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Not all the disturbing force of the hierarchy could ever succeed completely to its wishes: but it succeeded so far as to give us an erroneous instead of a true æra for the birth of Christ. It also disturbed some chronological dates more fanciful and of less importance. Before Herod was raised from the dead, to do a deed without a name, such a deed as none but a downright, absolute madman could ever think of doing, and none but one theologically mad could ever really believe to be done by any man in his senses, chronologers, who are very fond of round numbers, and almost as zealous for correspondences as a Swedenborgian, had by their calculations, assisted by imagination, made the world to be exactly 4000 years old at the birth of Jesus. But when Herod commanded Jesus to be born four years earlier, (a mere trifle, compared with what the pseudo-Matthew has ascribed to him!) the chronologers, obedient to the mandate, made the world to be exactly 4000 years old at the new birth, and 4004 at the old. And that this new birth might not claim any nearer approach to Roman antiquity, but keep itself at a proper distance from the birth of the immortal city, the Romans, whose consular calendar would not easily admit of extending the duration of their republic, were kindly accommodated with four years in addition to the duration of their regal state, when there was as full and as free scope for invention as any chronologer could desire. And thus the 240 years which Sir Isaac Newton had the presumption to think were a vast deal too long for seven kings to reign in succession, were extended to 244. But the Jews, who were always a stiff-necked people, and always resisted the Holy Ghost, would have nothing to do, either with the new axpobusia, or even with the old superfluity of these uncircumcised Heathens, no portion of which they contended was sanctioned by their records, or could be freed from the suspicion of uncleanness even by the Heathens themselves. Accordingly, they would not superintend the printing of a Hebrew Bible for the Christians unless they were allowed to cut off 240 years from the Christian æra for the date of it; which any one may see exemplified

in the rabbinical dates annexed to Robert Stephens's, to Plantin's, and to most of the early-printed Hebrew Bibles.

The true year of the crucifixion, then, has been faithfully preserved by the Christian church in all ages, In every mode of computing time, the memory of it has been carefully handed down from year to year, and from cycle to cycle, in the way described. The year of the vulgar æra in which it happened is also regularly marked in the margins of our Gospels to this day. To this year the adherence has been invariable ever since the æra was adopted. To corresponding years in other æras the adherence was equally invariable, as long as those æras were in use. When they fell into disuse, the correspondence between the years of those æras and our own was lost. It has, therefore, now become a question of some difficulty among us, in what year of the Jews, the Greeks, or the Romans, though not in what year of our own æra, the crucifixion happened. There is also, from some cause or other, a difficulty in settling the precise day of it, so as to be free from all objection. Basnage says rightly, (Vol. I. p. 246, col. 1,) no day can be the true day, unless it be a Friday, and also the day of the full moon. I add, unless it stand on the site of the 1st of April in the original table of paschal limits; which table has been carefully preserved in all the service-books of the church ever since it was a church. And I further add, that no year can be the true year of the crucifixion, unless it correspond to the year 33 of our present vulgar æra.

Mr. Benson, therefore, cannot be right in placing the crucifixion in the year 4742 of the Julian period, which, ever since that period was invented by Joseph Scaliger, has been considered as coinciding with the year 29 of the vulgar æra, whose paschal limit, in the original table, is the 15th of April; but which Mr. B. (pp. 326-328) would allow any one that chooses it, to consider as the 18th of March, a day antecedent to the vernal æquinox, a thing unheard of, or even as the 25th of March, between which and the year 29 there is no correspondence whatever.

Philadelphia Unitarian Society.

to

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Newcastle-under-Lyme, to the Society and myself to persist in SIR, March 18, 1822. attempting what must be unacceptable THE inclosed document relative to them in proportion as it discovered the transactions of the Philadel- increasing incapacity in me. Still, if phia Unitarian Society, having lately it should be in any respect desirable, I remaining strength should allow, and come into my possession, I send it to would not decline the delivery, now and you for insertion, if you think proper, then, of an occasional discourse, but I in the Repository. As the subject of feel it indispensably necessary, both to Lay-Preaching has lately been brought my health and the ease of my mind, to before the public in your pages, it be at perfect liberty from any positive or may be interesting to some of your permanent engagement. readers to be presented with a practical proof of its efficacy when conducted with sincerity and seriousness. I also inclose you an extract of a letter received a few days ago from Philadelphia.

P. B.

As I presume this communication will be entered on your minutes, I wish to avail myself of the opportunity to leave on record, among the archives of that church which I have been an humble instrument in founding, my thankfulness to the Divine Providence, that I have been thus led to a more diligent inquiry into the

Transactions of the Philadelphia Uni- grounds of the Christian revelation-my

tarian Society.

Extract from the minutes of a meeting of the members, pewholders and contributors of the first Society of Unitarian Christians in the city of Philadelphia, held in the church, agreeably to previous notice, after morning service, on the 9th April, 1820.

Mr. John Vaughan was called to the chair, and

Mr. William Turner was appointed Secretary.

The Chairman read the following letter from Mr. Ralph Eddowes, dated 25th March, 1820.

To the Committee of Order of the Unitarian Society.

RESPECTED FRIENDS & AssoCIATES, I now find myself under the necessity of deciding upon a measure which I have for some time past had in contemplation, -that of retiring from the situation I hold as officiating minister to our Society. When I agreed to conduct the service alternately with Mr. Taylor, I had many doubts whether my powers of body and mind would admit of such continued exertion; and I now find the duty becoming too great a burden upon both, increased by a consciousness how very deficient I have been, at best, in the qualifications necessary for an office of such a serious and important nature. However, that no immediate inconvenience may arise from au alteration or interruption of the present course, I propose (if God permit) to continue it for six months longer; by that time I shall have entered upon my seventieth year, when the natural faculties, whatever they may have been, cannot be otherwise than on the decline; and it would be doing injustice

firm and deliberate conviction of its general truth-and more particularly of those views of it to which the great and fundamental doctrine of the DIVINE UNITY, either directly or collaterally, leads; associating reason with faith, and laying a broad foundation for hope, and love, and joy: on them I confidently rely for consolation through the short remainder of my days, and for support in the hour of death. Nor do I doubt that, in God's good time, they will dispel every mist of error, and restore the religion of the gospel to its primitive purity. With earnest wishes and fervent prayers for the peace and prosperity of the society,

I remain,

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liam Hulings, seconded by Mr. James Whereupon, on the motion of Mr. WilTaylor,

It was unanimously Resolved,

That we learn, with unfeigned regret, that notice has been given by Mr. Eddowes of his intention to retire from the public services of the church at the expiration of six months from the 25th day of March last.

That, much as we lament the loss we shall sustain, the reasons assigned by him for discontinuing his labours among us, particularly as regards the state of his health, render it our duty to acquiesce in an event, to which we cannot help looking forward with solicitude and concern.

That we entertain a high sense of the very able and acceptable manner in which Mr. Eddowes has conducted the public services, and of the truly Christian example by which he has practically illustrated the great duties of our holy religion and

:

that we feel the weight of a large debt of gratitude for his disinterested and gratuitous ministrations among us during a period of nearly 13 years.

That, under the influence of these sentiments, we offer him our most respectful and sincere thanks, accompanied by our warmest wishes for his present welfare and future happiness.

That a copy of these Resolutions, attested by the Chairman and Secretary, be presented to Mr. Eddowes, and that Mr. William Hulings and Mr. Guy Bryan be a committee for that purpose.

True extract from the minutes.
(Signed) JOHN VAUGHAN,
Chairman.

WM. TURNER, Secretary.

In his reply, Mr. E. expressed his deep sense of the kindness of the Society in

given him by Mr. Sparkes, in his little periodical publication, has been attacking us in a style of asperity worse (some say) than Dr. M. himself.

"There is a strong movement among the Catholics about the choice of a priest for St. Mary's--the clergy on one side and the people on the other contending for the right of appointment. Some per sonal violence has been used, and both parties are resorting to the law for the confirmation of their claims. These things seem to portend a revolution in favour of religious liberty, in the end no less successful thau that which has given us the full enjoyment of our civil rights."

Ross, SIR, April 10, 1822. SEND you a few remarks on the In

passing these Resolutions, and his obliga- I supposed death of Moses.

tions for the politeness of the gentlemen who presented them; but that, being as little expected as merited, he had been prepared to find his only reward in the consciousness of having discharged the duty, however imperfectly, to the best of his ability.

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delphia.

"Dr. M― has retired from his ministerial office at New York, having been chosen President of Carlisle College, Pennsylvania. In his farewell Sermon to his flock, he took occasion to pour forth a torrent of the most bitter invec

tives against the Unitarians, imprecating curses upon, and consigning them to damnation, although he said that their doctrine was too coarse and abominable for hell itself. The Sermon being printed, came under review by Mr. Walsh, who publishes a daily paper in Philadelphia. He, though a Catholic, in an article headed Intolerance, warmly reprobated this unchristian and illiberal conduct of the Doctor's, and very handsomely did justice to the character of Unitarians as a body, mentioning an individual among them as the foremost in every plan of public benevolence and utility. The Sermon has been remarked upon by one of the New York Unitarian congregation, and Mr. Taylor has taken the occasion to defend the cause before a numerous audience at our regular evening service, so that we seem in a way more than ever to attract the public notice. Indeed, the Presbyterian clergy do all they can to help us; they

cannot refrain from venting their spleen in sermons and publications. Dr. formerly of New York, but now of Princeton College, sore from the castigation

Deut. xxxiv. 5, it is said, "So Moses the servant of the Lord died," &c. ; Dr. Geddes observes on this passage, (see Crit. Remarks, p. 473,) that "not only many Jews, but some good Christian fathers, think that he died not, but was snatched up to heaven alive." This, however, he says, "is not the common opinion of modern commentators ;" himself amongst the rest, I should think from his manner of stating this opinion, and asking the question, who wrote the account

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of the death of Moses and of his burial? 'It is clear, however," he adds, "that it must have been written after, and some considerable time after Moses, from this expression, unto this day no man knoweth aught of his sepulchre." Now, from the proneness of the Iraelitish nation to idolatry, of which Moses has given us many instances, it might be concluded, that deed took place, and the place of his this concealment of his death, if it inburial, was intended to prevent the Jews from deifying their great legislator, after the manner of the Heathen nations. And this might have been the case, had they known of his being translated alive to heaven, in their then circumstances.

Now the Scriptures of the New Testament have revealed this mystery to us Christians. The gospel, I say, informs us that Moses, as well as Elijah, was translated from earth to heaven without undergoing the law of our nature. Indeed, the historian infers as much when he informs us,

Mr. Wilson's proposed Life of De Foe.

that his eye was not dim, nor was his natural force," or vigour, “abated;" although of the age of 120 years. Ver. 7th. Three of the evangelists have given an account of the transfiguration of Jesus; or a sensible display of the glories of the future state, in the persons of Moses, Elijah and Jesus. There is little difference in their several relations, only Luke positively calls them men; which would not have applied to Moses, had he been dead; neither can it be asserted, that he was risen from the dead, without contradicting the express testi

269.

Daniel De Foe, with a view to publication, you will oblige me by allowing your work to be the medium for requesting communications from any of your correspondents for the furtherance of the design, and the same will be thankfully accepted, addressed to me either at Lufton, near Yeovil, in Somersetshire; or at No. 34, Ely Place, Holborn, in London.

WALTER WILSON.

The Unitarian Mourner comforted. LETTER IV.

Daughter, aged 20.

Sept. 28, 1819.

mony of Scripture, that Jesus was the To Mrs. — on the Death of her first-fruits of them that slept. Here, then, we have the testimony of three evangelists that Moses died not; but was translated, like Enoch and Elijah,

to the heavenly state. And this satisfactorily accounts, why his sepulchre was not to be found. This is called a vision by the sacred writers, but it was also a real transaction, as St. Peter affirms, from what they both saw and heard in the Holy Mount. (See 2 Epist. Peter i. 16-18.) It is rather singular, that neither John in his Gospel or Épistles, nor James, who were eye and ear witnesses with Peter, should make any allusion to this transaction of the transfiguration; but we have sufficient evidence of the historical fact.

PHILALETHES.

P.S. At p. 216, Vol. VI. of Theol. Repos., I beg to correct a passage relating to the Prince Michael, who is there represented as the leader or great prince of the children of Israel, to restore them to their country, &c., as foretold by Daniel. (See x. 13-21 and xii. 1.) It does not necessarily follow that this temporal prince was to spring from the stem of Jesse, as is supposed in the paper referred to; I rather think now, he may be of Gentile race, as Cyrus was, who was the great deliverer of the Jews from the Babylonish captivity. And should the war between Russia and Turkey take place, as in all probability it will, we shall soon discover to whom this high destiny belongs.

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MY DEAR MADAM,
ADOPT this method of addressing

you, in the hope of being able to express my sentiments on the subject of the recent painful visitation of Diviae Providence, more fully and with better effect than can be done in conversation. If it be any solace of your grief to know that others feel with you, I beg to assure you, for my own part, that I have been deeply affected by your loss, and that the other members of our society with whom I have conversed on the subject, sincerely sympathize with you.

But happily it is not in the sympathy of our friends alone that we can find consolation in seasons of distress. With no better support than earthly friends can afford, the heart would sink under its burthen of grief. You will allow me to attempt the fulfilment of what I conceive to be the most im portant part of the office of the Christian friend and the Christian minister, by directing your thoughts, as well as I am able, to those everlasting sources of consolation which the sacred volume unfolds. I doubt not it will be often before you,-for every other book is poor and meagre in comparison with these living oracles. Let me particularly recommend to your attention the following passages, as affording interesting subjects for meditation, under the loss of friends, and more especially the loss of children: 2 Sam. xii. 15-23; 2 Kings iv. 8-37; 1 Kings xvii. 8-24; Job i. 18-22; Ezekiel xxiv. 15, 16; Luke vii. 11-16, viii. 41, 42, 49–56.

Your eyes will, perhaps, be dimmed with tears, when you read of the

happy lot of the widow of Zarephthah, the Shunemmite, and the wife of Jairus, who had their beloved offspring restored to their longing arms, just as the gates of death appeared to have closed upon them for ever, and contrast their lot with yours. But your grief will be greatly moderated when you recollect that these events are recorded instances of the power of God to raise the dead to life again. And, upon further reflection, you will find that what seemed at first sight to be calculated to aggravate your sufferings, is in fact adapted not only to soothe them, but to change the voice of wailing into songs of thanksgiving and joy. Happy were these favoured mothers, although they were doomed shortly to part company again, and their intercourse with their children, thus snatched from the grave, might be interrupted by distance, or embit tered by vice. But far happier will virtuous parents one day become, when rising from the slumbers of death, they shall run to embrace those whom God hath given them, and be re-united in eternal friendship. No selfishness shall cool the ardour of their attachment, no sorrows shall cloud their intercourse, no follies and imperfections shall call for the voice of admonition. Whatever in this world has given pleasure, shall be heightened and perfected; whatever has caused momentary pain, shall be eternally banished. Allow me to remind you that the hope of a resurrection is the main pillar of Christianity, "for this is the word of faith" preached by the apostles, "that if thou wilt confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised him from the dead, thou shalt be saved." This great truth the Unitarian doctrine places in the clearest point of view. While other systems disguise the fact of his death, and perplex the evidence of his resurrection, by representing him as God who can not die, and as rising by his own inherent power and immortality from the grave, the Unitarian believes him to have been precisely what the apostle's argument to the Corinthians supposes him to have been-simply a man. If he were any thing more, his resurrection could be no proof of the possibility and pledge of the certainty of "For since by man came death,

ours.

by man came also the resurrection of the dead." Whatever therefore others may tell you of the barrenness of this doctrine, you will, I trust, find it fruitful in the richest sources of consolation. You view the Saviour of the world in the most interesting light pos sible, as tempted in all points like his brethren, yet without sin; as having, not figuratively, or nominally suffered, but as having really undergone all the piercing griefs of this state of trial, and set us an example at once of feeling them acutely and bearing them manfully. And when you meditate on the character and perfections of God, your thoughts of him will be full of consolation and joy. You do not consider him as having required of you a sinless obedience which he made you incapable of yielding him, or as making you the subject of his everlasting, implacable wrath for the guilt of another which you had no part in incurring; but as love, infinite and essential love, revealing itself in the works of nature, but more fully in the dispensation of grace, the free gift of pardon and eternal life, to every sincerely repentant offender.

It is my earnest hope, that while you and Mr. H. meditate on these things in the "multitude of your" troubled "thoughts within you," the consolations of God" will still "delight your souls."

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Had you this morning consigned to an untimely grave a froward, ungrateful, or vicious child, I might have been at a loss to know in what language of consolation to address you. But to the parents of an amiable, pious and dutiful daughter, a thousand pleasing topics for reflection will readily occur. To have been the authors of her birth, instead of being thought of with pain and shame, is a subject of pride and congratulation. A thousand instances of dutiful attachment to her earthly parents, and of reverential love to her heavenly Father, will rush into your minds in your hours of retirement and meditation. And even the last sad scene of suffering which brought her an early victim to grace the triumphs of death,-when it is recollected that disease and approaching dissolution seemed as it were to unlock the treasures of the pious heart, which modesty had kept concealed, and to convince her sorrowing relatives how well

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