The principles of true Christianity vindicated...

Front matter

THE

PRINCIPLES OF TRUE CHRISTIANITY

VINDICATED;

Preface

various infidel publications then in circulation were calculated to produce. I was then actively engaged as a Delegate to one of the Divisions of that wellknown Political Association, the " London Corresponding Society f and, after the Bill for imposing restrictions on assembling for such purposes as that Society had in view, passed into a law, I was for some time a Member of its Central Committee. In the meetings I then attended, religious subjects were frequently canvassed, as well as political ; and the Members were soon led to consider the Church and State as so united, that whatever existed in the one, would always be countenanced by the other ; and thus seeing as they believed, priestcraft in religion, they were soon brought to the erroneous conclusion, that all religion was priestcraft.

This, in fact, was nearly the state of my mind when the " Age of Reason" first came out; so that, on reading this production, whatever remaining respect I had for religion, or fear as to rejecting it, was entirely dissipated : I no longer considered religion as a good, but as an evil and an imposture. Under such impressions I thought it meritorious to expose it in

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v whatever way I could, which was chiefly attempted by debates on Scripture questions, and by writing small pieces, songs, &c, for the political periodical papers of the day; some of which were introduced into a work published by T. Spence, author of the " System for the equalization of Landed Property," now called after his name 16 Spencean."

I afterwards endeavoured to form a body or Association of Deists; and, in order thereto, consulted with a few Members of the " London Corresponding Society," of the same sentiments as myself, and also with two others of its Members, Hodgson, and Hunt, generally styled, Dr. Hodgson, and Dr. Hunt, who had both been in prison for two years, on account of seditious words spoken at the London Tavern ; and who were in consequence held by us in double estimation. By them, the plan was eagerly entered into, though the former had, during his imprisonment, employed himself in translating the Atheistical work of Mirabaud, and was known to avow, in common with Hunt, opinions of the same stamp. This may appear to some an inconsistency — Deists uniting with Atheists ; but Deists know, with me, that

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" Toleration," a theme deemed well fitted for the occasion, but the lecture being rather too short for the entertainment of the evening, to make up the deficiency, the two doctors, Hodgson and Hunt, alternately harangued the meeting, which was pretty numerously attended. We had a device drawn (intended for a card), which was framed, and hung in front of the pulpit or reading desk : it represented " Truth " in a beautiful female form, holding out a mirror, w r ith its rays of light darted upon a monstrous figure in human shape under her feet, meant to represent superstition, with sceptre, mitre, cross and beads, broken and scattered. This picture became the object of attention to a constable, who had introduced himself for the purpose of watching our proceedings, and he soon began to show his authority by ordering all to disperse, or (he said), he would take us into custody. He interrupted the meeting for some time, till at length, some one in the room exclaimed, " turn the fellow out !" which was soon done by our " moral friends;" and one or two umbrellas were broken in the scufHe ; but he so far succeeded, as to get two persons to the watch-house. These were bailed out till morning, when they appeared to answer the charge

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IX made against them before the magistrate, Patrick Colquhoun, at the Police-office in Worship Street.

The constable represented the meeting as seditious ; that we were preaching sedition, and that we had a picture, representing a "Jacobin" trampling on the king and constitution. The device was hereupon handed up to the magistrate, with our rules and regulations ; and an explanation took place, which soon showed that the constable had overstepped his duty. The tables were now turned ; the prisoners were immediately dismissed from the bar, and the constable was rebuked for interfering where he had no business; he was informed that he should have come to the magistrate, to have apprized him of anything which appeared wrong, and he would have been instructed in his duty ; his improper conduct on the occasion fully justified the meeting in turning him out; but, said the worthy magistrate, (addressing himself to us), " I perceive the drift and intention of your meetings ; you are of the principles of ' Thomas Paine,' (or words to that effect), but I would have you be cautious how you proceed; Government has an eye on all your

a 3

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meetings, and when you get beyond certain bounds, yve shall then lay our hands on you."

The affair thus concluded, was quite a triumph for our Society : we afterwards met, as we conceived, under the sanction of magistracy ; and, indeed, were never more interrupted : but our union did not continue long; writing lectures, for which nothing was to be obtained but empty praise, became a tedious performance ; our meetings ceased to be a novelty, and as our visitors diminished, of course our zeal abated, and the thing was given up.

It was in this Society I learnt to appreciate the unsoundness of Deism, by the characters of many of its Members over whom, at this time, I shall draw a veil ; but I began to think with the American, Franklin, (who, when young and inclined to that system, had experienced somewhat of the same effects in his associate) 6 that the doctrine of Deism, though it might be true, was not very useful indeed, I could not, from what I knew of the practices of many of its members, but draw such a conclusion.

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Xi

About the time when our Association was discontinued, an advertisement appeared in the newspapers, of a meeting for religious worship, to take place at a room in Fleet Street, near the end of Fetter Lane. The singularity of the advertisement, of which 1 forget the particulars, struck my attention ; and, as I was somewhat like the Athenians of old, ever seeking after some new thing, I was determined to attend at the time appointed.

The meeting was convened by two persons, one of whom had been of the Society of Friends, but had seceded from it, under the impression that the Society did not sufficiently publish its own principles ; the other had never been in that connexion, but was of similar sentiments with the first. The meeting was pretty numerously attended.

After one of these persons explained a little the nature of the meeting, they sat a considerable time silent, after the manner of Friends, when one of them rose and spoke rather at length, on the nature of spiritual worship, and of the abominable wickedness of the times, arising from false principles ; explaining

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the principles of Christianity somewhat according to the views of Friends. Afterwards, his companion said a few words, I think in as solemn a manner as I ever heard. I was struck with both the manner and matter of the discourse so much, that I began to apprehend (particularly after the experience I had had of my former associates), there was something more important in the doctrines of Christianity, than as yet I had been led to believe. I attended at this meeting several times, and became acquainted with persons who had been the means of calling it together, and borrowed some books of them, chiefly the writings of William Law ; one of which was his " Appeal to all who doubt or disbelieve the truths of the Gospel."

It was this book, with some others of the same author's writings, which quite confirmed me in the truths of Christianity, and showed to me, that the principles cf Deism were wrong, even on rational grounds ; and that the state of man required something more to correct the depravity which is everywhere so conspicuous, than anything that Deism could offer.

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XU1

After this meeting was given up, I attended one afternoon, on the first day of the week, a meeting of the Society of Friends, in Hoimdsditch, at which was present a Minister of theirs from America, then on a religious visit to this country, by name, Thomas Scattergood ; a man esteemed not only in that Society, but also by many out of it, as eminently qualified for the service in which he was engaged. His discourse, after a space of silence, was upon Zaccheus' being called down from the sycamore tree, on which he had climbed to see Christ pass by. On this subject he dwelt very forcibly for some time, — on people's exalting themselves to find out religion, getting into high imaginations and high reasonings, rambling on barren mountains; but the call, he observed, was " Zaccheus, make haste and come down, for to-day I must abide at thy house :" — that our Lord w r as still calling down those that were elevated ; that religion did not consist in high notions and refined speculations, but in humility and obedience to the Divine principle, [the Spirit of Truth] ; and that with the humble and lowly mind, Christ takes up his abode.

From this time, I attended regularly the meetings

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of the Friends ; and about two years after, was acknowledged by them as a member of their religious Society.

This is upwards of twenty years since, and I am more than ever convinced of the excellence of Gospel truth ; and, having a family of ten children, I consider it an inestimable blessing that they are receiving the benefit of a Christian education, pointing out the path which leads safely through life, and conducts to a well-grounded hope in death.*

What operated much in bringing me to the conclusion of uniting with the Society of Friends, in addition to the circumstance of my lot having been cast amongst them in the manner above described, was their having no stipendiary ministers amongst them,

* It is now more than twenty-five years since the foregoing narrative was penned, and the writer has lived long enough to see in measure those principles tested in part of his own family : the Almighty, in the ordering of his providence, having removed hy death two of the above number, a daughter and a son, of whom a short but an interesting account has been given in two Articles of the Annual Monitor, published by Friends, for 1835 and 1838.

PREFACE. XV

and acknowledging no head in their Church but Christ, agreeable to the injunction, " Be not ye called Rabbi, for one is your master, even Christ, and all ye are brethren."

It is proper to remark, that the following pages are designed to set forth those generally-acknowledged principles of Christianity itself, which, in ray view, are necessary for all to be acquainted with, let their name to religion be what it may ; and in doing this, I may add, that I would combat no man's opinion with any other weapons than those of persuasion and argument. I am still a warm friend to civil and religious liberty, and wish every one to be fully satisfied in his own mind.

As a plain man, I shall endeavour at plain truths, and such truths I hope as will not be unworthy of regard. All I desire is, that they may be read with a serious and unprejudiced mind, that judgeth not superficially, or by parts only ; nor with a mere disposition to criticise thereon ; but that their inward sense and meaning may be regarded. If to seek after truth for its own sake were more generally attended to by

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many who call themselves Christians, as well as by Deists, it would prevent much of the misunderstanding and altercation which are at present so prevalent among mankind.

A weighty writer, in his introduction to a late tract offered to the consideration of Christians and Deists, has these words : — " I should reckon it a matter of great importance if I knew how to bespeak the serious attention of the reader to one of the greatest articles of the Christian religion, and of the greatest concern to himself." This writer's fear of inattention in his readers arose from the extreme levity of those whom he addressed : and I must confess that a like fear hath impressed my mind, because of that hardness of heart and lightness of mind which I have discovered in too many.

I shall, probably, be classed by sceptics and infidels among their lists of fools and fanatics for attempting to vindicate truths which, however they may be contemned by them, are not only important and essential in themselves, but will certainly, at some future period, be known even by them to be such. I have ad-

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xvii dressed this to all who profess to believe in a God, because the belief of an eternal God and the immortality of the soul, (two important truths generally admitted by Deists, and truths which cannot be easily separated from the mind,) are a sufficient foundation upon which to build this treatise.

There is a character to whom I have but little hope that anything that might be addressed to him will be of any avail — he who has endeavoured to destroy in himself the groundwork of every serious thought and the foundation of religion — I mean the Atheist, whether avowed or disguised: nevertheless, believing that God, whose love is extended over all his works, is still striving inwardly with many who have denied him outwardly, I earnestly desire that such would no longer shut their hearts against him, but that they may be open for the reception of those secret convictions which may from time to time be impressed on their minds. " To-day, to-day, if ye will hear his voice, harden not your hearts." It is dangerous to trifle with Omnipotence. Deists, I admit, are not without some plea or excuse in their dissent from that which they call Christianity. Separated as they are xviii

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from the different sects, they have seen the narrow principles of some, and the inconsistencies of others, as well as of those wars which stain the name of Christianity. But the causes of offence belong not to Christ or his religion ; they originate in those lusts which he came to redeem us from ; and however such as occasion them may assume his name, it is certain they are not yet come into the unity of that faith which enables us to overcome the world in all its deceptive and hurtful presentations. The time, I hope, will arrive when not only the contentions, envy, and intolerance which disgrace the profession of Christianity shall give place to the true spirit of the Gospel, which breathes peace on earth and good-will to men, but when it likewise shall be divested of those redundant and superstitious observances with which interested men, who make a gain of godliness, have encumbered it.

But in this little treatise my view is not so much to oppose or pull down error as to set up truth ; not so much to oppose the Deist and his manner of reasoning as to point out and vindicate the truth of the Christian religion; by showing, with reference to the state of man, the importance and the necessity of the

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XIX aid which it reveals. Yet, after all 1 have said upon this subject, it must be considered but as an imperfect sketch : well assured I am, if the doctrine of Christianity could be fully displayed in all its bearings to the mind of the Deist, it would operate on his principles as light doth on darkness. It is not my intention to advance anything new, but, as said the Apostle, " That which was from the beginning, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life that alone do I seek to establish — a doctrine which may be felt and experienced within, as well as that it is written and declared of without, in the Scriptures of truth,

I am aware of one objection being made by the Deistical reader ; he may say, " Why draw proofs from Scripture, which we do not admit ? First prove the Scriptures to be the word of truth."

I answer, I have adopted those Scripture expressions, which are in this work, from a conviction of

* 1 John i. 1.

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their truth and importance and to reject them merely because they are Scripture would argue a narrow and prejudiced mind. I only wish them to bear their due weight. I appeal not so much to Scripture with regard to the Deist as to the evidence for truth in his own mind : if he will but, in an humble manner, search his own heart, I trust he will not only be convinced of the truth of what I have written, but also find a testimony for the truth of those Scriptures which he now so much opposes ; neither are they quoted so much for proof as for illustration of my subject; yet not without a hope that the force of these illustrations may tend to conviction. At the same time let it be observed, that I am not writing to Deists only, but also to those who may be considered as greater enemies to Christianity than even Deists themselves, being like Judas, who kissed, while he betrayed, his Lord — I mean those nominal Christians who profess to believe, yea, venerate the Scriptures, but whose lives are in direct contrariety to the doctrines and precepts thereof.

Contents

PREFACE.

PAGE.

A short narrative respecting the author, showing the cause of his adopting Deism, his zeal in disseminating its principles, and the reason of his again embracing those of Christianity iii

Chapter I

An address to sincere seekers after truth, showing some efficacy in the preaching of the Gospel — Depravity of our nature — The necessity of a Saviour pointed out — The reasonableness of the Redemption offered us by the Gospel . 1

Chapter II

On following nature and reason — A short sketch of the progress of Infidelity — the various capacities of men in the pursuit of natural and spiritual knowledge — view of the various opinions respecting the nature of man — His state considered as threefold — The insufficiency of nature and reason as a guide without the aid of revelation . . 20 xxii

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Chapter III. Page

On following Scripture — The Scriptures recommended to be read with a mind disposed to yield to conviction — The testimony of John Locke and Sir William Jones on the value of the Scriptures — Neither the nominal Christian nor the critical Deist likely to profit much by them, but only the sincere inquirer — The Scriptures a true, outward, and visible index, pointing to the things of God and the redemption of man through Jesus Christ . . .43

Chapter IV

On following Scripture (continued), chiefly addressed to such as follow Socinian or Unitarian views, and to nominal Christians — The attributes of God, his omnipotence, omnipresence, and omniscience, as revealed to us by Scripture, exemplified by striking texts — Man's presumption, depravity, and ignorance — The great love of God in providing the means of our restoration and redemption by Jesus Christ — The perfect adaptation of the Gospel to the need of man in the fall : this seen especially in the union of the Divine and heavenly nature in Jesus Christ — That no system suggested by man could possibly give salvation — The reader invited to mark, learn, and inwardly digest the historical and prophetical parts of the Old Testament, and to compare and judge their harmony with the Gospel of the New Testament 65

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xxiii

Chapter V

On following Christ — The nature of Christ's mediatorial office pointed out — To follow Christ is to know our salvation completed, by his cleansing, purifying, and sanctifying power— An appeal to Deists, on the difference between notional and pure Christianity, and their attention called to the living and operative principle thereof . . .112

Chapter VI

Conclusion — The difference between a merely historical and Divine faith pointed out — The Deist, by rejecting Divine revelation, in great danger of falling into Atheism — The principles and doctrine of Christianity alone calculated to put an end to wars, and promote peace and harmony among mankind — Concluding with an invitation to all to seek after that Spirit which enables us to fulfil those doctrines, and qualifies for a profitable perusal of the sacred writings 140

Appendix

Being select extracts, to which the reader is referred for corroboration in the course of his reading .

Chapter I. An Address To All Who Are Sincere Seekers After Truth

" I would have you wise unto that which is good, and simple concerning evil ; and the God of peace shall bruise Satan under your feet shortly." — Romans xvi. 19, 20.

If there are but a few in the wilderness of doubt and disputation who begin to see the barrenness of contention, and that nothing but briars and thorns are to be expected from it, and yet, amidst the multiplicity of opinions, know not where to find a resting-place ; my desire is that this Address may be instrumental to fix their minds on a more sure and firm basis : and to such the language of my heart is, Dear friends, seek not the living amongst the dead : if you are enquirers after truth, so also am I. It is said, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." * t f" I can call," says Lord Chief Justice Hale, M my own experience to witness, that even in the external actions, occurrences, and incidents of my whole life, I was never disappointed of the hest guidance and direction, when in humility, and a sense of de~

B

Every man hath allotted to him by the great God of all truth, a talent to occupy and improve, and as he becomes obedient to the little he knows, he will experience an increase, for the truth will grow up in the truly seeking mind as regularly as the natural plant from its own seed or root; but as no plant can spring or grow but from its own natural seed or root, so neither can truth but from its own seed or root of divine light, implanted in the mind of man ; and as a plant may be impeded or checked in its growth by noxious and obtruding weeds, so may the growth of truth be retarded, and this light of the mind obscured, by a multiplicity of obtruding opinions; and such has miserably been the case with many in this present day. It is to guard my friendly readers against those many obtruding opinions that my efforts will be much engaged, not so much by opposing errors as by setting forth plain, practical, and Scriptural truths.

John Newton once observed, " My principal method for defeating heresy, is by establishing truth. One proposes to fill a bushel with tares ; now," says he, " if I can fill it first with wheat, I shall defy his attempt." Should I, in a small degree only, be enabled to " vindicate the ways of God to man," by giving a more faithful and more Scriptural view to the truly seeking mind, showing that Christ died for all ficiency, and diffidence of my own ability to direct myself, or to grapple with the difficulties of my life, I have implored the secret guidance of the divine Wisdom and Providence."

SINCERE SEEKERS.

men ; that 66 God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life ; " * then I trust this little work will not have been written in vain, but that it will tend to establish the consoling doctrine that the Gospel is offered freely to all, without reservation, by Him who is emphatically styled " The Truth," in whose lips was no guile. He is not yea and nay, but in him was yea, as the apostle observes, — " For all the promises of God in him are yea and in him Amen, unto the glory of God by us. n f Oh! if men will come into the simplicity, and walk in the love and light of Christ, those nice distinctions, which man has drawn in the will of his own vanity, would die away: there would be no need of creedsj or tests, but we should be all gathered in simple love into the one fold under the one Shepherd ; and if we will hear his voice, and become willing to follow him, and not trust to our own under-

* Johniii. 16. f 2 Car. 20 -

I " From a cool examination of the nature of God, the nature of man, the nature of Christianity, the nature of all powers within the compass of human thought to employ, the history of past times, the state of the present, in a word, of every idea that belongs to the imposition of a human creed, we venture to affirm, the attempt is irrational, unscriptural, impracticable, impossible. Creed is belief, and the production of belief by penal sanctions, neither is, nor was, nor is to come. The project never entered the mind of a professor of any science, except that of Theology. It is high time theologists should explode it." — Preface to Saurin, vol. iii. U.K.

B2 standings or vain conceits, he who careth for his sheep will draw us into that in which all that is good and excellent centres, and all that is contrary thereto is done away.*

I have long been persuaded that Christians of various denominations have accepted the Scriptures too exclusively according to the letter; the apostle, speaking of his ministry, and of that of his fellow labourers, could say, " Our sufficiency is of God, who hath made us able ministers of the new Testament, not of the letter, but of the spirit,t for the letter killeth, but the spirit giveth life."!

Thus we see that their qualification was of God ; but ministers of man's appointing, qualified by creeds and articles of faith, and graduated in colleges, are not very ready to adopt the apostle's views in this matter ; and is there not ground to fear that preach-

* Appendix, (A), f " We believe it to be the duty of the ministers of the Gospel, to be diligent in the fear of God in reading the Holy Scriptures ; neither do we undervalue human learning ; but to subject any such to a course of teaching, as a necessary preparation for the ministry, is, in our apprehension, to interfere with that work of the Holy Spirit which our Lord carries forward in the hearts of those whom He calls to preach his Gospel unto others, or to minister to the conditions of the people." — Extracts from a public document of the Religious Society of Friends, intitled, ' A Testimony to the Authority of Christ in his Church, and to the Spirituality of the Gospel Dispensation.' 1840. Published by E. Marsh, Houndsditch.

{2 Cor. iii. 6.

ers of this sort are too apt to make display their principal object ? Pulpit oratory is much regarded, the people love to have it so; with such the object desired is not so much with the apostle to " use great plainness of speech," and to preach the gospel with purity and simplicity, as to command large auditories by the power of rhetoric : of such as these it may be said, they preach themselves rather than the Lord Jesus, to whom this language may apply, "who hath required this at your hand, to tread my courts ? " The effect of such preachers is very pertinently adverted to by a pious and popular author, in the following note.*

Great indeed is the mixture and many are the corruptions which are to be found in professing Christendom, and from this mixture and all these corruptions the call has been and now is going forth, as to Israel in days of old, " Come out of her [Babylon] my people : that ye be not partakers of her sins and that ye receive not of her plagues." t My friends, bring the application home, and obey the warning voice, for it is the voice of Divine Wisdom. But

* " The religion which mixes with human passions and is set on fire by them, will make a stronger blaze than that light which is from above, which sheds a steady and lasting brightness on the path, and communicates a sober but durable warmth to the heart. It is equable and constant, while the other, like the culinary fire, fed by gross materials, is extinguished the sooner from the fierceness of the flame."— Hannah More.

f Rev. xviii. 4.

neither let us be anxious to seek after the errors and faults of others, for that is too often the part of envy, who, to raise her own merit, detracts from the reputation of others ; but rather let it be to seek truth for the love of it, that it may be a light to our feet and a lantern to our path ; neither hiding the talent in a napkin, nor making an ostentatious display of it, but occupying and improving the same ; and let the consistency of our lives therewith be a manifest proof of its power ; for, without this, the greater our knowledge the greater will be our condemnation. How many at this time are busily engaged in decrying the doctrines and principles of others, feeding their poor followers with that which is lighter than vanity ! How much more profitable would it be to such to take heed to their own steps in simplicity; and to let their light so shine before men, that they might glorify their Father which is in heaven !