered a violent disruption; and we have a numerous body there assuming the imposing name of the Free Church. I am no advocate of ecclesiastical establishments, and repudiate all interference of the civil power with the exercise of religious opinions; but I have no sympathy with those who write themselves slaves-who wear the livery of bondage-and then assume the front, and use the language of free and independent-minded men. I judge of the tree by its fruits. This so-called Free Church most strenuously opposed that measure of wisdom, and justice, and mercy, "The Dissenters' Chapels Bill," and has been invariably the supporter of every kind of religious intolerance. With respect to the ostensible grounds of their separation, I am fully convinced that the object of the leaders in that movement was to promote the power of the clergy, not of the laity; and, that as to any extension of the rights and privileges of the people being designed, it was nothing but "a mockery, a delusion, and a snare." This "Free Church" has been lately employed in rivetting the fetters of the poor American slave. One of its deputation, "who had the bag, and bare what was put

therein," has not long returned from that land of freedom, where human beings are bought and sold like beasts of burthen, enriched with the spoils wrung from the sweat, and the tears, and the stripes, and the blood of the poor, down-trodden, tortured, miserable slaves! I was told, indeed, lately, that this money would be sent back. Upon my expressing doubts as to the restoration of the plunder, my informant, himself a member of the Free Church, assured me, that so strong was the public feeling in Scotland on the subject, that he had no doubt more than double the amount would be immediately subscribed if the money were returned. "Oh! then," I said to myself, “it will probably be sent back, in the hope of gain, but not at the call of insulted humanity!" The Jewish priesthood would not pollute their treasury with the "thirty pieces of silver," because it was the price of blood; but the Scottish priesthood, less scrupulous, have greedily clutched in their grasp that offering with which the modern Moloch presumed to desecrate the sanctuary of the Christian's God! Unitarianism stands opposed to all such proceedings; freedom, both of body and of mind; freedom, perfect freedom, civil and religious, to all mankind, in its glorious charter. We may, under our discouragements, be inclined sometimes to take up the desponding words of the prophet, and say, "Who has believed our report, and to whom has the arm of the Lord been revealed?" But we should also remember the reply, "I have yet ten thousand in Israel, who have not bowed the knee to Baal, and lips that have not kissed him." I am fully persuaded that there are many, very many, of our fellow-Christians, who follow not with us, that yet drink out of the same fountain of truth and love. Let us then be persevering and hopeful, "lifting up the hands that are bowed down, and strengthening the feeble knees," faithfully discharging our duties, and leaving the issue in the hands of an all-powerful, all-wise, and all-gracious Being.

The Rev. EDWARD FITZGERALD DAY then submitted a resolution which was seconded by Dr. LEDLIE, and unanimously adopted, to the effect, that the Evangelical Alliance was ill calculated to effect the object it professed to promote, and that the

committee be directed to take such steps as they may deem most expedient, to bring about a more intimate union with the British and Foreign Unitarian Association, and the Unitarian Society of Belfast. After a few preliminary observations he read the resolution relative to the Evangelical Alliance, and proceeded to observe, that the principles adopted by that body indicate some favourable symptoms of the state of feeling in the present day, in the religious world. 1st, of a prevalent impression that some decided effort should be made to heal the divisions unhappily existing and increasing amongst Christians; 2nd, a persuasion that the conditions of union amongst Christians should comprise fewer principles than those hitherto required by the creeds imposed by ecclesiastical bodies upon their members. These are two important admissions implied in the movement now being made by an influential portion of the Orthodox communions. On the other hand, the code of doctrine framed by the Evangelical Alliance comprises, in its selection, those tenets of the prevailing theology which are most repugnant to common sense and the benignant spirit of the Gospel, and further, are inconsistent with themselves. Here thespeaker referred, from recollection, to a few of the articles propounded by the association in question, as indispensible to Christian fellowship, and observed, these have evidently been adopted for their peculiarly orthodox hue, but it is needless in this place to prove how utterly at variance they are with the teaching of Jesus and his apostles. Their inconsistency with each other is also striking. After thus declaring certain dogmas to be indispensable to a scriptural faith, they conclude by affirming the unfettered liberty of every person to exercise his judgment in the investigation of religious truth! Now, pure Christianity, as taught in the New Testament, differs in its spirit from this, and all other self-styled orthodox bodies, most remarkably, in requiring the least possible number of conditions of discipleship, for Jesus and his apostles proposed but one article of communion to their followers, namely, the recognition of his Messiahship. In proof of this, take the following passages of the New Testament,-Matt. xvi. 16, 18; Acts viii. 36, 37; Acts xvi. 30, 31; Romans x. 8, 10; 1 John v. 1. Such is the

simple profession required by the Christianity of the new Testament, and by Unitarianism in accordance therewith, as the title of admittance to the privileges of the new dispensation. But though thus simple, it involves the recognition of those grand principles of all religion, the existence of God and of a chain of revelation respecting his will and plans of mercy. Further, Unitarianism, following the model of apostolic teaching, whilst insisting only on the one condition of discipleship just referred to, recommends and inculcates many other most precious principles of faith and practice upon her followers, concerning which Unitarians will be found to be as harmonious amongst themselves, as the members of any other religious communions. In illustration of which fact, I may venture to observe, that among the many important topics touched upon by our respected preacher yesterday evening, in his able exposition of Unitarian doctrine, there was not one position from which a single member of this body would feel disposed to dissent: so far is it from being true that Unitarianism is but a rope of sand. Again, it has been alleged that our religious system is a system of negations. This is in some respects true; Unitarians, by their position, are eminently a protesting community, bearing testimony against those inventions of men which have accumulated upon and obscured the simple "faith once delivered unto the saints." But let it be observed, that, in rejecting the peculiar tenets of or thodox confessions, they affirm and establish the fundamental doctrines of true religion. Thus, by impugning the incomprehensible dogma of the Trinity, they assert, in its literal meaning, the absolute unity of God the Father, to whom is due undivided love and supreme homage. In repudiating the unscriptural tenet of the innate and utter depravity of human nature, they

insist upon a view more honourable to the beneficent Creator, and in accordance with the results of experience, and our sense of responsibility. There is one other important question of this class upon which I will trespass, at this late hour, with a very few observations-I mean that respecting the grand design of the Gospel.“ A leading doctrine of Orthodox theology asserts, that such is the wrath of the divine justice against the sinful race of man, that an infinite sacrifice of an innocent victim was requisite to dispose or enable the Sovereign of the Universe to extend his love and mercy to his frail creatures. Unitarianism discards this, as she does every revolting article of human imposition. But not deeming that sufficient, she recommends in its place another view more consonant to scripture and common sense, and mantains that the great object of the mission of Jesus was not to reconcile God to man, but erring man to his Creator, by delivering him from ignorance and sín. She appeals to the New Testament, to the discourses and parables of Jesus, to the clear and reiterated statements of John, and Peter, and Paul-the great expounder of the Gospel scheme-and to the epistle to the Hebrews, in support of this representation, and to shew that Jesus gave himself to redeem us, by "delivering us from this evil world," by "leaving an example that we should follow his steps," and "that being dead to sin, we might live unto righteousness;" in short, that he lived and "suffered, that he might bring us unto God."

On the motion of JAMES HOUGHTON, Esq. an address was then agreed upon to the citizens of the United States of America, deprecating war between the two countries.

The officers of the Association, for the ensuing year, were appointed, and the meeting closed with a benediction by Dr. DRUMMOND.

TO CORRESPONDENTS.

Dr. Montgomery regrets, that his absence in England, for five weeks, has compelled him to make his "Outlines" so brief, for the present Number.

It is requested that all communications intended for insertion in the Irish Unitarian Magazine will be forwarded not later than the 10th of the preceding month (if by post, prepaid), to 28. Rosemary-street, Belfast.

IRISH UNITARIAN MAGAZINE.

No. IX.

SEPTEMBER, 1846.

VOL. I.

MODERN ORTHODOXY.

(TRANSLATED FROM THE FRENCH OF ATHANASE COQUEREL, ONE OF the MINISTERS OF THE REFORMED CHURCH, PARIS.)

SECT. III.-ON PROPHECY.

THE prophecies, like the miracles, form an indissoluble part of sacred history, and are received by modern Orthodoxy as the third important point in the statement of its faith. "We believe in the prophecies -without admitting that the whole of the Old Testament is prophetical, or every event in the Ancient Dispensation a type of an event in the New."

To deny the possibility of a Divine Oracle is to deny the True God -is to rob him of the title which he has himself chosen, that of Jehovah or the Eternal-is to strip him of the attribute of Infinity, and reduce him to the level of mortal man-is to confine the illimitable Deity within the narrow prison-house of what we call the past, the present, and the future. God does not foresee-a word which supposes that a being looks from the present which is, to the future which is not. God sees. To deny the Divine Oracles is, therefore, to deny that God can speak of that which he sees present before him.

To deny the reality of the oracles contained in the Scriptures is to deny Revelation itself. Scripture records prophecies, refers its readers to them, comments upon them, and applies them to events as they arise; to deny the prophecies is, therefore, to deny Scripture. We acknowledge that this argument is of no weight with the unbeliever, who denies the truth of the Bible, nor with the Rationalist, who rejects its inspiration. But to us Christians, who receive this book as the word of God, the argument is sufficient, and inspiration once proved, proves the truth of the prophecies. True it is that the several writers sometimes refer to passages which contain mere allusions, or suggest slight resemblances between the events of the Christian church, and circumstances connected with the history of the Jewish nation. When St. Matthew, on there turn of the Holy Family from Egypt, quotes the words "He shall be called a Nazarene" (Matt. xi. 23), and on another occasion applies to a number of cures performed by Jesus the passage of Isaiah, "Surely he hath borne our griefs and carried our sorrows'

LL

-it is only the inconsiderate worshipper of the mere letter of the Scriptures, who can attach to such allusions the same authority or importance as to those portions of the Old Testament which speak in clear terms of the birth, the sufferings, the death and resurrection of our Lord. But apart from all forced interpretations and torturing of the language of the evangelists, it is certain that they frequently quote, as distinctly prophetical, portions of the historical and poetical writers in the Old Testament, and refer to ceremonies in the old dispensation as typical of events in the new: we do not exaggerate therefore when we say, that to deny the prophecies is to deny revelation.

Moreover we say, that to deny that there are prophecies which relate to Christ, is to deny Christ himself; not only because Jesus himself rests his divine mission on this proof, and sends the Jews who doubt to Moses and the Prophets (John v. 39), but that to deny these prophecies is to suppose that God would send his Son into the world without notifying his approval, preparing for his coming, or securing his triumph-is to suppose that redemption would take us by surprise -is to interrupt the harmony ever existing between Providence and Grace, both of which unite in conducting man from Adam to Christ, from the evil to the remedy, from the sin to the salvation of his soul. A Saviour coming from Heaven-a Saviour, the Son of God, and sent from God, and yet no intimation of his advent! This is a contradiction, we need hardly stop to denounce as equally opposed to reason and to revelation. We therefore believe in the prophecies.

Does it therefore follow that the Old Testament is nothing but a long series of predictions respecting the Christ? that every word has a double meaning, and every event a double significancy, one referring to the existing time, and another pointing to the future? Does it follow that all the Jewish ceremonies and buildings have a Christian character? Does it follow that every personage mentioned in the Old Testament was a figure or type of Christ? Our belief does not carry us so far, and even Ancient Orthodoxy hesitates to avow so much when it looks fairly at the subject. Between us, on this point, the difference is but one of the degree of our faith, not certainly worth an angry word on either side.

Respecting types, a subject which has tempted many to travesty Holy Scripture on pretence of expounding it, we venture to inquire, whether the New Testament appeals to the Old as entirely figurative and prophetic? We cannot admit this-that passage of Scripture which occurs in 1 Cor. x. 6 may be quoted against us, but the word types here, may be translated "examples," and is so rendered in the English version. In Colossians xi. 16, St. Paul says, "Let no man judge you in meat or drink, or in respect of an holyday, or of the new moon, or of the Sabbath; which are a shadow of things to come;

« AnteriorContinuar »