6. Ούτως αταλαίπωρος τοις πολλοις η ζήτησις της αληθείας, και επι τα ετοίμα μάλλον τρεπονται.” Thucyd. p. 15. edit. Franc. 1594. "I like not that arrogant theology, which presumes to explore what angels desire to look into, and which failing in its attempt, rejects as absurd what it is not able to understand." Bishop Watson's Charge in 1795. "Aperte dicite non vos credere Christi Evangelio: nam qui in Evangelio quod vultis creditis, quod vultis non creditis, vobis potius quam Evangelio creditis." Aug. cont. Faust. tom. vi. p. 336. ed. 1569: APPENDIX. IN supplement to certain remarks in the preceding sheets, (particularly pp. 28, 29. 53-62. 93-98. 105-109.) it becomes necessary to exhibit a brief outline of the opinions of that sect, which, under the assumed title of UNITARIAN, has presumed to arrogate the exclusive profession of the divine unity; and which has of late years exerted itself, in the sister country, with uncommon zeal and activity, for the subversion of the doctrines and the establishment of the national religion. An abstract, presenting at one view, the leading principles and consequences of the system, devested of the imposing phraseology, which writers of modern days know so well how to apply to all objects whether worthy or unworthy, may prove not less beneficial to some who have, than to others who have not, embraced its doctrines. The task, indeed, is not without its difficulty. To seize what is fugitive: to fix that which is ever in the act of change: to chain down the Proteus to one form, and to catch his likeness ere he has shifted to another:-this is certainly a work not easy to be accomplished. What Unitarianism, however, was in the year *1798, a writer, who professes himself its faithful interpreter and vindicator, has circumstantially detailed. Mr. Belsham, the late theological teacher at Hackney, has ex officio announced the creed of the day: and, so far as the principle of dissent can admit concurrence, the doctrines which he has promulged, may reasonably be presumed, to be those generally received by the Dissenters of the Unitarian denomination throughout the sister country. The scheme, as presented by this writer, in his Review of Mr. Wilberforce's Inquiry, is briefly as follows. Beginning with the existence of "an infinitely powerful, wise, and good This appendix was originally drawn up in the year 1800. What have been the wanderings of the fugitive since that period, the Author has had little leisure, and less inclination, to explore. He is also disposed to think, that full as much consequence has been already attached to the subject as it is entitled to. being, as the first and fundamental principle of rational religion," he pronounces the essence of this being to be love: and from this he infers, as a demonstrable consequence, that none of the creatures formed by such a being, "will ever be made eternally miserable." To suppose the contrary, he maintains, is not only inconsistent with the divine benevolence, but directly contradictory to the plainest principles of justice. That all will rise again after death, he admits to have been taught by Christ: and he likewise admits, that "the wicked will be raised to suffering." But, since God would act unjustly in inflicting "eternal misery for temporary crimes; the sufferings of the wicked can be but remedial, and will terminate in a complete purification from moral disorder, and in their ultimate restoration to virtue and happiness ;"* or, as he elsewheret expresses it, "Moral evil must be expelled by the application of natural evil;" and if not fully effected in this life," the process must be carried on by the severer sufferings of a future retribution."-Thus the doctrine of a purgatory‡ stands immoveably fixed on the basis of the Divine justice: and the antithesis between eternal misery and temporary crimes, is made to complete the demonstration of the Unitarian; by which, he is not only enabled to communicate "confidence" and "tranquillity" to the enlightened and virtuous believer;"§ but, he might have also added, a hardened and fearless security to the impenitent of fender and without this, he contends, "the God of nature must be viewed as frowning over his works, and like a merciless tyrant, dooming his helpless creatures to eternal misery," &c.-Whoever desires to see this curious specimen of reasoning fully examined and exposed, will find ample satisfaction in Mr. Walker's Letter to Mr. Belsham: p. 40-42. Having thus softened down the article of judicial retribution, and lightened guilt of most of its terrors, as well as of much of its deformity, (there being, as he contends, "a preponderance of virtue, even in characters contaminated with the grossest vice;")** he naturally proceeds to depreciate the value of the atonement by Christ.-The notion of his death, as a propitiatory sacrifice for the sins of men, Mr. B. totally rejects; and the doctrine of redemption through his blood, he holds to be an entire mistake, founded in the misunderstanding of certain phrases peculiar to the Jews:†† and finally, for the full establishment of his opinions, he refers us to Dr. J. Taylor; the amount of whose reasoning on this Review, &c. p. 12–16. † pp. 41, 42. † See beside the above references, p. 154. pp. 14. 38, 39, 40. 42. I p. 20. head, “in his admirable Key,"* as Mr. B. finds convenient to call it, has been already examined at large, in the foregoing work, especially pp. 110-113. 119, 120. 181-187. The merits and the sufferings of Christ having, in the scheme of this writer, no connexion with the acceptance of man; the notion of his divine nature, and even that of his preexistence, are discarded as wild chimeras. Jesus Christ he considers," as a man in all respects like to his brethren:" and he seems particularly anxious, that the opinions of the Unitarian should not be confounded with those of Socinus; who, he says, whilst he properly maintains, "that Jesus had no existence before his birth, yet admits the unscriptural and most incredible notion, that since his resurrection, he has been advanced to the government of the universe." The father of Socinianism, had but half accomplished the work of degrading the Son of God, whilst he allowed him a superiority over the human kind after death. Mr. B. with strict consistency, completes the system; and boldly contends, that as he differed in no respect from man in his mode of coming into the world, so can he have no dominion or superiority over him in the world of spirits. That he "is indeed now alive, and employed in offices the most honourable and benevolent," he does not attempt to deny: but since "we are totally ignorant of the place where he resides, and of the occupations in which he is engaged," he maintains, that "there can be no proper foundation for religious addresses to him, nor of gratitude for favours now received, nor yet of confidence in his future interposition in our behalf." Thus, because we are ignorant of the place and occupations of the Son of God, is all intercourse between man and his Redeemer at an end! Thus says Mr. *In a periodical publication, distinguished for the uprightness and talent with which it is conducted, there is to be found a series of valuable letters, upon the subject of the work above alluded to: and in the conclusion, the writer observes as follows, upon this "admirable Key."-"The key of this author is not, I am persuaded, the legitimate one. I should rather be tempted to resemble it to some of those false keys, vulgarly called picklocks.The web of the key, to speak technically, is, in those ingenious instruments, cut to as slender a form as is consistent with the strength necessary for turning the bolt, in order that the chance of the impediment from the wards may be as little as possible. But the lock, with which this theological adventurer had to do, was of such a peculiar construction, as to resist every effort to open it. except with the true key. The Doctor gave some desperate wrenches, and doubtless imagined that he had effected his purpose when he found the key turn in his hand. But it has been discovered by others, that he did no more than break it in the lock, and the boit, for any thing which he has done to remove it, remains where it was before."-Christ. Observ. vol. vi. p. 504.-The figure undoubtedly conveys no unjust idea of the work, which it is so much the fashion with Socinian writers, and with good reason, to extol. † p. 74. + p. 85. |