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be thrown on each. Accordingly, creation is associated peculiarly with the conception of the l'ather; satisfaction for human guilt with that of the Son; whilst sanctification, the noblest work of all, is given to the Holy Spirit as his more particular work. By a still more fatal distribution, the work of justice, the office of vindicating the rights of the Divinity, falls peculiarly to the Father, whilst the loveliness of interposing mercy, clothes peculiarly the person of the Son. By this unhappy influence of Trinitarianism, from which common minds at least cannot escape, the splendours of the Godhead, being scattered among three objects, instead of being united in One Infinite Father, are dimmed ; and he, whose mind is thoroughly and practically possessed by this system, can hardly conceive the effulgence of glory in which the One God offers himself to a pious believer in his strict unity.

But the worst has not been told. I observe, then, in the third place, that if Three Divine Persons are believed in, such an administration or government of the world must be ascribed to them, as will furnish them with a sphere of operation. No man will admit three persons into his creed, without finding a use for them. Now it is an obvious remark, that a system of the universe, which involves and demands more than one Infinite Agent, must be wild, extravagant, and unworthy the perfect God; because there is no possible or conceivable good, to which such an Agent is not adequate. Accordingly we find Trinitarianism connecting itself with a scheme of administration, exceedingly derogatory to the Divine character. It teaches, that the Infinite Father saw fit to put into the hands of our first parents the character and condition of their whole progeny; and that, through one act of disobedience, the whole race bring with them into being a corrupt nature, or are born depraved. It teaches, that the offences of a short life, though begun and spent under this disastrous influence, merit endless punishment, and that God's law threatens this infinite penalty; and that man is thus burdened with a guilt, which no sufferings of the created universe can expiate, which nothing but the sufferings of an Infinite Being can purge away. In this condition of human nature, Trinitarianism finds a sphere of action for its different persons. I am aware that some Trinitarians, on hearing this statement of their system, may reproach me with ascribing to them the errors of Calvinism, a system which they abhor as much as ourselves. But none of the peculiarities of Calvinism enter into this exposition. I have given what I understand to be the leading features of Trinitarianism all the world over; and the benevolent professors of that faith, who recoil from this statement, must blame, not the preacher, but the creeds and establishments by which these doctrines are diffused. For ourselves, we look with horror and grief on the views of God's government, which are naturally and intimately united with Trinitarianism. They take from us our Father in heaven, and substitute a stern and unjust lord. Our filial love and reverence rise up against them. We say to the Trinitarian, touch anything but the perfections of God. Cast no stain on that spotless purity and loveliness. We can endure any errors but those, which subvert or unsettle the conviction of God's paternal goodness. Urge not upon us a system, which makes existence a curse, and wraps the universe in gloom. Leave us the cheerful light, the free and healthful atmosphere, of a liberal and rational faith; the ennobling and consoling influences of the doctrine,

which nature and revelation in blessed concord teach us, of One Father of unbounded and inexhaustible love.

V. Unitarianism is peculiarly favourable to piety, because it accords with nature, with the world around and the world within us; and through this accordance it gives aid to nature, and receives aid from it, in impressing the mind with God. We live in the midst of a glorious universe, which was meant to be a witness and a preacher of the Divinity; and a revelation from God may be expected to be in harmony with this system, and to carry on a common ministry with it in lifting the soul to God. Now, Unitarianism is in accordance with nature. It teaches One Father, and so does creation, the more it is explored. Philosophy, in proportion as it extends its views of the universe, sees in it, more and more, a sublime and beautiful unity, and multiplies proofs, that all things have sprung from one intelligence, one power, one love. The whole outward creation proclaims to the Unitarian the truth in which he delights. So does his own soul. But neither nature nor the soul bears one trace of Three Divine Persons. Nature is no Trinitarian. It gives not a hint, not a glimpse of a tri-personal author. Trinitarianism is a confined system, shut up in a few texts, a few written lines, where many of the wisest minds have failed to discover it. It is not inscribed on the heavens and the earth, not borne on every wind, not resounding and re-echoing through the universe. The sun and stars say nothing of a God of three persons. They all speak of the One Father whom we adore. To our ears, one and the same voice comes from God's word and works, a full and swelling strain, growing clearer, louder, more thrilling as we listen, and with one blessed influence lifting up our souls to the Almighty Father. This accordance between nature and revelation increases the power

of both over the mind. Concurring as they do in one impression, they make that impression deeper. To men of reflection, the conviction of the reality of religion is exceedingly heightened, by a perception of harmony in the views of it which they derive from various sources. Revelation is never received with so intimate a persuasion of its truth, as when it is seen to conspire to the same ends and impressions, for which all other things are made. It is no small objection to Trinitarianism, that it is an insulated doctrine, that it reveals a God whom we meet nowhere in the universe. Three Divine Persons, I repeat it, are found only in a few texts, and those so dark, that the gifted minds of Milton, Newton and Locke, could not find them there. Nature gives them not a whisper of evidence. And can they be as real and powerful to the mind, as that One Father, whom the general strain and common voice of Scripture, and the universal voice of nature, call us to adore?

VI. Unitarianism favours piety by opening the mind to new and ever enlarging views of God. Teaching, as it does, the same God with nature, it leads us to seek him in nature. It does not shut us up in the written word, precious as that manifestation of the Divinity is. It considers revelation, not as independent on his other means of instruction; not as a separate agent; but as a part of the great system of God for enlightening the human soul; as intimately joined with creation and providence, and intended to concur with them; and as given to assist us in reading the volume of the universe. Thus Unitarianism, where its genuine influence is experienced, tends to enrich and fertilise

the mind; opens it to new lights, wherever they spring up; and by combining, makes more efficient, the means of religious knowledge. Trinitarianism, on the other hand, is a system which tends to contine the mind; to shut it up in what is written; to diminish its interest in the universe ; and to disincline it to bright and enlarged views of God's works. This effect will be explained, in the first place, if we consider, that the peculiarities of Trinitarianism differ so much from the teachings of the universe, that he who attaches himself to the one, will be in danger of losing his interest in the other. The ideas of Three Divine Persons, of God clothing himself in flesh, of the infinite Creator saving the guilty by transferring their punishment to an innocent being, these ideas cannot easily be made to coalesce in the mind with that which nature gives, of One Almighty Father and Unbounded Spirit, whom no worlds can contain, and whose vicegerent in the human breast pronounces it a crime, to lay the penalties of vice on the pure and unoffending.

But Trinitarianism has a still more positive influence in shutting the mind against improving views from the universe. It tends to throw gloom over God's works. Imagining that Christ is to be exalted, by giving liim an exclusive agency in enlightening and recovering mankind, it is tempted to disparage other lights and influences; and for the purpose of magnifying his salvation, it inclines to exaggerate the darkness and desperateness of man's present condition. The mind thus impressed, naturally leans to those views of nature and of society, which will strengthen the ideas of desolation and guilt. It is tempted to aggravate the miseries of life, and to see in them only the marks of divine displeasure and punishing justice; and overlooks their obvious fitness and design to awaken our powers, exercise our virtues, and strengthen our social ties. In like manner, it exaggerates the sins of men, that the need of an Infinite atonement may be maintained. Some of the most affecting tokens of God's love within and around us are obscured by this gloomy theology. The glorious faculties of the soul, its high aspirations, its sensibility to the great and good in character, its sympathy with disinterested and suffering virtue, its benevolent and religious instincts, its thirst for a happiness not found on earth, these are overlooked or thrown into the shade, that they may not disturb the persuasion of man's natural corruption. Ingenuity is employed to disparage what is interesting in the human character. Whilst the bursts of passion in the new-born child, are gravely urged as indications of a native rooted corruption; its bursts of affection, its sweet smile, its innocent and irrepressible joy, its loveliness and beauty, are not listened to, though they plead more eloquently its alliance with higher natures. The sacred and tender affections of home; the unwearied watchings and cheerful sacrifices of parents; the reverential, grateful assiduity of children, smoothing an aged father's or mother's descent to the grave; woman's love, stronger than death; the friendship of brothers and sisters; the anxious affection, which tends around the bed of sickness; the subdued voice, which breathes comfort into the mourner's heart; all the endearing offices, which shed a serene light through our dwellings; these are explained away by the thorough advocates of this system, so as to include no real virtue, so as to consist with a natural aversion to goodness. Even the higher efforts of disinterested benevolence, and the most unaffected expressions of piety, if not connected

with what is called “the true faith,” are, by the most rigid disciples of the doctrine which I oppose, resolved into the passion for distinction, or some other working of “unsanctified nature. Thus, Trinitarianism and its kindred doctrines have a tendency to veil God's goodness, to sully his fairest works, to dim the lustre of those innocent and pure affections, which a divine breath kindles in the soul, to blight the beauty and freshness of creation, and in this way to consume the very nutriment of piety. We know, and rejoice to know, that in multitudes this tendency is counteracted by a cheerful temperament, a benevolent nature, and a strength of gratitude, which bursts the shackles of a melancholy system. But from the nature of the doctrine, the tendency exists and is strong; and an impartial observer will often discern it resulting in gloomy, depressing views of life and the universe.

Trinitarianism, by thus tending to exclude bright and enlarging views of the creation, seems to me not only to chill the heart, but to injure the understanding, as far as moral and religious truth is concerned. It does not send the mind far and wide for new and elevating objects; and we have here one explanation of the barrenness and feebleness, by which theological writings are so generally marked. It is not wonderful, that the prevalent theology should want vitality and enlargement of thought for it does not accord with the perfections of God and the spirit of the universe. It has not its root in eternal truth; but is a narrow, technical, artificial system, the fabrication of unrefined ages, and consequently incapable of being blended with the new lights which are spreading over the most interesting subjects, and of being incorporated with the results and anticipations of original and progressive minds. It stands apart in the mind, instead of seizing upon new truths, and converting them into its own nutriment. With few exceptions, the Trinitarian theology of the present day is greatly deficient in freshness of thought, and in power to awaken the interest and to meet the intellectual and spiritual wants of thinking men. I see indeed superior minds and great minds among the adherents of the prevalent system; but they seem to me to move in chains, and to fulfil poorly their high function of adding to the wealth of the human intellect. In theological discussion, they remind me more of Sampson grinding in the narrow mill of the Philistines, than of that undaunted champion achieving victories for God's people, and enlarging the bounds of their inheritance. Now, a system which has a tendency to confine the mind, and to impair its sensibility to the manifestations of God in the universe, is so far unfriendly to piety, to a bright, joyous, hopeful, ever-growing love of the Creator. It tends to generate and nourish a religion of a melancholy tone, such I apprehend, as now predominates in the Christian world.

VII. Unitarianism promotes piety, by the high place which it assigns to piety in the character and work of Jesus Christ. What is it which the Unitarian regards as the chief glory of the character of Christ? I answer, his filial devotion, the entireness with which he surrendered himself to the will and benevolent purposes of God. The piety of Jesus, which, on the supposition of his Supreme Divinity, is a subordinate and incongruous, is, to us, his prominent and crowning attribute. place his

oneness with God,” not in an unintelligible unity of essence, but in unity of mind and heart, in the strength of his love, through which he renounced every separate interest, and identified himself with

his Father's designs. In other words, filial piety, the consecration of his whole being to the benevolent will of his Father, this is the mild glory in which he always offers himself to our minds; and, of consequence all our sympathies with him, all our love and veneration towards him, are so many forms of delight in a pious character, and our whole knowledge of him incites us to a like surrender of our whole nature and existence to God.

In the next place, Unitarianism teaches, that the highest work or office of Christ, is to call forth and strengthen piety in the human breast; and thus it sets before us this character as the chief acquisition and end of our being. To us, the great glory of Christ's mission consists in the power with which he “reveals the Father," and establishes the "kingdom or reign of God within” the soul. By the crown which he wears, we understand the eminence which he enjoys in the most beneficent work in the universe, that of bringing back the lost mind to the knowledge, love, and likeness of its Creator. With these views of Christ's office, nothing can seem to us so important as an enlightened and profound piety, and we are quickened to seek it, as the perfection and happiness to which nature and redemption jointly summon us.

Now we maintain, that Trinitarianism obscures and weakens these views of Christ's character and work; and this it does, by insisting perpetually on others of an incongruous, discordant nature. It diminishes the power of his piety. Making him, as it does, the Supreme Being, and placing him as an equal on his Father's throne, it turns the mind from him as the meekest worshipper of God; throws into the shade, as of very inferior worth, his self-denying obedience; and gives us other grounds for revering him, than his entire homage, his fervent love, his cheerful self-sacrifice to the Universal Parent. There is a plain incongruity in the belief of his Supreme Godhead with the ideas of filial piety and exemplary devotion. The mind, which has been taught to regard him as of equal majesty and authority with the Father, cannot easily feel the power of his character as the affectionate son, whose meat is was to do his Father's will. The mind, accustomed to make him the ultimate object of worship, cannot easily recognise in him the pattern of that worship, the guide to the Most High. The characters are incongruous, and their union perplexing, so that neither exerts its full energy on the mind.

Trinitarianism also exhibits the work as well as character of Christ, in lights less favourable to piety. It does not make the promotion of piety his chief end.

It teaches that the highest purpose of his mission was to reconcile God to man, not man to God. It teaches, that the most formidable obstacle to human happiness lies in the claims and threatenings of divine justice. Hence, it leads men to prize Christ more for answering these claims and averting these threatenings, than for awakening in the human soul sentiments of love towards its Father in heaven. Accordingly, multitudes seem to prize pardon more than piety, and think it a greater boon to escape, through Christ's sufferings, the fire of hell, than to receive, through his influence, the spirit of heaven, the spirit of devotion. Is such a system propitious to a generous and ever-growing piety?

If I may be allowed a short digression, I would conclude this head

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