[451]. p. 67.
[452]. pp. 57, 58.
PREFACE.
The Rev. D. James commences the Preface to his Lecture with these words: “Modern Unitarianism is a compound of Infidelity and Heresy.” It would be very easy for me to say what modern Trinitarianism is, and to attach to it two epithets which Mr. James would relish no more than I do Infidelity and Heresy. It is evident, however, that this calling of names proves nothing but the unfitness of the mind which so indulges its temper and feeling to be engaged in intellectual and argumentative controversy. Does Mr. James expect to convince or persuade any Unitarians, by calling them Infidels and Heretics? The Christ Church method of Conversion is very well for Infallibles, who have only to denounce, and for “ordained Clergymen,” who, with a simplicity of extravagance approaching the sublime, shrink from no consequences of their first principles, and boldly assert that the Holy Spirit is their Interpreter of Scripture,—but it displays a strange ignorance or contempt of the only avenues by which the minds of their fellow Christians can be approached, and of the moral and argumentative means by which alone conviction can be produced.
In what sense does Mr. James use the word ‘Heresy,’ in the sentence quoted? If in the sense of error, then is he of the infallible Church that he decides authoritatively on such points? If in the sense of schism and division, who does not know that the Creed-making Church is the Mother of the Sects, the fomentor of our religious strifes? With what grace or justice does that man call another an infidel, who is himself an infidel in respect to the primal and universal Revelation, and applies himself to blot out the divine signatures from the soul of man, and the material works of God? There is no infidelity so bad as this. The Apostle speaks of the law written on the heart, and of the Gentiles who had not the Jewish Law, being yet a Law unto themselves, and the Psalmist speaks of the moral fidelity and constancy of God being shadowed forth by the unfailingness of His material Laws,—but Mr. James, who makes strange work with scripture, maintains in opposition to both Scripture and Philosophy, “the moral character and unity of God not discoverable from the works of Creation.” I have been long prepared for this. Those who must maintain Trinitarianism have no other resource than to blot out the lights of the Original Revelation.[[453]] Nature and the Soul must be discredited if the Trinitarian Theology is to hold its place. This has been long evident to all who have watched the progress of knowledge, and the signs of the times. The works of God, and the oracles of the Soul, must be insulted, that the Church, the Creed, and the Priest may remain.
I have referred but slightly to Mr. James’s Lecture in the following pages, because I wished to build up an independent argument of great importance, and would not be led out of my way to answer reasonings and statements which, being answered, would leave the real controversy unaffected, and without a step of advancement. Nor could it be of much moment to discuss the Criticism that finds the Trinity in a Hebrew plural—the Reasoning that, (in violation of one of the maxims of Philosophy, to attribute no more Causes than are adequate to the effects,) in the Works of an Omnipotent Creator finds in unity of Design no proof of Unity of Being—the Scriptural Argumentation that lays down the Mosaic Law of Vengeance, “an eye for an eye, and a tooth for a tooth,” expressly condemned by Christ, as unworthy even of men, as the morality of God himself, “the principle of eternal right, and the law of his own government”[[454]]—the transcendental Metaphysics that sees no difficulty in the infinite and omnipresent Deity becoming incarnate in a human frame, on the ground that “spirits occupy no space, and that thousands of them might be within a thimble, and the thimble on the finger of the seamstress, and her finger touch none of them.”[[455]]
There are, however, some statements in the Preface to Mr. James’s Lecture, professing to be testimonies from Antiquity to the Trinitarian Doctrine, which demand some notice. To establish his inaccuracy I shall simply oppose to his statements the statements of Professor Burton.
1. “[The word Trinity] is found in the writings of Justin Martyr, who was converted to the Christian faith about the year of our Lord 140.”—p. v. Mr. James mentions in a note that some divines dispute the authenticity of the work in which the word is found: but Mr. James is not one of those divines, for he proceeds to assert, that the passage in Justin Martyr “brings the use of the word within half a century of the apostolic age.”
Now let us hear Dr. Burton.—“‘Theophili ad Autolycum, lib. ii. c. 15.’ I quote this passage, not on account of the sentiment which it contains, (for the allusion is sufficiently puerile,) but because it is the earliest passage (A. D. 180) in the works of any of the fathers, where we find the Greek word Τριας, Trinity: and we can thus prove that the term was applied to the three persons of the Trinity as early as toward the end of the second century.