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of polytheism upon all who differ from them, I now deny their exclusive right to this denomination : we also are Unicarians.

“ But this is not all; for I do not mean to rest contented with a joint possession of this title, I demand the entire refignation of it to us exclusively. Nothing less than the absolute renunciation will satisfy me. Shall they who concur with a Jew, “ who crucified the Lord of Glory,” and with the Mura sulman, to whom the name of our Redeemer is an abomination, make pretensions to the title of Christians ? shall they pretend that they worship the Father, and are therefore Unitarians ? Our Lord himself shall put them down, who says, “ He that hateth me, hateth my Father also.” John xv. 23."

Surely Mr Burgh, of all men, has no right to complain of virulent obloquy. The abuse that he has thrown upon Mr. Linda sey, Mr. Temple, and Unitarians in general, and the disinge. nuous manner in which he has conducted his Inquiry, betray a mind filled with prejudice and partiality, are a discredit to himself and to his cause, and can be pleasing to none but the more bigotted and violent of those who hold the same opinions with himself. Yet the university of Oxford has thought proper to compliment him with an honorary degree. Of so great account, in the estimation of that celebrated body, is a bind and furious zeal for established tenets, as to compensate for the want, not only of clear ideas, and just reasoning, but also of ingenuity, candour, and charity. How prudent the advice of Bishop Hare to a young clergyman * : “ Whatever therefore you do, be orthodox : orthodoxy will cover a multitude of fins, but a cloud of virtues cannot cover the want of the minutelt particle of orthodoxy."

• Difficulties and Discouragements, &c. Eighth Edit. p. 20.

"ulent oblegur. Burgh, of alles also.. John who says, “

Art. XI. Letters to the Rev. Thomas Randolph, D.D. President of

C.C.C. and Lady Margaret's Professor of Divinity in the Univerfity of Oxford. Containing a Defence of Remarks on the Layman's Scriprural Confutation. By A. Temple, M. A. With an Appendix, in which the Tendency and Merits of Dr. Burgh's Publications are more particularly considered. 8vo. 3.8. 6 d. sewed. Cadell, &c. THIS is a sensible and judicious reply to Dr. Randolph's

1 animadversions upon Mr. Temple's Remarks, in wbich the Doctor is fairly convicted of misrepresentation, and juftly reproved for the want of that candour and charity which equally become the Gentleman and the Christian.

In such an hacknied controversy as that of the Trinity, it · cannot be expected that much new matter 'should be advanced - Rev. Nov. 1779.

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on either side: old arguments will be continually revived, and old answers must be repeated. Mr. Temple has, accordingly, many extracts from former writers on the subject, by whom the arguments alleged by Dr. Randolph have been particularly considered and refuted ; and he refers, on several occasions, to An Inquiry into the Opinions of the learned Christians, both ancient and modern, concerning the Generation of Jefus Christ, by the Editor of Ben Mordecai's Letters; a writer whom our modern advocates for the doctrine of the Trinity appear loch to attack. That they have permitted his publications to remain so long unanswered, is a proof that they feel the superiority of his abilities, and the strength of his argument. Our sentiments on the subject of the Trinity are well known: and we scruple not to affirm, that the more we read and reflect upon it, the more firmly we are convinced of the falsehood and absurdity of the Athanafian doctrine. Mr. Temple has, in our opinion, undeniably proved that “the Supreme God, he who was before all things, beings, or persons; and was himself the cause of every thing, being, or person, of which no one could exist, but as it pleased him to give him existence, must be underived and selfexistent; and consequently that Jefus Christ, whose attributes and essence, according to Dr. Randolph himself, are derived to him from the Father, cannot be the Supreme God.” In his fourth Letter he has mewn, in a masterly manner, that upon the Athanasian scheme it is not possible to vindicate our Sa. viour from the charge of prevarication, when he declared, Mark xiii. 32, Of that day and hour knoweth no man (according to our translation; but in the original it is édens, none, no pero fon) no, not the angels in heaven, neither the Son, but the Father ; the Father only, Matth. xxiv. 36: and has pointed out, in particular, the weakness and insufficiency of Dr. Randolph's evafions on this subject. The reader will find many critical remarks and ingenious reflections on passages of scripture, the sense in which the term 0:05 is applied to Christ, John i. 1, and in which it is faid that all things were created by him, and for him (according to that which is termed the Arian 'hypothesis), the worship due to Christ, and other important topics, scattered throughout the work; which we think cannot but give satisfaction, as far as relates to the inferiority of the Son to the Father, to every one who dares to think in opposition to the creed of his nurse *, and the decisions of authority.

The Appendix contains fome just and pointed observations on three passages extracted from Dr. Burgh's Scriptural Confutation, and on the conduct of the University of Oxford in con

• See Dr. Burgh's Scriptural Confutacion, p. 199.

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ferring an honorary degree upon such a Writer. The passages are the following:

• First; “ Reason is incapable of forming any idea of God: from whatever ultimate maxims Reason may proceed with relation to scripture truth, she is debarred of any appeal to God himself, or to any imagination she may conceive herself able to entertain of him.” Page 28.

Secondly; " God (Dr. B. means the one living and true God) took manhood on him, in order to give a fenfible object of worship to mankind. And to this object of sense worthip may be preferred without the imputation of idolatry.” Page 150.:

• Thirdly; “ All that it (holy scripture) contains, was as perspicuous to those who first perused it after the rejection of the Papal yoke, as it can be to us now, or as it can be to our posterity in the fiftieth generation.” Page. 220.

If it was thought necessary, says Mr. Temple, to compli. ment Dr. B. for any part of his performances, it can never be fufficiently lamented, that a mark of reprobation was not set on the above-cited passages, and much is it to be wilhed, on account of the respectable authority which, one would hope, has unwarily recommended them, that the most explicit detestation of the doctrines they contain may no longer be delayed. They are not flight and trivial mistakes, but capital fallities, which though charity may pardon on account of the peculiar prejudices of the writer, yet it is every man's duty to expose ; be. cause they are subversive of every thing rational and valuable in religion, and he who maintains them, is endeavouring, however undefignedly, to blow up the very rock on which true Protestantism, and true Christianity, is founded.' .

Mr. Temple has added some general remarks on Dr. Burgh's last publication, of which we have given an account in the preceding Article; and has produced a number of passages from the writers of the first three centuries, which are altoge:her irreconcilable with the Athanasian doctrine of the Trinity. It is observable, that some of these passages are the same that Dr. Burgh, in his hasty zeal, had produced to prove that they were not Unitarians.

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Art. XI. A Journal of the Life, Travels, and Labours in the Wor.de of the Ministry of John Griffith. 8vo. 45. Phillips. 1779.

HIS honeft man was an itinerant preacher among the 1 Quakers. He appears to be a staunch friend to his feet, and thoroughly to have imbibed the spirit of George Fox. He will not bate an ace to the fleeple-house; and would consider it as a species of Anti-christian profanation to facrifice the diftin. guishing prerogatives of 'Thee and Thou. ó' The Aeth (ass our Journalift) warreth against the spirit. Its language is quite

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we are attackung guns in our , &c. to the other in langua

opposite thereunto. The Aeth says, “ there is little in dress : religion doth not consist in apparel : there is little in language: there is little in paying tythes, &c. to the priefts : there is little in carrying guns in our ships to defend ourselves in eafe we are attacked by an enemy." To which I think it may be fafely added, that there is little or nothing in people who plead as above hinted, pretending to be of our fociety : for if they can easily let fall the before-mentioned branches of our Christian testimony, they will maintain the other no longer than they apprehend will suit their temporal interest. I have often wondered why such continue to profess with us at all.'

Mr. Griffith was born in Radnorshire, in South Wales, in the year 1713. He was favoured, he says, with the heartmelting vifitations of God's love, when he was about seven or eight years old : but like the prophet Samuel, he did not know from whence his precious consolations came.' He proceeds to give an account of his awakenings, convictions, relapfes, hortors, recoveries, &c. &c, ţill he brings us to his conversion

the Lord, says he, teaching my hands to war, and my fingers to fight under his banner, through whose blessing and affistance I found some degree of victory over the beast, viz. that part which hath its life in fleshly gratifications.' When Mr. Griffith had broke in his own Beast, he thought he could not be better employed than to aslist others in performing the same kind office on theirs. " As I remember, says he, I was twenty-one years of age the very day I first entered into this great and aw. ful work of the ministry, which was the 2ift of the fifth month, old stile, 1734.' A matter of such consequence undoubtedly deserved to be recorded in the most particular manner, to prevent debates in future times ! We have heard that seven cities were together by the ears about the birth-place of Homer : and all this contention arose from a deficiency in biography that cannot be charged to the account of Mr. Griffith.

His conflicts with the beast, indeed, were not at an end,

notwithstanding the Lord had committed to him the difpenfation of the gospel, with the incomes of peace and joy in the Holy Ghost. Great, says lie, were my temptations, and various the combats I had for divers years after, with my soul's enemies. Oh! how hard I found it to keep from being defiled, more or less, with the polluting foods which were almost continually poured out of the great red dragon's mouth, in order to carry away my imagination into unlawful delights, from which I did not always wholly escape ! .. But amidst the actings of sin he found the counter-actings of grace. It was frequently hot work; for he informs us,

that he often found, that when the Judge of all hath been pleased to arise, and to find him out with his fig-leaf covering

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on (having very imprudently, by giving way to wrong things, in a great measure lost the garment of innocence), the furnace hath been made very hot, that so his dross might be done away.

At length Mr. Griffith " found his mind pretty strongly drawn, as he exprefseth himself, and much inclined to enter into a marriage state with a young woman, whose name was Rebekkah. We took each other, says he, in marriage the 30th of the tenth month, 1737, at a large and folemn meeting, under the precious over-shadowing of the power of divine love I think to a larger degree than I had often, if ever felt before, which was no small confirmation of our being rightly joined together.'. '

Mr. Griffith proceeds to journalize it through upwards of 400 pages; in which we have an account of his perils by sea and land-perils amongst false brethren-perils of the flesh and perils of the spirit. The poor man, in company with a few friends, were moved to visit their brethren and sisters in New England: but after encountering the dangers of the Atlantic (for by the bye we ought to have remarked that che last scene of his labours was laid in America) he, with his companions, was taken by a privateer, and carried to France. Here he conversed with nuns, and disputed with friars. “Some of their questions, says hè, were very ensnaring: however, I was enabled to answer them in such a manner as that they could take no advantage thereof, to bring me into trouble.' Cunning enough!

From France Mr. Griffith and his companions were carried to Spain, and staid at Sebastian several weeks for the cartel ship’s failing. The Spaniards, fays he, are much more difagreeable to live amongst than the French. The men appeared to us, in a general way, poor, proud, and exceeding lazy ; filled with high conceits of themseives, both in a civil and a religious sense. They fauntered about, walking with their cloaks over their shoulders, looking upon us with contempt, as we neither could bow to their pride, nor to their religion : nor could we look upon them in a favourable light when we observed what Naves they make of their wives, and of their women in general, who are employed in all or most of the drudgery, even in rowing their boats. I have seen in their ferries, and other business on the water, to speak within compass, more than a hundred women thus employed; and scarcely is a man seen to touch an oar, unless he goes a fishing; and then his wife or some woman must bring his cloak and sword to the water-side against he comes on shore, and carry the fish home on her head, while he walks in state to the town.'

After congratulating English women on their privileges, he thus graphically describes the state of religion in that country,

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