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I now proceed to illustrate and prove the superiority of Unitarian Christianity, as a means of promoting a deep and noble piety.

I. Unitarianism is a system most favourable to piety, because it presents to the mind One, and only one, Infinite Person, to whom supreme homage is to be paid. It does not weaken the energy of religious sentiment by dividing it among various objects. It collects and concentrates the soul on One Father, of unbounded, undivided, unrivalled glory. To Him it teaches the mind to rise through all beings. Around Him it gathers all the splendours of the universe. To tim it teaches us to ascribe whatever good we receive or behold, the beauty and magificence of nature, the liberal gifts of Providence, the capacities of the soul, the bonds of society, and especially the riches of grace and redemption, the mission, and powers, and beneficent influences of Jesus Christ. All happiness it traces up to the Father, as the sole source; and the mind which these views have penetrated, through this intimate association of everything exciting and exalting in the universe, with One Infinite Parent, can and does offer itself up to him with the intensest and profoundest love, of which human naturo is susceptible. The Trinitarian indeed professes to believe in one God and means to hold fast this truth. But three persons, having distinctive qualities and relations, of whom one is sent and another the sender, one is given and another the giver, of whomone in tercedes and another hears the intercession, of whom one takes flesh and another never becomes incarnate—three persons, thus discriminated, are as truly three objects of the mind, as if they were acknowledged to be separato divinities; and from the principles of our nature, they cannot act on the mind as deeply and powerfully as One Infinite Person, to whose sole goodness all happiness is ascribed. To multiply infinite objects for the heart, is to distract it. To scatter the attention among three equal persons, is to impair the power of each. The more strict and absolute the unity of God, the more easily and intimately all the impressions and emotions of piety flow together, and are condensed into one glowing thought, one thrilling love. No language can express the absorbing energy of the thought of one Infinite Father. When vitally implanted in the soul, it grows and gains strength for ever. It enriches itself by every new view of God's word and works; gathers tribute from all regions and all ages ; aud attracts into itself all the rays of beauty, glory, and joy, in the material and spiritual creation.

My hearers, as you would feel the full influence of God upon your souls, guard sacredly, keep unobscured and unsullied, that fundamental and glorious truth, that there is One, and only One Almighty Agent in the universe, One Infinite Father. Let this truth dwell in me in its uncorrupted simplicity, and I have the spring and nutriment of an ever-growing piety. I have an object for my mind towards which all things bear me. I know whither to go in all trial, whom to bless in all joy, whom to adore in all I behold. But let three persons claim from me supreme homage, and claim it on different grounds, one for sending and another for coming to my relief, and I am divided, distracted, perplexed. My frail intellect is overborne. Instead of One Father, on whose arm I can rest, my mind is torn from object to object, and I tremble, lest, among so many claimants of supreme love, I should withhold from one or another his due.

II. Unitarianism is the system most favourable to piety, because it holds forth and preserves inviolate the spirituality of God.“ God is a spirit, and they that worship him must worship him in spirit and in truth.” It is of great importance to the progress and elevation of the religious principle, that we should refine more and more our conceptions of God; that we should separate from him all material properties, and whatever is limited or imperfect in our own nature; that we should regard him as a pure intelligence, an unmixed and Infinite Mind. When it pleased God to select

the Jewish people and place them under miraculous interpositions, one of the first precepts given them was, that they should not represent God under any bodily form, any graven image, or the likeness of any creature. Next came Christianity, which had this for one of its great objects, to render religion still more spiritual, by abolishing the ceremonial and outward worship of former times, and by discarding those grosser modes of describing God, through which the ancient prophets had sought to impress an unrefined people.

Now, Unitarianism concurs with this sublime moral purpose of God. It asserts his spirituality. It approaches him under no bodily form, but as a pure spirit, as the infinite and universal Mind. On the other hand, it is the direct influence of Trinitarianism to materialise men's conceptions of God; and, in truth, this system is a relapse into the error of the rudest and earliest ages, into the worship of a corporeal God. Its leading feature is, the doctrine of a God clothed with a body and acting and speaking through a material frame,—of the Infinite Divinity dying on a cross; a doctrine, which in earthliness reminds us of the mythology of the rudest pagans, and which a pious Jew, in the twilight of the Mosaic religion, would have shrunk from with horror, It seems to me no small objection to the Trinity, that it supposes God to take a body in the later and more improved ages of the world, when it is plain, that such a manifestation, if needed at all

, was peculiarly required in the infancy of the race. The effect of such a system in debasing the idea of God, in associating with the Divinity human passions and infirmities, is too obvious to need much elucidation, On the supposition that the second person of the Trinity became incarnate, God may be said to be a material being, on the same general ground on which this is affirmed of man; for man is material only by the union of the mind with the body; and tho very meaning of incarnation is, that God took a body, through which he acted and spoke, as the human soul operates through its corporeal organs. Every bodily affection may thus be ascribed to God. Accordingly the Trinitarian, in his most solemn act of adoration, is heard to pray in these appalling words: Good Lord, deliver us; by the mystery of thy holy incarnation, by thy holy nativity and circumcision, by thy baptism, fasting, and temptation, by thine agony and bloody sweat, by thy cross and passion, good Lord, deliver us. Now I ask you to judge, from the principles of human nature, whether to worshippers, who adore their God for his wounds and tears, his agony, and blood, and sweat, the ideas of corporeal existence and human suffering will not predominate over the conceptions of a purely spiritual essence; whether the mind, in clinging to the man, will not lose the God; whether a surer method for depressing and adulterating the pure thought of the Divinity could have been devised. That the Trinitarian is unconscious of this influence of his faith, I know, nor do

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I charge it on him as a crime. Still it exists, and cannot be too much deplored.

The Roman Catholics, true to human nature and their creed, have sought, by painting and statuary, to bring their imagined God before their eyes; and have thus obtained almost as vivid impressions of him, as if they had lived with him on the earth. The Protestant condemns them for using these similitudes and representations in their worship ; but if a Trinitarian, he does so to his own condemnation. For if, as he believes, it was once a duty to bow in adoration before the living body of his incarnate God, what possible guilt can there be in worshipping before the pictured or sculptured memorial of the same being ? Christ's body may as truly be represented by the artist, as any other human form; and its image may be used as effectually and properly, as that of an ancient sage or hero, to recall him with vividness to the mind. it said, that God has expressly forbidden the use of images in our worship? But why was that prohibition laid on the Jews? For this express reason, that God had not presented himself to them in any form, which admitted of representation. Hear the language of Moses: “ Take good heed lest


make you a graven image, for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire."* If, since that period, God has taken a body, then the reason of the prohibition has ceased; and if he took a body, among other purposes, that he might assist the weakness of the intellect, which needs a material form, then a statue, which lends so great an aid to the conception of an absent friend, is not only justified, but seems to be required.

This materialising and embodying of the Supreme Being, which is the essence of Trinitarianism, cannot but be adverse to a growing and exalted piety. Human and divine properties, being confounded in one being, lose their distinctness. The splendours of the Godhead are dimmed. The worshippers of an incarnate Deity, through the frailty of their nature, are strongly tempted to fasten chiefly on his human attributes ; and their devotion, instead of rising to the Infinite God, and taking the peculiar character which infinity inspires, becomes rather a human affection, borrowing much of its fervour from the ideas of suffering, blood, and death. It is indeed possible, that this God-man (to use the strange phraseology of Trinitarians) may excite the mind more easily, than a purely spiritual divinity; just as a tragedy, addressed to the eye and ear, will interest the multitude more than the contemplation of the most exalted character. But the emotions, which are the most easily roused, are not the profoundest or most enduring. This human love, inspired by a human God, though at first, more fervid, cannot grow and spread through the soul, like the reverential attachment, which an Infinite, spiritual Father awakens. Refined conceptions of God, though more slowly attained, have a more quickening and allpervading energy, and admit of perpetual accessions of brightness, life, and strength,

True, we shall be told, that Trinitarianism has converted only one of its three persons into a human Deity, and that the other two remain

Deut. iv. 15, 16.— The arrangement of the text is a little changed, to put the reader immediately in possession of the meaning.

purely spiritual beings. But who does not know, that man will attach himself most strongly to that God who has become a man? Is not this even a duty, if the Divinity has taken a body to place himself within the reach of human comprehension and sympathy? That the Trinitarian's views of the Divinity will be coloured more by his visible, tangible, corporeal God, than by those persons of the Trinity, who remain comparatively hidden in their invisible and spiritual essence is so accordant with the principles of our nature, as to need no laboured proof.

My friends, hold fast the doctrine of a purely spiritual Divinity. It is one of the great supports and instruments of a vital piety. It brings God near, as no other doctrine can. One of the leading purposes of Christianity, is to give us an ever-growing sense of God's immediate presence, a consciousness of him in our souls. Now, just as far as corporeal or limited attributes enter into our conception of him, we remove him from us. He becomes an outward, distant being, instead of being viewed and felt as dwelling in the soul itself

. It is an unspeakable benefit of the doctrine of a purely spiritual God, that he can be regarded as inhabiting, filling our spiritual nature; and through this union with our minds, he can and does become the object of an intimacy and friendship, such as no embodied being can call forth.

III. Unitarianism is the system most favourable to piety, because it presents a distinct and intelligible object of worship, a being, whose nature, whilst inexpressibly sublime, is yet simple and suited to human apprehension. An infinite Father is the most exalted of all conceptions,

yet the least perplexing. It involves no incongruous ideas. It is illustrated by analogies from our own nature. It coincides with that fundamental law of the intellect, through which we demand a cause proportioned to effects. It is also as interesting as it is rational; so that it is peculiarly congenial with the improved mind. The sublime simplicity of God, as he is taught in Unitarianism, by relieving the understanding from perplexity, and by placing him within the reach of thought and affection, gives him peculiar power over the soul. Trinitarianism, on the other hand, is a riddle. "Men call it a mystery ; but it is mysterious, not like the great truths of religion, by its vastness and grandeur, but by the irreconcileable idea which it involves. One God, consisting of three persons or agents, is so strange a being, so unlike our own minds, and all others with which we hold intercourse ; is so misty, so incongruous, so contradictory, that he cannot be apprehended with that distinctness and that feeling of reality, which belong to the opposite system. Such a heterogeneous being, who is at the same moment one and many; who includes in his own nature the relations of Father and Son, or, in other words, is Father and Son to himself; who, in one of his persons, is at the same moment the Supreme God and a mortal man, omniscient and ignorant, almighty and impotent; such a being is certainly the most puzzling and distracting object ever presented to human thought. Trinitarianism, instead of teaching an intelligible God, offers to the mind a strange compound of hostile attributes, bearing plain marks of those ages of darkness, when Christianity shed but a faint ray, and the diseased fancy teemed with prodigies and unnatural creations. In contemplating a being, who presents such different and inconsistent aspects, the mind finds nothing to rest upon ;

and instead of receiving distinct and harmonious impressions, is disturbed by shifting, unsettled images. To commune with such a being must be as hard, as to converse with a man of three different countenances, speaking with three different tongues. The believer in this system must forget it, when he prays, or he could find no repose in devotion. Who can compare it in distinctness, reality, and power, with the simple doctrine of One Infinite Father?

IV. Unitarianism promotes a fervent and enlightened piety, by asserting the absolute and unbounded perfection of God's character. This is the highest service which can be rendered to mankind. Just and generous conceptions of the Divinity are the soul's true wealth. To spread these, is to contribute more effectually, than by any other agency, to the progress and happiness of the intelligent creation. To obscure God's glory is to do greater wrong, than to blot out the sun. The character and influence of a religion must answer to the views which it gives of the Divinity; and there is a plain tendency in that system, which manifests the divine perfections most resplendently, to awaken the sublimest and most blessed piety.

Now, Trinitarianism has a fatal tendency to degrade the character of the Supreme Being, though its advocates, I am sure, intend no such wrong. By multiplying divine persons, it takes from each the glory of independent, all-sufficient, absolute perfection. This may be shown in various particulars. And in the first place, the very idea, that three persons in the Divinity are in any degree important, implies and involves the imperfection of each; for it is plain, that if one divine person possesses all possible power, wisdom, love, and happiness, nothing will be gained to himself or to the creation by joining with him two, or two hundred other persons. To say that he needs others for any purpose or in any degree, is to strip him of independent and all-sufficient majesty. If our Father in heaven, the God and Father of our Lord Jesus Christ, is not of himself sufficient to all the wants of his creation; if, by his union with other persons, he can accomplish any good to which he is not of himself equal; or if he thus acquires a claim to the least degree of trust or hope, to which he is not of himself entitled by his own independent attributes; then it is plain, he is not a being of infinite and absolute perfection. Now, Trinitarianism teaches, that the highest good accrues to the human race from the existence of three divine persons, sustaining different offices and relations to the world ; and it regards the Unitarian, as subverting the foundation of human hope, by asserting that the God and Father of our Lord Jesus is alone and singly God. Thus it derogates from his infinite glory.

In the next place, Trinitarianism degrades the character of the Supreme Being, by laying its disciples under the necessity of making such a distribution of offices and relations among the three persons, as will serve to designate and distinguish them; for in this way it interferes with the sublime conceptions of One Infinite Person, in whom all glories are concentrated. If we are required to worship three persons, we must view them in different lights, or they will be mere repetitions of each other, mere names and sounds, presenting no objects, conveying no meaning to the mind. Some appropriate character, some peculiar acts, feelings, and relations, must be ascribed to each. In other words, th3 glory of all must be shorn, that some special distinguishing lustre may

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