Fry, Account of the enterprize of Mrs.

Indian Nations on the Missouri, Religious notions of

Installation of Rev. Mr. May

London Charities

Madras Christians, Account of the state of

Massachusetts Convention of Congregational Ministers

Obituary of Dr. Jenner

Mrs. Gray

Rev. Mr. Ward

Ordination of Rev. Mr. Dewey

Society American Bible

150

78.

398

395

292

157

478

320

79

236

160

399

320

478

156, 315

THE

CHRISTIAN DISCIPLE.

NEW SERIES-No. 25.

January and February, 1823.

A CONSIDERATION OF SOME OBJECTIONS TO RATIONAL CHRISTIANITY, AS NOT BEING a religion FOR THE POOR.

It is sometimes confidently asserted, that the views of religion which are held by rational christians, (as they are termed by way of distinction.) are not adapted to the ignorant and unlettered part of the community: that, in a word, our religion is not a religion for the poor. If this objection were founded in truth, it should have great weight; and, as much as almost any thing, would lead us to distrust the principles which we receive. But we are persuaded that the contrary is the fact; and we will state some of the grounds of that persuasion.

I. It is objected, in the first place, that our religious belief is not sufficiently defined to be made the ground of instruction with the ignorant; and that they require a system, which is exact and tangible.

We acknowledge, that there would be a great convenience in having a complete formulary of faith; and in being able to show with precision what men ought to believe on every topic of religious inquiry; but we think there exists with us in this respect no very objectionable deficiency.

The most elaborate creeds are a poor substitute for knowledge and study, of which they commonly take the place. That faith, which is the result of study and reflection, is of a more practical character, than that, which is implicitly received upon authority only. Creeds are hostile to inquiry, and so present a great impediment to religious knowledge; for what use or motives are there for inquiry, when nothing more remains to be discovered? New Series-vol. V.

1

These remarks apply to the unlearned as well as to others; for if they are capable of any religious belief, which will be useful, they are capable of reflection and inquiry; and every inducement should be offered them to study their duty and their relations, to enlighten their consciences and to judge for themselves what is right. Among persons of this description we not unfre quently meet with a soundness and maturity of religious principles, which may well put to shame many, whose advantages have been much superior.

Again, in respect to many topicks of religion, the knowledge of which is desirable, and upon which most of us have formed some opinion, we cannot speak with any positiveness. They are subjects in which the terms that we employ are partially comprehended by us; or if the terms, which are used, are understood, yet our knowledge is so imperfect as to leave us quite at a loss how to reason upon them; and still more as to what we shall peremptorily inculcate on the belief of others. Diffidence and a considerable distrust in regard to our most elaborate conclusions on subjects, which are incomprehensible, is indicative of true wisdom. Whatever is connected with the modes of the divine existence, the infinity of God, or the operations of his physical or moral government, has an abstruseness, which human sagacity in its most profound researches cannot fathom. The efforts of human genius, when applied to many of these subjects, serves like a lamp in a very dark night, only to render the deep obscurity around us more palpable.

What use then, we may ask, would come of inculcating opinions on subjects which are absolutely mysterious? Certainly such pretence of belief can have no practical influence. We say pretence of belief; for all assent to doctrines absolutely mysterious, is mere pretence of belief. Men can no more be said to believe an unintelligible proposition, than they can be said to believe a proposition expressed in a foreign language, not a word of which do they understand.

But though we deem it no objectionable deficiency to our views of religion, that they present not a complete system of faith, to which nothing is to be added and from which nothing is to be taken, as though no more light was ever to break forth from God's word or works; and which, in order to salvation, is to be alike implicitly received by all men, whether they can understand it or not; and though we have no opinions to offer on many subjects, upon which some christians speak with a peremptoriness and obstinacy, proportioned only to the difficulty and utter incomprehensibleness of the subjects themselves, reminding one of the faith of an ancient father, who believed, he said,

because the doctrine was impossible; yet we cannot admit that our faith is without form and substance; nor that it does not embrace many principles, which are deeply interesting, and essentially connected with human virtue and happiness. We believe in God, the sovereign and father of all beings and all worlds; in his sublime, adorable, and unqualified perfection; in his moral government; in his universal providence; in the fact of his having had direct communications with mankind; in Jesus Christ, as the honoured instrument and organ of those communications; in the scriptures, as containing their amount and tenor; we believe in the moral character and moral responsibility of man; in his destination to a future and an immortal life; and in an ultimate and complete retribution. It is not necessary here to enter more into detail; but on these topicks our principles are fixed, and intelligible to the humblest capacity; they are indicated in nature; they are approved by reason; they are fully illustrated and confirmed in revelation. The teachings of revelation are coincident with the dictates of reason and conscience. We affirm that they embrace every principle of religious belief, which has any connexion with duty and virtue. It cannot be said then that we have not a system of belief, to inculcate upon those whom we teach, as definite as human knowledge can make it; intelligible to every mind capable of reflection ; and as practical as can be imagined. If still it be required of us to inculcate a more exact or complete system of belief, we answer only, that when we find such a system in the teachings of Jesus or the writings of his apostles, we will implicitly and confidently teach it in their words and on their authority.

II. We proceed to remark that a religion for the poor, the ignorant, the unlearned, should be practical;—and this we may say of the views of rational christians, that they are practical in the fullest sense of the term. No religion, no rule of life can be more serious and strict than that which we believe and teach.

We should be unwilling to make any invidious or censorious comparisons; but with respect to a religious system, which teaches that man can do nothing towards his salvation; that human virtue has no merit in the sight of God; that indeed all the actions of those persons, who are not miraculously converted, are sinful; that every attempt towards the amelioration of our moral character is in vain, and worse than in vain; that God's favour here, and the condition, in which we shall be placed hereafter, will bear no reference to our moral character; we are at a loss to conceive how such a system can be in any sense of the term denominated a practical religion. We are prompt to acknowledge that among the friends of these sentiments, there are