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40. The Doctrine of the Holy Scriptures, con- sal, carefully collating every text with the
cerning the Only True God, and Jesus Christ original, and comparing it with the word of whom he hath sent. By the late Rev. God. The result was a complete and entire JOHN CAMEROX. London. Published for change in my religions sentiments. My foriner the Editor by J. Mardon, 105 Paul's Street, opinions and prijudices dissolved before the Finsbury. 1828. 12mo. pp. 117.
sun of truth, and disappeared as the morning
dew before the rising orb of day,' pp. vi-viii. APART from its intrinsic merits, this
The work at the head of this article, book has claims upon our notice from now for the first time offered to the the circumstances of its origin and the
public, is a posthumous one, and owes history and character of its author. it appearance to the attempts recently From the preface we learn that Mr
made in the Synod of Ulster to check Cameron was a native of Scotland, and
free inquiry and to compel uniformity that he entered upon the duties of the
of belief by the imposition of creeds christian ministry among the descend- and tests. Mr Cameron was a memants of the Scotch Covenanters, who
ber of that synod, and a short time bein consequence of persecution had for
fore his death presented this treatise to saken their native land, and settled on
a friend, as a token of his regard. This the northern shores of Ireland. Among
friend, who was also a member of the them he preached the doctrines of Calvin in their full rigor and austerity, now no more.
Preshyterian body, is, like the author, without attempting, as some modern
"A few years previous to his death, be perpreachers have done, to fashion them
mitted the present editor to take a copy of the to popular taste and to publish them work; and he accompanied the permission with in a moderate tone. The high reputa- the following observation: “ That, whilst in tion which he early acquired among
respect of controverted doctrines, in matters of the Covenanters by his eloquence and had some doubts of the prudence of publishing
religion, the world was comparatively quiet, he zeal, procured for him a unanimous what might eventually excite a spirit of altercall from the Presbyterian congrega
cation, such as had too often already disgraced tion of Dunluce, in the county of ited the character of Divine benignity and
the Christian annals, however purely it exhibAntrim. This call he accepted, and wisdom-however clearly it displayed the continued their minister for forty five truth, as it is in Jesus Christ.' ." But," he years, till his death in 1799.
added, “should the attempt be renewed, in About the time of his settlement at judgment, and, in the country where we live,
your day, to interfere with the rights of private Dunluce, a very important change to bind Presbyterians to creeds which set reason took place in his religious opinions, and conscience at detiance, you have not only which we will lay before our readers
my permission to put this work abroad into
the world, but it is my carnest desiro that you in his own words.
pp. xiv-xr. "I had been invited to dine with a dignitary The editor, believing that the late of the established church, when, after dinner, as both of us were men of literary inquiry, the
intolerent proceedings of the Synod of churchman said to me, “Cameron, have you.
Ulster indicated a state of things such seen Taylor of Norwich on Original Sin ?" as his friend had imagined, has felt No, was my reply; nor do I wish to see it; it bound to transfer his legacy to the pubis a most dangerous production; and I have ofton cautioned my flock against its new fang led lic. We are glad that he has done so ; doctrines. “I shall give it you," said the di- and that he has put into our hands the vine, " when you are returning home.” On views which a converted Unitarian, my retiring, the dignitary said, Cameron; half a century ago, solitary and unaidyou have forgotten the book, but I shall bring ed, had deduced from the bible, conuntil it was put into my hand; and I declare, cerning the only true God, and Jesus such was my aversion to it, that I would as Christ, whom he hath sent.' We value majesty. Next morning I commenced a perusal this little treatise, because it exhibits of this production. As I advanced, a new and plainly, as it professes to do, The Docwonderful light broke in upon my mind. The trine of the Holy Scriptures,' on this author's exposition of scripture, and the illus. important subject. We do not know tration of the doctrin ceedingly simple and rational, and so consist that it contains any original views or ent with the word of God, that I never met arguments in support of Unitarian with anything which made such an impression Christianity ; but it contains, what is aside, pondering and revolving in my mind its far better, the old scriptural views and important contents. I then resumed the peru- arguments, collected under appropriate VOL. V.-NO. V.
heads, and set forth with great clear- longing to him : the word, or the word of God,
34-36. ness and strength. It is divided into i. c. the Father.' two parts. The first part contains four chapters-1. On the Unity of God. 2. Of God the Father. 3. Or the 41. A Discourse delivered at the Ordination of Word, or the Word of God. 4. Of the
the Rev. Frederick A. Farley, as Pastor of
the Vestminster Congregational Society in the Spirit, the Holy Spirit, or the Spirit
Providence, Rhode Island, September 10, of God. The second part contains six 1828. By William Ellery Channing. Boschapters-1. The Doctrine of the An- ton, Bowles & Dearborn. 1828. 12mo. pp.
28. cient Prophets concerning Jesus Christ. 2. Of the Opinion which the Jews had
The great reputation of Dr Chanof the Messiah in the Days of our Sa- ning, as a preacher and writer, is more viour. 3. Of the Opinions which the than sustained by this discourse. The Multitude of the Jews had of Jesus Dudleian Lecture excepted, it is the Christ during his Public Ministry. most finished of his sermons. It ex4. Of the Opinion which Christ's own hibits with as much completeness as Disciples had of him. 5. The True could be looked for in the compass of Character of Jesus Christ, described
one discourse, bis high, and in some from his own Words and Actions, re
respects, peculiar and original views of corded by the Evangelists. 6. The
theology ; and is as eloquent as his Doctrine of the Apostles in their Pub- happiest efforts are wont to be. Its lic Discourses and Epistles concerning main ideas respecting the nature of Jesus Christ.
man, the character of God, and the The above abstract of the contents spirit of Christianity, are the same as of the work will give the reader some
those which were given in the sermon idea of its design and plan. Of its
at the ordination of Mr Motte; but execution he may be enabled to judge here they are more fully developed, from the following extract.
defended against objections, and appli"To suppose the Word and Spirit to be two ed, in the sequel, to the occasion. divine persons distinct from the Father, and We would not, by any means, reequal to him in all perfections, appears to be a wrong opinion, grounded upon certain figura- quire of a preacher, that in handling a tive texts of' scripture, understood in a literal point of common ethics or divinity, he sense. For, to affirm that three persons are should stop to guard his every position equal in all respects, and that those three against all possible attack, but we are constitute only one God, is, in other words of opinion that views like those brought sisting of, and made up of these three persons. forward by Dr Channing in his two And as no part of any thing or being can be last sermons, ought to be accompanied equal to the whole, so none of these three, in
with answers to the objections which dividually considered, can be equal to God. If each of ihese three persons bo infinite in all would naturally be urged against them, perfections, then there must be three infinites. even by many of the professors of a lib. And if God, who is only one, be infinite in all
eral system of theology. These answers perfections, then there must be three infinites equal only to one infinite.
would be, for the most part, explanations If it be said, that the idea annexed to the and illustrations of new or unusual posiword person be different from that applied to tions; butsuch explanations and illustrathe word God-then, let the difference be pointed out. For, if the word person signify whom the positions are new or unusu
tions are very much needed by those to an intelligent being, then these three persons must be three intelligent beings, distinct from al, and who are not contented with a each other, which must be three Gods. If to bare statement of them, but wish to avoid this absurdity, it be said that the word God does not signify an intelligent being, this
have them presented with their proper would be worse than the former-it would be limitations and connexions, as they exatheism, If, to avoid these absurdities, it be ist in their completeness in the author's said that the word person does not signify an mind. It is not necessary that this intelligent being, but something belonging to such a being, of which we can form no concep
defence should be entered into every tion, then these persons must signify three time the subjects are brought forward. "To say that this doctrine is a mystery, in subjects are well developed, and may
It is sufficient that it be made till the human reason, is an apology for an absurdity. reasonably be supposed to be underThe scriptures always represent the only true stood, in their different bearings and God ; i. e. the Father, as an intelligent being aspects, by the intelligent of all parties. or person ; and when the Word and Spirit are spoken of, they are described not as intelligent
Such a defence has been given in beings distinct from him, but as something be- the sermon before us, and in a masterly
style. To us, the consideration of ob- being, and, thus constituted he may and does jections, which constitutes a large por- sin, and often sins grievously. To such a betion of the sermon, is the most interesting, religion, or virtue, is a conflict, requiring
great spiritual effort, put forth in habitual ing portion of the whole. As a speci- watchfulness and prayer; and all the motives men of the manner in which the work are needed, by which force and constancy may is executed, we offer the following preacher to talk perpetually of man
be communicated to the will. I exhort not the
made but a little lower than the angels." I • It is said, that men cannot understand the
would not narrow him to any class of topics. views which seem to me so precious. This ob
Let him adapt himself to our whole and va
rious nature. Let him gummon to his aid all jection I am anxious to repel, for the common intellect has been grievously kept down and
the powers of this world and the world to wronged through the belief of its incapacity.
come. Let him bring to bear on the conscience The pulpit would do more good, were not the
and the heart God's milder and more awful atmass of men looked upon and treated as chil- tributes, the promises and threatenings of the dron. Happily for the race, the time is pass
divine word, the lessons of history, the warning away, in which intellect was thought the
ings of experience. Let the wages of sin here monopoly of the few, and the majority were
and hereafter be taught clearly and earnestly. given over to hopeless ignorance. Science is
But amidst the various motives to spiritual efleaving her solitudes to enlighten the multi- fort, which belong to the minister, none are tude. How much more may religious teach
more quickening than those drawn from the ers take courage to speak to men on subjects, soul itself, and from God's desire and purpose which are nearer to them than the properties
to exalt it, by every aid consistent with its and laws of matter, I mean their own souls.
freedom. These views I conceive are to mix The multitude, you say, want capacity to re
with all others, and without them all others ceive the great truths relating to their spiritual
fail to promote a generous virtue. Is it said, nature. But what, let me ask you,' is the
that the minister's proper work is, to preach christian religion?' A spiritual system, in
Christ and not the dignity of human nature ? tonded to turn men's minds upon themselves,
I answer, that Christ's greatnoss is manifested to frame them to watchfulness over thought,
in the greatness of the nature which he was imagination, and passion, to establish them in
sent to redeem; and that his chief glory conan intimacy with their own souls. What are
sists in this, that he came to restore God's all the christian virtues, which men are ex
image where it was obscured or effaced, and to horted to love and seek? I answer, pure and give an everlasting impulse and life to what is high motions or determinations of the mind.
divine within us. Is it said, that the malignity That refinement of thought, which, I am told, of sin is to be the minister's great theme? 1 transcends the common intellect, belongs to the
answer, that this malignity can only be undervery essence of Christianity. In confirmation
derstood and felt, when sin is viewed as the of these views, the human mind seems to me
ruin of God's noblest work, as darkening a to be turning itself more and more inward, and light brighter than the sun, as carrying disto be growing more alive to its own worth, and cord, bondage, disease, and death into a mind its capacities of progress. The spirit of edu- framed for perpetual progress towards its Authcation shows this, and so does the spirit of
Is it said, that terror is the chief instrufreedom. There is a spreading conviction that
ment of saving the soul? I answer, that if by man was made for a higher purpose than to be
terror, be meant a rational and moral fear, a a beast of burden, or a creature of sense. The
conviction and dread of the unutterable evil divinity is stirring within the human breast,
incurred by a mind which wrongs, betrays, and and demanding a culture and a liberty worthy destroys itself, then I am the last to deny its of the child of God. Let religious teaching importance. But a fear like this, which recorrespond to this advancement of the mind.
gards the debasement of the soul as the greatest Let it rise above the technical, obscure, and
of evils, is plainly founded upon and proporfrigid theology which has come down to us
tioned to our conceptions of the greatness of from times of ignorance, superstition, and
our nature. The more common terror, excited slavery. Let it penetrate the human soul, and by vivid images of torture and bodily pain, is reveal it to itselt. No preaching, I believe, is
a very questionable means of virtuo. “When so intelligible, as that which is true to human strongly awakened, it generally injures the nature, and helps men to read their own spirits. character, breaks men into cowards and slaves,
But the objection which I have stated not brings the intellect to cringe before human only represents men as incapable of under- authority, makes man abject before his Maker, standing, but still more of being moved,
and, by a natural reaction of the mind, often quickened, sanctified, and saved, by such views
terminates in a presumptuous confidence, alas I have given. If by this objection nothing
together distinct from virtuous selfrespect, more is meant, than that these views are not
and singularly hostilo to the unassuming, alone or of themselves sufficient, I shall not
charitable spirit of Christianity. The preacher disputo it; for true and glorious as they are,
should rather strive to fortify the soul against they do not constitute the whole truth, and 1 physical pains, than to bow it to their mastery, do not expect great moral effects from narrow
teaching it to dread nothing in comparison and partial views of our nature. I have
with sin, and to dread sin as the ruin of a noble spoken of the godlike capacities of the soul. nature.' pp. 23—20. But other and very different elements enter intu Such views of Christian theology as the human being. Man has animal propensi. these, defended and recommended thus, ries as well as intellectual and moral powers. He has a body as well as mind. He has pas
cannot fail to exercise an elevating insions to war with reason, and self-love with fluence on the moral and religious conscience. He is a free being and a tempted world.
42. Presumptive Arguments in Favor of Unita- and struck deep. It has infosed its spirit into
riapism. By A. L. Hurlbut. Boston. the whole mass of our literature. It has tingBowles & Dearborn. 1823. 12mo. pp. 42. ed the very atmosphere through which the
light of heaven visits our eyes. It has tainted WHOEVER is acquainted with the the very springs and vehicles of thought. It is admirable memoir prefixed to Sermons
no wonder, that those who come to the study by the late Rev. A. Foster, of Charles- preoccupied by artificial formulas, inculcated
of this question in the scriptures, with minds ton, S. C., must welcome another pro- from intancy into the warm and yiekling tesduction from the same classical pen. ture of the growing intellect; with prejudices
trained and fostered till they have overgrown Mr Hurlbut, in the pamphlet before
the whole mind, should find in the scriptures us, has stepped aside from the beaten
the very thing, they come to look for. It were track. The stock of direct arguments strange indeed if they should fail to do so. Yor in favor of Unitarianism, though not
is this all. Fear has been enlisted on the side indeed exhausted, has been employed the offspring and the parent of'ignorance and
and in aid of prejudice; fear, at once of late years among us to an extent that imbecility of mind. Sien hase vea tunghe to must satisfy every mind in a state to
believe that it is unsafe to trust their own reabe satisfied. Our author exhibits the quire into the grounds of their faith; and fat al
son and judgment; that it is hazardous to insubject in a somewhat new point of to relinquish certain articles of the popular view. Granting, for the moment, that creert. It is time men were di-abuse of this the scriptural arguments on both sides delusion, which, if universal, woull endue erof the question may balance each other, ror, once prevalent, with immertality. Let
men once be consinced that they may examine he proceeds to inquire whether all the
the claims of Unitarianisin without danger antecedent probabilities do not bear to their virtue, their penes, or their hopes, entirely in favor of Unitarianism. The
and they will not, we are persuaded, le lour in
embracing it. We hope we shall be able to investigation we deem to be as seasona
show them, in the course of the following reble as it is manifestly well conducted. marks, that they may do this, and thar in so We have no doubt that many minds doing, they will only follow the guidance of have become wearied and confused, nature, reason, and common sense.' pp. 4, 5. by the apparently contradictory testimonies, adduced on the opposite sides
Renson and nature teach ns, that God is of the principal controversy which has good, in the obvious and popular sense of the INTELLIGENCE.
term; good in such a sense that he cannot pro agitated the religious world. Yet still form an action, the final purpose of which is men must be anxious to know the the infliction of suffering ; good in such a truth, and must rejoice to be calmly view of the case, would, in a human agent, be
sense that lie cannot do that, which, on a full led by some master hand to a solid
denominated cruel or unjust; good in such a eminence, on which they can repose sense, that he will not punish an innocent bewith steadiness and satisfaction. For ing for the erimes which another has commit
ted; good, in tine, in such a sense that he canour own part, we think the task is here
not punish a frail creature, for not performing conclusively done.
We are utterly at what the very law of his ling had disqualified a loss to conceive how a Trinitarian him to perform. Suppose we admit, that these could devise similar arguments in favor a stronger and a brighter light sherl from heaven
views may be, in some measure, incorrect; that of his own doctrines. Indeed, the bare on the meninleye may enable us to see further mention of presumptive arguments and into the decp mysteries of the Divine characantecedent probabilities in favor ofter; and that these dictates of reason may be Trinitarianism, savours somewhat, we
set aside by the decisions of superior authority.
Let us suppose that such evidence may be are free to confess, of the unnatural presented in the gospel as shall constrain us to and incredible. Mr Hurlbut has hap- aulmit, that the goodness of God is something pily no paradox to maintain. He
diverse, in kind as well as degree, from the pro
same quality in man; and that he may, witbceeds along a broad and open road, and out impeachment of his character, perform gathers his numerous illustrations and what to us seemg palpable cruelty and injusproofs from every quarter of the world tice. But is this probable? Is there not a of nature, of the human mind, and of trines inconsistent with this view of the divine
strong presumption beforehand that no doethe known character of God. His goodness will be found there? Ought we to anthoughts, if not always original, are ticipate a revelation from heaven, which always dressed in a new and peculiar should unteach us all we had learned in the
school of nature; unsettle the fixed principles drapery of their own. We subjoin one of the intellect; falsify all the conclusions of or two extracts, as specimens of the reason, our primary guide amid the dark and beauty and force of his style, and for intricate windings of our earthly course, and the sake of attracting to this little work
thus extinguish the light which God himself
had enkindled in our minds ? Yet such, if the the attention of our readers in general. views of our opponents be correct, is the char
"Orthodoxy has so long bad possession of acter and tendency of the revelation God has the public mind, that its roots have spread far, sent us by his Son. pp. 12, 13.
Unitarian Mission in gal.-[In the beneficial effects actually produced, our last number we gave that part although considerable, are inadequate of the ‘Second Memoir respecting the to the expenditure that has been incurUnitarian Mission in Bengal,' which red and the exertions made. The Comrelates to the Cooperation of Foreign mittee are not able at present to point Unitarians,' the Employment of a out the cause to which this should be Missionary,' a Chapel for English attributed, if their apprehension is well Worship, and a · Native Service. We founded; nor are they prepared to denow redeem our promise to present our tail any general plan of education readers with the remainder of that which they would recommend for adopvaluable document.]
tion in preference to those which are in
operation. But there is one branch of • V. Education. The next subject to this subject-the kind and degree of which the Committee have directed connexion between education and retheir attention is Education, to which ligion-on which the most vague or the they have no hesitation in avowing that most opposite notions are entertained, they principally look for the renovation and on which they think it proper at and improvement of the Hindoo charac- this time distinctly to state the princiter. The difficulties they have had to ples by which they will be guided. contend with in securing the aid and in 1. Education will never be employed making the arrangements that have by this Committee as a direct means of been already detailed, and their yet proselytism to Christianity: they say limited resources, have hitherto pre- direct means, for the diffusion of eduvented them as a body from taking any cation and the spread of knowledge share in the means employed for the generally they consider in a high dediffusion of native education; but a gree, although in an indirect manner, distinguished native member of the friendly to the cause of Christianity. Committee, about the time of its forma. What they mean to affirm, is, that in any tion, established Anglo-Hindoo institution established by them or placSchool, chiefly at his own expense, but ed under their control for the promooccasionally aided by the liberal con- tion of education, no one religion will tributions of few friends. The ob- be recommended more than another to ject of this institution is to instruct a the attention and favor of the pupils. limited number of boys in the English To attempt to initiate the infant mind language and in the elements of gen- into the peculiarities of any religion or eral knowledge, and although this sect would, they consider, be unwise in Committee are in no respect connected any case, and in the case of Hindoos with it and have possessed no control receiving education froin the benevoover the mode in which it has been lence of Christians, it would be cruel conducted, they have sincere pleasure to the children, unjust and in most inin directing the attention of the public stances deceptive to the parents, and to this laudable exertion of private inconsistent with the spirit and genius philanthropy. The extent of the Com- of the Christian Religion. 2. But the mittee's exertions for the promotion of opposite evil must also be guarded Education will necessarily depend upon against, for if religion and morality are the means placed at their disposal for not inculcated, they will not be underthat purpose by the public in India, stood or practised any more than asEngland, and America. In the nea- tronomy and navigation without being sures that may be adopted they are de- taught. They should be taught, theresirous of proceeding with great cau- fore, but taught in such a way as to be tion, in order that the object may not be consistent with perfect good faith to defeated by a defective or erroneous the parents and children, without exsystem; for, although they do not ex- citing their prejudices, and without vi. pect instantaneous conversions as the olating the principles which a judicious probable or natural consequences of the parent would lay down for the religious means employed to diffuse education, education of his own child. For this they cannot resist the conviction that purpose the facts of religion should be VOL. V.-NO. V.