“It is not, however, to inferences alone (the work of logical reason) that the Trinitarian creed owes its existence, and, more than its existence, its popularity. My observation has shown me, and that of every competent judge will find, that the strongest hold which that creed has on the minds of its supporters, consists in preconceived theories concerning the nature of God and of sin, and of some necessity which places the Divine Nature in a state of difficulty in regard to the pardon of sin. The work of saving the race of man from a most horrible fate depends (according to this theory) not only on a very mysterious method of overcoming the difficulty which prevents pardon by an act of mercy, on repentance, but also on the acknowledgment of the mystery by the sinner. The remedy prepared by the wisdom of God is (according to this theory) totally powerless, unless we believe a certain explanation of the manner in which it acts.
“Now people who cordially embrace this view very naturally work themselves into a state of the most agonizing excitement: for if the whole world is to perish because it does not know how the saving remedy acts, or because its activity is explained in a wrong way, benevolent men, who think themselves in possession of that important secret, must burn with zeal to spread it, and with indignation against those who propagate an explanation which deprives the remedy of all its power. ‘Believing,’ says an orthodox writer, though a dissenter from the orthodoxy of the Church of England, ‘the doctrine (of the divinity of Christ) to comprehend within itself the hopes of a guilty and perishing world, while I would contend meekly, I must be pardoned if, at the same time, I contend earnestly.’ It is this preconceived theory (one of the strangest that was ever founded on reasonings à priori) that guides most Christians in the exposition of the New Testament, and even in that of many passages of the Hebrew Scriptures. The notion that sin could not be pardoned unless a person equal to God suffered for it, is the deeply-coloured glass through which the orthodox read the Scriptures. I do not blame them for this extraordinary conception. What I earnestly wish is, that their religious fears may allow them to perceive that this theory of redemption is made up of preconceived notions and inferences. Even if that theory were true, it would unquestionably be a work of reason working by inference. Can, then, the attempt to make it the very soul of the Gospel be acquitted of the charge which is constantly in the mouth of the orthodox? Are they not guilty of the pride of reason?”—Heresy and Orthodoxy.
Comments on Rev. F. Ould’s Lecture on the practical
importance of the Controversy with Unitarians.
Page 5.—It is here argued that the error, if an error, of denying Unitarians to be Christians is as innocent, as the error, if one, of denying Jesus to be God. Certainly, if equally involuntary and the pure conclusion of a truthful mind. But, if an error, it involves two errors,—first, the mistake as to the nature and offices of Jesus, and second, the mistake of making essentials which Jesus did not make, and of passing judgments which Jesus did not pass. It is also essentially Anti-Protestant.
Page 6.—“But if it be a characteristic of true Christianity so to trust in Christ, as to commit the salvation of our souls into his hands, how can we conceive of those as true Christians who consider him only a fellow-creature, and consequently repose in him no such trust?” Trust is a moral act of the mind. We trust Jesus spiritually. Our souls feel him to be the Image of God: and we confide ourselves with a perfect trust to the God of Love whom Jesus imaged. “Let not your hearts be troubled: ye believe in God, believe also in me.” Our hearts are not troubled because our faith rests upon the God whom Jesus has made known to us. This is the only intelligible meaning of Trust as a spiritual act. We trust him whom we believe God to have trusted and sent.
Page 8.—“We maintain that the Bible is alone safely interpreted by its Author and Inspirer, the Holy Ghost.” Do the Trinitarians mean that their interpretations of the Bible are the interpretations of the Holy Spirit? If so, we can have no controversy with them. If they are inspired to interpret, what the Apostles were inspired to write, nothing is required but that this should be proved.
Pages 11, 12.—“The New Testament writers also assert their own inspiration in language equally strong. ‘All Scripture is given by inspiration of God, and is profitable,’ &c. St. Paul does not here assert his own inspiration, but the inspiration of the Jewish Prophets, the study of whom had made Timothy wise unto salvation through faith in Christ. The Christian Scriptures were not in existence when the words were written. It is also very doubtful whether the word translated, ‘given by inspiration of God,’ signifies ‘breathing of God,’ or ‘breathed from God.’
“‘No prophecy of the Scripture is of any private interpretation,’ &c. The inspiration of Prophecy is not denied. But can anything be more idle than to prove the inspiration of all the books of the Old Testament by such a quotation as this: ‘Hear me, O Judah, and ye inhabitants of Jerusalem, believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper’?”
Page 16.—“So then, it appears, that if these ‘rational and liberal’ critics are not allowed to Unitarianize the Bible, they are prepared to deny its divine authority, and to give it up to its enemies!” Dr. Channing does not say so. What he says is, that he cannot defend the Scriptures unless he is allowed to interpret them by the same principles which are applied to all other works. And this principle of interpretation we understood Dr. Tattershall freely to admit. The use that is made of the extract from Dr. Channing, exhibits the temptations of controversy. There is nothing in the extract that Trinitarians themselves would not say upon occasion. Why is it thought worthy of being marked in italics that the dispensation of Moses is imperfect when compared with that of Jesus? Is this denied? Why is the word seems italicized, when the connected word is not rejects, but only distrusts? Yet the author praises the candour of Dr. Channing.