Illustrations of Unitarian Christianity...

Preface

This Volume originates in the Author's deep conviction, that every doctrine has a definite practical tendency ; and when at all seriously believed and considered, produces a real influence on the character. Hence, in the course of his preaching, he has made it an especial object to trace and exhibit the effects of the doctrines which he receives as true, and occasionally of those to which he is opposed j and he has been led to think, that a selection of Discourses of this character might have some novelty, and a good deal of utility.

He has by no means attempted a regular examination of the influences to be expected from the distinguishing doctrines of Unitarian Christianity ; and there are even many important points to which he has not at all adverted, simply because a2

IV PREFACE.

some selection was necessary, and the Discourses contained in the present Volume, as they passed under his review, seemed to him suitable to his design. Some of these will, at first sight, appear little connected with the distinguishing features of Unitarianism ; but on examination it will be found, that in every one of them the practical influence is immediately derived from a doctrinal view held by Unitarian Christians only, and sometimes by but a small part of them. The Author, however, could but exhibit and carry out into their consequences his own views, which he submits to the candid consideration of the public. The materials in hand would at once have furnished another volume ; but it seemed better to offer only a moderate portion at one time, so as to have the opportunity of judging how far the subject is calculated to interest the generality of readers, and is likely to be usefully pursued.

The writer is fully aware how many of the practical influences of Christianity, including some of the most important, are common to believers in the most opposite creeds — and these furnish a

PREFACE. V

large proportion of the topics for preaching. Accordingly, he does not here give those of his own Discourses which, on the whole, he deems most valuable, but a series directed to the illustration of a particular subject, which, in his opinion, ordinarily receives less attention than it deserves. His desire is to do something to promote piety and holiness, as resulting from the knowledge of the truth, and reflection upon it ; and he humbly commits his work to the Divine blessing.

Garden Place, Hampstead.

January 5th, 1845.

Contents

DISCOURSE I.

PAGE

Attachment to our Christian Faith . .1

Part I. — Principles by which we Judge. Ephesians ii. 10

" For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them."

Christians are described as being the workmanship of God, because he has separated them from the rest of the world, and bestowed upon them their peculiar privileges and advantages. He did this by the agency of Jesus Christ, the messenger of his grace to mankind, in or through whom, therefore, they are said to have been spiritually created — formed by the precepts and promises he communicated, and a suitable change effected in their hearts and minds. The end of this new creation the apostle plainly declares ; it was to produce in them good works, in which God designed that they should walk, or for walking in which he had, by the instructions of the Gospel, fitted them.

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If this account of the nature and purpose of our divine religion, which seems to me to find some confirmation in every part of the New Testament, be the true one, and the moral and practical influences of Christianity be indeed its most important, its essential part, — then it would seem to follow, that we may obtain a pretty strong presumptive argument in favour of, or against, the truth of any particular doctrinal views of our religion, from a fair examination of their tendency.

It is indeed difficult to imagine any one contending in favour of opinions which he does not believe to produce a beneficial effect ; and we can no more pretend to be absolutely sure respecting the influences, than we can respecting the truth, of doctrines. It must be confessed, too, that great caution is needed in our attempts to apply such an argument, lest we should be led into injustice towards our brethren : but, after all, making every reasonable deduction, we must decide that it is possible to form a judgment, on reasonable and substantial grounds, of the practical tendency of particular opinions, and that it is important both to apply the test to those which we view in an unfavourable light, and to defend our own views from imputations against them, which are commonly repeated. I intend, then, in the following discourse, to examine what are the real influences of Unitarian Christianity, and to bring it into contrast in this respect, both with reputed orthodoxy and with mere natural religion. I have no doubt but that the defenders of each of these systems consider their own as equally pre-eminent for the good it produces and the happiness it bestows, as for the strength of the arguments by which it is supported ; and if their feeling were everything, it would be vain to argue on the subject : but I have said that I think we may find solid ground on which to rest our judgment, and I will, in the first place, explain myself somewhat on this point. I suppose that there will not be a very wide difference amongst us as to what constitute good and desirable influences, and if sometimes we are found not to agree, there are common principles to which we can appeal.

In such an inquiry we cannot, of course, assume the truth and importance of a particular system of faith, we can only argue from the fitness of certain principles to produce individual and social happiness or misery, a fitness which may either be perceived in their own nature, or inferred from the conduct of those who have professed them. It may be perceived from their own nature — for the inquiry is simply whether what is required in the name and by the authority of religion, is what reason and experience prove to contribute to the happiness of life. We know very g 2 well what sort of dispositions and affections, and what sort of a condition — setting aside those circumstances over which our own conduct can produce no influence, and which, by the ordinance of an inscrutable Providence, are appointed for us all — constitute, or chiefly contribute to, happiness. We may be told, in certain cases, that conduct which causes us great unhappiness here, will be hereafter so rewarded that we shall have reason greatly to rejoice in having adopted it. This may be true and important, but it is a question of faith, and can influence us only when we already believe in the truth of the religion ; it ought not, therefore, to be referred to in an inquiry into one kind of evidence of the religion being true. If I am required to sacrifice all my interests, feelings, and enjoyments in this world, for the sake of heavenly happiness, then, of course, I cannot recommend my religion as contributing to happiness ; which is to argue that it is probably true, because it promotes happiness, whereas, in fact, it requires the sacrifice of happiness here, because we are convinced of its truth, and believe in its promises hereafter. Whether with respect to our religion altogether, or to any particular view of it, we may lay it down as certain, that in so far as it only affords us promises of future bliss — these may be reasons for considering its evidences, but cannot possibly afford even any presumption of its truth ; but when its direct effect is ascertained to be to make us happy, this is a reason for believing it to be the appointment of a wise and benevolent Deity — even this cannot be considered as in itself alone affording any proof of the authority of a system, but it is a very favourable character of a religion which claims authority, affording a presumptive argument for its truth well worthy of attention; and in deciding between different representations of the nature of what both parties receive as true and authoritative, this kind of argument may be employed with greatly increased force.

It is a much more delicate matter to argue from the conduct of the professors of any particular opinions. It is undoubtedly a reasonable thing in itself. " By their fruits ye shall know them." " Men do not gather grapes off brambles, or figs off thistles." There can be no truth more certain than that all opinions exercise an influence, good or bad, upon the conduct ; that a man cannot really embrace and apply wrong opinions without being the worse for it, or those which are true and good without enjoying their beneficial influences. But then we must recollect how often prejudice converts what is good into evil, and distorts as it were the actions of those whom it regards with dislike ; how often conduct is judged g3 of, not by its real merits, but by its conformity to the false standard of popular opinion, so that the errors we receive are the cause of our condemning what ought to enable us to detect them. We must also consider how very much the real moral character of actions depends on the motives with which they are performed, which it is not always possible for us to know, and which are so often hastily and uncandidly imagined. Again, although it be certain that opinions exercise a real influence on conduct and feelings, it is necessary to take into account that all who profess the same doctrines are not under precisely the same influences; the views they entertain upon other subjects, and the effects of education, natural temper and social intercourse variously modifying, sometimes in the way of improvement, and sometimes of deterioration, the direct influence of the particular doctrines.

From these considerations it is evident that although we may very fairly argue that a certain doctrine must naturally produce a certain effect, we cannot argue that because a certain individual receives that doctrine, he must conspicuously exhibit the effect ; and on the other hand, neither the excellencies nor the faults of individuals can be employed as proofs of the tendency of opinions they are known to hold, because it is not in our power to decide how much is due to the opinions in question, and how much to others which he equally maintains, or to indirect mental or social influences which may be in opposition to the effect of some doctrine which he has been led to adopt and profess.

It is only in respect to large bodies, through long periods of time, that we can be quite safe in our conclusions respecting the effects of opinions. Here we are freed from disturbing circumstances which confuse our judgment, and can observe the average effect of particular systems of belief upon human beings in every variety of age, condition in life, education and temperament; and we shall find that this mode of judging, by taking a wide field in space and time to collect and equalize our results, is the only safe one, not only in such an inquiry as that now proposed, but in all those sciences which are concerned with human conduct. I cannot infer a general law respecting commercial intercourse, respecting an educational plan, or respecting the efficacy of means for preventing any public evil from the behaviour of an individual in given circumstances, because I do not know all the influences which are acting upon them ; yet I know that there are general laws on such subjects, founded in human nature, and uniform in their operation as tendencies to action, and I am sure that by examination of a sufficient variety of instances I shall be able to separate the universal principle from what belongs to the individual mind and position, and to establish it as the result of experience.

The case is very much the same, and for a similar reason, in what relates to the physical constitution of our frame. General rules of great value respecting the tendency as to health and long life, of certain habits and modes of living, may be derived from sufficiently extensive observation ; but though they certainly prove the kind of influence of the habit in question, they do not enable us to predict results in particular cases, because these depend on the constitution of the individual, and on the other habits which he may unite with the one under consideration. This kind of reflection will check the arrogance of personal censure, and dispose us to candour and caution in our judgments, but it will unfold to us the study of human nature as a means of determining how we are to live well and happily, and what sort of doctrines have most claim to be adopted as the guides of our conduct. It will teach us how to form a just judgment, and guard us against popular delusions and fashionable follies, of which there certainly are not fewer in relation to religion than to most other subjects.

I am too sensible of the difficulties of this kind of reasoning, and of the bias of mind to which, with the best intentions, one must be exposed, to offer it as in itself sufficient to satisfy a serious searcher after truth. I defend my opinions by appealing to the direct testimony of the only competent authorities, and by showing the insufficiency and worthlessness of the evidence produced on the other side, the inconsistency and unreasonableness of the system of doctrine which is opposed to me ; but we must view the subject in every possible light : endeavouring to contrast the fair and genuine effects of opposite doctrines seems to be a useful exercise of mind ; it at least fixes our attention on the best results of the doctrines which we have conscientiously embraced ; the more we study, understand, and reflect on which, the better. It increases our interest in our religious sentiments by making us feel their peculiar value, and it gives us the opportunity of weighing the observations of those who think differently, and of repelling accusations which we believe to be unjust, arising either from misunderstanding our principles, or from an unhappy disposition to misrepresent us.

Nothing, my brethren, but my firm and solemn conviction that the doctrines I uphold are not merely favourable to virtue and religion, but have decidedly the advantage over all other varieties of speculative faith in their tendency to produce piety, holiness and charity, to secure our peace of mind here, and to prepare us for eternal felicity; and moreover, that various popular forms of religious faith exercise a highly unfavourable influence on the character — could overcome my reluctance to controversial discussions, which, could they be fairly viewed as unconnected with their practical effects, would, in my estimation, compared with the weightier matters of the law, be " trifles light as air." I found my zeal for truth on the belief that it never can be useless. It may indeed often be the case, in respect of injurious doctrines, founded on the misunderstanding of certain passages of Scripture, and strenuously maintained as being Scriptural by those who have been brought up in religious habits, and who seriously and frequently study the word of God, that the mischief of the speculative doctrines may be to a considerable degree counteracted by the effect of the Gospel precepts, so as for them to exert only a secondary influence on the character, which though unfavourable is much limited in extent and importance, but some influence must always necessarily be produced. The worthiest and the best, in whatever degree they are in error, must be made better and happier by being freed from it ; and if we strongly believe them to be in error, it is as necessary a duty of Christian charity that we should endeavour to convince them of it, as that we should in any other way labour to diminish the evils and improve the condition of our fellow creatures.

I have now explained and justified the principles, of which I propose in another discourse to attempt some applications. But applications will continually occur to the minds of those who are satisfied of the goodness of the principles, naturally leading them to value and earnestly contend for the truth, without being tempted to illiberal and unkind censures of those who seem to them only partially to have obtained it.

THE PRACTICAL TENDENCY OF UNITA- RIAN CHRISTIANITY.