I am tempted to give a few specimens of the differences between existing divines of the Church of England on the very points of accusation against Unitarianism. You are aware of the place that the Atonement holds in Evangelical preaching. Listen then to the new party in the Church, the leaders of which are, one of them, the Oxford Professor of Hebrew and a Canon of Christ Church, and the others distinguished both in the Church and in the University. These are their words:—“We now proceed to the consideration of a subject most important in this point of view,—the prevailing notion of bringing forward the Atonement explicitly and prominently on all occasions. It is evidently quite opposed to what we consider the teaching of Scripture, nor do we find any sanction for it in the gospels. If the Epistles of St. Paul appear to favour it, it is only at first sight.”[[33]] Again, you are aware of the importance attached to the doctrine of Justification by Faith, that test, as it is described, of a rising or a falling church. Listen then once more to one of the heads of the Oxford party:—“The instrument of our righteousness, I would maintain, is holy baptism. Our Church considers it to be the Sacrament of Baptism; they (the Reformers) consider it to be Faith. ***Christians are justified by the communication of an inward, most sacred, and most mysterious gift. From the very time of baptism they are temples of the Holy Ghost.*** Faith, then, being the appointed representative of baptism, derives its authority and virtue from that which it represents. It is justifying because of baptism; it is the faith of the baptized, of the regenerate, of the justified. Faith does not precede justification; but justification precedes faith, and makes it justifying.”[[34]] I must quote one other sentiment of this Oxford section of the English Protestant Church, respecting the Mass:—“At the time of the Reformation, we, in common with all the West, possessed the rite of the Roman Church, or St. Peter’s Liturgy. This sacred, and most precious monument, then of the Apostles, our reformers received whole and entire from their predecessors, and they mutilated the tradition of 1500 years.”[[35]] Now it only bears out my argument that this movement of Trinitarianism is in the direction of Popery.
Such being the doctrinal uniformity of the Church of England, where then is the infallible authority that is to put me in possession of those doctrinal ideas, that absolute truth, without which I cannot be saved? Having got an inspired Bible, I still want an inspired Interpreter, who, out of all the possible meanings that the words will bear, will set aside all the wrong ones, and select that one interpretation which, in the shape of doctrine, God has made the source of safety. Where is this Interpreter to be found? Where am I to look for this infallible authority, which is to explain to me the exact sense of the Bible, without which I cannot be saved, and to acquaint me with the very ideas of God? Is it the Church of England that is to do me this important service; to be my infallible guide through the possible meanings of words; and to present me with the one creed that will operate as a charm for my salvation? Oh no! for the Church is Protestant, and recognizes the sufficiency of Scripture, and the right of free inquiry, and rails at the Pope because he denies these things. But still I ask, if I cannot be saved without this doctrinal truth, where am I to find it, and how can I feel certain that I have it? A Roman Catholic would relieve me of my difficulties. He would treat me more kindly, and with an ampler provision for my security, than do the divines of the English Church. They tell me that my salvation depends upon my having the true creed, and then they leave me in the dark, without any means of ascertaining what the true creed is, and whether I have it or not. The Roman Catholics, on the other hand, seeing that exact truth is necessary, take care to provide for me an infallible Judge of truth. They are merciful in the accuracy of their provisions for relieving my fears, when compared with the worse than Egyptian inconsistency, the contradictory tyranny of my Protestant taskmasters. The Egyptians asked for bricks, and provided no straw. The Church of England asks for absolute Truth, and provides no judge of Truth. And this it does in the face of the fact that, not even to its own clergymen is the inspired Bible a source of certainty: that three distinctly marked divisions now constitute the Unity of the Church, and dwell, not peaceably, together.
To any man, then, who believes that doctrinal convictions are the essentials of Christianity, there is no escape from Popery. Out of Popery, there is no Church that professes to have interpreted Scripture with infallible certainty. If I am to be saved by a true creed, show me the divinely appointed tribunal, and let me bow down before it. But do not tell me, unless you are a Roman Catholic, that I must be saved by Truth, and that your Truth is the one to which I must bow down my soul, or perish everlastingly. One man’s Truth is as good as another man’s Truth, unless there is a divinely appointed tribunal to judge between them.[[36]] Where is this tribunal? I know it is supposed to be in the Roman Catholic Church; and I know that the English Church, if it possessed such a tribunal, could not speak with a whit more confidence than it does. I enter it then as my second indictment against the practice of Trinitarianism, that by building the Church of Christ upon the foundation of a doctrinal uniformity, it is an ally of Popery; that if it was consistent with itself, it would be Popish altogether; and that this is not a mere tendency but actually taking effect, is manifested in that Church which is most open to the temptations of spiritual ambition, by its gradual and lately accelerating movements in the direction of Roman Catholicism. I know that the Evangelicals denounce the Oxford modification of Popery, but they are both of one spirit, and neither will find their natural issues until they fall into the arms of the infallible Church, and leave whatever Protestantism still remains in the land, unencumbered by their presence.
Listen to some of the Clergymen of the Church of England, and tell me, can you distinguish their tones from the tones of Popery? I have lately done so. I heard this language, I mean language to this effect: “Unitarians think our pity insulting, because they are not conscious of requiring of it: but when Jesus wept over Jerusalem, was his pity an insult to those who had no sympathy with the sources of his tears?” So that we are left to infer, first, that he who uses this language knows our need as fully as Jesus did, when amid the brief acclaim of his followers, he forgot the momentary triumph, and his sympathy gushed out in tears wept over the doomed city—and, secondly, that the speculative errors of Unitarians, supposing them to be such, require tears of the same description as did the crimes of Jerusalem. Did Jesus ever weep for errors of opinion; over Samaritan heresies for instance? “Ye know not what manner of spirit ye are of. The Son of Man is not come to destroy men’s lives; but to save them.”
Again I heard, in substance, this language, and could not distinguish it from Popery. “Christianity must have its essentials; these to us are the Deity of Christ; the corruption of human nature; and the remedy of a vicarious sacrifice. The Unitarians who deny these points we therefore do not hold to be Christians, and not believing them to be so, we plainly tell them so.” And accordingly they treat us as if we were not. Now I acknowledge that this is entirely consistent upon their part. They make the essentials of Christianity to consist in doctrinal ideas, and consequently, whether they choose it or not, and almost without knowing it, they are forced to assume the tones of Popish Infallibility, and to decide authoritatively, by their metaphysical standard, who are Christians and who are not. I am quite aware that this is not intentional arrogance on their part, but a necessity in which their first principles involve them. They cannot begin with a Salvation through creeds, without ending in Popery; and of all the forms of Popery, that which professes Protestantism, is the most offensive.
It was a fresh proof to me of the authoritative character which Trinitarianism by necessity assumes, when I heard naturally and unconsciously the same kind of doctrinal compactness ascribed to ourselves, as if a church could not exist without a fixed creed; and quotations from all sorts of minds brought forward, without a suspicion, but they were all received among us as recognized standards of opinion. There were Arians and Humanitarians, Necessarians and Libertarians, and one foreign writer, who, as I am informed, was no Christian at all—and all these were appealed to as standards of Unitarianism. Now we certainly glory in it that our religion does not destroy our individuality; that in consistency with the great principle of Christ being our Leader, we tolerate freely intellectual differences, and encourage the virtues of free thought and speech; but it is a little unfortunate, and a little unfair, if the fundamental principles of Unitarian Theology and Religion are to be answerable, with their life, for all the sayings of all the Unitarians from Marcion and the Ebionites down to the present day. Take one form of Unitarianism as it is represented by Priestley; or take another and better form of it as it is represented by Channing; but do not confuse in one two minds so radically different, and call a combination which never had existence, the Unitarian Faith. It was owing to this Popish idea that all Religions must have a doctrinal compactness, that I heard a sentiment of Priestley’s, which I entirely disown, imputing idolatry to Trinitarians, ascribed to all Unitarians. If Unitarians worshipped Christ not believing him to be God they would be idolaters: but Trinitarians worshipping one God in three persons, and still believing him to be one, are as certainly not Polytheists. Again I heard the Improved Version stated to be the Unitarian Bible: and that the Unitarians not finding their favourite doctrines in the actual Bible made a Bible for themselves. Now let it be known that this new Bible is simply an English Version of the New Testament having for its basis or model a translation made by an Archbishop of the United Church of England and Ireland, a circumstance which we were not told; that it is founded upon the translation of Archbishop Newcome; that it is not used in Unitarian worship and possesses no authority amongst us except such as it may derive from its just merits, which are not generally rated by us as very high: and lastly, that no one is answerable for it except its editors,[[37]] and not even they any longer than they choose. And yet, one would suppose, that the Church of England divines might be sufficiently conversant with varieties of opinion, even in a church more strictly bound than ours, and ought not to fall into the error of taking any book whatever, or any man whatever, as the standards of a faith. With all our differences I am not aware that our bond of union covers wider varieties of opinion on the great questions of Theology and Criticism, than those which separate Bishop Marsh, Bishop Butler of Durham, Archdeacon Paley, to say nothing of the older and nobler school of Sherlock and Barrow,[[38]] Tillotson and Taylor, from the modern Evangelical Divines; and both from the Oxford approach to Popery, a late movement in the direction which we have now endeavoured to show is the destined path of Creeds.
But I shall be asked, has Christianity no essentials, and may a man believe anything he likes, and yet be a Christian? I answer that the essential belief of a Christian is the belief that Jesus Christ is the moral image of God; that to be one with him is to be one with his Father and become fitted for that Heaven in harmony with which his mind was made; and that any doctrinal ideas which a man can hold in consistency with this act of spiritual allegiance, he may hold, and yet be a Christian.
And yet we do not hold that all doctrines are indifferent, for we think that some are nearer than others to the great realities of God; that some, more than others, are in harmony with the mind of Christ; that some more than others give us solemn and inspiring views of the infinite Spirit; worthy conceptions of the mission and offices of Jesus, and elevating sympathies with his character; sublime and true ideas of Duty; peaceful yet awful convictions of the retributions of God; and therefore are more effectual to build us up in the oneness with his Father and with himself, which is the sublimest aim of Christ. Other views may operate powerfully on those who hold them; but as long as they do not accord with our best ideas of perfection, with our noblest views of the character of Jesus and of God, they cannot confer upon us that salvation which we take to be the essence of the Gospel, assimilation to the infinite Spirit as we know him through his Image, perfect Trust in our heavenly Father, as he is manifested in Christ.
I warn you against an imposture that is practised upon you, not knowingly but ignorantly, in the use that is made of such expressions as, “salvation by faith and not by works,” and St. Paul’s anathema on those who preached another gospel, which he declared was not another gospel, that is, that it did not contain “glad tidings,” and was therefore no gospel at all. Now salvation by “faith” does not mean salvation by doctrines, but by Trust in Jesus Christ as our spiritual Master, God’s representative to man; and exemption from “works” does not mean exemption from moral excellence, but exemption from all the works and conditions of the Jewish Law, from which, with all the bondage of its sacrifices, services and exactions, the Gospel, as offered by Christ, was the glad tidings of deliverance. It is on this account that St. Paul denounces any man who preaches another gospel, that is, who adds to it unspiritual conditions which would bring men again under the yoke of the Law, and change the glad tidings of Liberty into the burdens of a woeful superstition. “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.” To go back to the bondage of the law, is to make the spiritual liberty of Christ’s freemen of no avail. Now the scriptural knowledge that is necessary for these explanations is of the scantiest measure; that Faith means moral Trust, spiritual acceptance and confidence; that works frequently mean, when used by Paul, not Christian holiness but Jewish Ceremonies; and that the Gospel means not a scheme of doctrines but the glad Message of deliverance from every yoke of bondage: and yet the false meanings that lurk under these words, are again and again thrust forward as Scripture evidence for doctrines entirely alien to their spirit. Elsewhere, would the anathema of the noble-minded Apostle be ready to descend upon all other additions as well as Jewish ones, to Christ’s gospel of spiritual liberty?[[39]]
I have contrasted the fundamental principles of Trinitarian and Unitarian Christianity, and, without entering into their peculiar tenets, I have shown that the practical tendency of Trinitarianism is to disunite the Church of Christ; to lead to Popery as the only known provision for doctrinal certainty; and to preach “another gospel,” which, to us at least, is no gospel at all, and has defaced the grace and glory of the original message. I have now to proceed to the particular views in which these principles respectively issue when applied to the examination of the Scriptures, and to contrast the practical tendencies of the distinguishing doctrines of Unitarian and Trinitarian Christianity. The Unitarians think that Trinitarianism, with all its dependent ideas, is not a system which the Scriptures would of their own accord naturally suggest to a free mind, examining them without prejudice or fear, in a spirit of confidingness in God and in truth; and that its peculiar set of notions are chiefly arrived at by inferences drawn from the Scriptures in the spirit of preconceived theories, and under the intimidation of priest-taught fears. We recognize nothing but the priestly spirit in all those systems whose cry is, “unless you believe this and unless you believe that, you cannot be saved;” and acknowledging no salvation but that of a spirit morally one with God and with his Christ, salvation from superstition, and salvation from sin, and salvation from unconfiding fears; and believing that all truth is one and from God, we confidently appeal, in confirmation of our scriptural soundness, to that great and independent test of Truth which is furnished by the moral tendencies of doctrines. I shall aim to show that Unitarianism has more power both with the understanding and the heart; that the Intellect which Trinitarianism has no resource but to disparage, and the Reason at which I lately heard, doubtless not without good reasons, such melancholy scoffs (for what can be more melancholy than to hear a man scoffing at Reason, and attempting to reason men into a contempt for Reason?), that this Reason, our ray of the divine mind, we enlist on the side of our religion and of our souls;—that the spiritual nature which Trinitarianism insults and scorns we contemplate with trembling reverence as made for holiness and for God;—and that the personal holiness and love, the Christ-like spirit and the Christ-like life to which Trinitarianism assigns a secondary place, and in disparagement of which it can stumble, as happened on a late occasion, on a condemnation of the Scripture law, that every man shall be judged according to his works[[40]]—this holy living and dying we set forth as the very salvation of the sons of God, the very way of spiritual safety trodden by the Forerunner and the Saviour, even Christ the righteous.