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ments, and above all their temper. Such is the impression made upon our minds by reading their tracts and sermons, and we are delighted to contemplate the influence which so many men (yearly increasing) of strong intellect, of sound learning and of enlightened Christian zeal, must in the nature of things have upon a free and of course a thinking people. The controversy that we bave now in view is one carrying on at Charleston, South Carolina. An account of it is given in the current number of Monthly Repository, where also will be found some excellent passages froin an Unitarian advocate. We introduce the notice of it here mérely to explain a few interesting remarks that we are about to quote from a pamphlet entitled, “ Answer to a New Attack on Unitarians, in the Wesleyan Journal of January 14, 1826." They are, as the reader will perceive, replies to statements and explanations of texts inserted in the “ Weslevan Journal." Those texts and statements will be put in italics, at the beginning ofthe several paragraphs..

We fear that the reader will conclude from this paper that Wesleyanism (like Popery, according to the charge of the No-Popery men, whether Wesleyan or Calvinistic or Yorkist), is always the same,

“ The Editor stigmatizes the doctrines and arguments of Unitarians, as.profane and vain babblings, and oppositions of science, falsely so called, which somne professing, · have erred concerning the faith.But he forgets that this

very language can be retorted upon himself, with infinitely wore propriety. In the chapter, 1 Tim. vi., from which this quotation is rashly taken, the apostle urges his disciple to adhere to wholesome words, even the words of our Lord Jesus Christ,' verse 3. Now this is what Unitarians are so carnestly contending ought to be always done. Whereas their opponents, in adopting Athanasian creeds, and the Platonic mysteries which were foisted into the church, by means of the old Alexandrian philosophers, who were half Heathen, and half Christian, have been the real encouragers of profane and vain babblings and oppositions of science, and have erred from the simplicity of the gospel

faith. Besides, it is incorrect to say, Eliat Unitarians use: · oppositions of science. The principal 'oppositions' they make to Trinitarian views are plain texts of Scripture."

" The Editor asks, when and where have Unitarians been acknowledged Christians; and asserts that the whole

Christian Church disclaims them. This is the remark of ignorance. . Not to remind the Editor of the fact which he might learn from Ecclesiastical History, that the church was several times almost entirely Arian, and that the decrees of the ancient councils which established Trinitarianism, were produced solely by the influence of Popes and Roman Emperors who were more swayed by a spirit of Heathenism than of pure Christianity-I can assure him that throughout New England, there is much greater sympathy between Unitarianism and Orthodoxy, than between Methodists and other denominations. I can remember the time when Methodists were more obnoxious to regular Christians of all denominations than Unitarians are in this city. Forty years ago, according to Dr. Shecut, they were carried to the pumps here and drenched.* There is many a Trinitarian ininister in Massachusetts, who exchanges with Unitarians and invites them into his pulpit, who would upon no account be prevailed on to admit a Methodist. I do not say that this partiality is proper ; I only give it as an instance of the extremely limited information of the writer before me, who ought to be careful how he sports with matters of fact. He ought not to take the prejudices which happen to prevail in the region around him as specimens of what exists throughout the whole church. Does he not know that in Transylvania, Unitarianism is the established religion in conjunction with the Lutheran, Calvinist, and Roman communions? Does he not know that there are vast numbers of Unitarian churches and pastors in the Lutheran communion throughout Germany, who are acknowledged as Christians ? Does he not know that Bishop-Watson, the charming and unanswerable antagonist of Paine, admitted Unitarians to be Christians, and that many other pious and unquestionably sincere dig. nitaries of the church have accorded them the same charity ? It is scarcely two years since Archdeacon Wrangham, himself an able arguer against Unitarians, committed to the press the following truly Christian sentiment. Des scribing a faithful, anxious, and assiduous shepherd of the English fold, he says, he has seen virtuous Unitarians and virtuous Catholics, virtuous Calvinists and virtuous Methodists, and though he neither, with the first, affirms the Father to be exclusively the proper object of worship,

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nor, with the second, prostrates himself before a host of created beings; though he presumes not, with one class, to contract the capacity of heaven, nor affects, with another, in simulated or self-deceiving extacies to anticipate its beatitudes, he trusts that he is guilty of oo spurious eandour in professing his expectation of seeing them again in that kingdom, whither many shall come from the East, and from the West, and from the North, and from the South'--Sere mons, Vol. II. p. 319.

“But further. I cannot admit the justice of the Editor's statement when confined even to his own neighbourhood. Though the recent period at which Unitarian views of the gospel have begun to prevail at the South, and the jealous and unfounded clamour and misrepresentation wbich have been raised against them, have in many instances prevented Unitarians from the enjoyment of their fair privi. leges and reputation as Christians, yet I am happy in knowing that this exclusive spirit is by no means universal. I know many instances of pious and serious Trinitarians who cheerfully admit the title of the others as Christians ; and it is scarcely a year since two members of the Unitarian church were welcomed to the communion-table of a Presbyterian minister, who smiled at the suggestion that he could be so bigoted as to reject them. I might moltiply statements to this effect almost indefinitely. I scarcely recollect a more unguarded sentence than that of the Editor, that the whole Christian church disclaims them.'”.

.". The natural man,' says the Editor, 'receiveth not the things of the spirit of God. But Unitarians contend that Trinitarians are natural men, as well as themselves, and they are justified, I think, in so contending from the article before me. Unitarian's come to their conclusions in the cool, calm, deliberative hours of prayer and examination, in the seclusion of their closets, and over the pages of their Bible. Many Trinitarians have begun to adopt their views under the agitations of terror, and amid the coufusion and shrieks of multitudes. I leave it to any mau to decide under which circumstances the truth is most likely to be spiritually discerned.'”

There is an infinite disparity between human research, and the saving knowledge of our Lord Jesus Christ.' True. But human research must ascertain what the Scriptures say of the Lord Jesus Christ. To run down human re

search, is the same as to forbid one to crack the shell before he eats the kernel. St, Peter, 2d Epist. chap. vi. ver. 16, suggests, that there is as much danger in being unlearned as learned."

If any man among you seemeth to be wise in this as world, let him become a fool, that he may be wise. Now

Unitarians cherish this rule vastly more than their opponents. Their great wish is to adhere to what is plain aod simple, and what fools and way-faring men can comprehend; whereas Trinitarians wrap up their doctrines in an unintelligible mystery, which it costs infinite ingenuity and learning to explain and comprehend, and even to place in any satisfactory light.”

" If any of you lack wisdom, let him ask of God.' Which party obey this command the most faithfully, those who search the Scriptures independently and prayerfully, with the lights which God has given them, or those who adopt their views from the prescriptions of tyrannical creeds, and follow, like slaves, in the track of human devices ?”

"* No man knoweth the Son but the Father.' But there are some men who declare that they do know him so well, as to entitle them to condemn all who differ from them.”

". Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. But the Son has absolutely reyealed to the world, that the Father is greater than himself, and this is what Unitarians humbly believe, but Trinitarians will not believe.”

.«Thou hast hid these things from the wise and prudent, and hast revealed thern unto babes.' What things? Why will this writer pervert the language of scripture? It is not the first time that he has applied it in a most upwarranted mapoer. Look at Matthew, chap. xii. verse 25, where this sentence occurs. There is not one word there respecting the Trinity, or any of the topics agitated between Unitarians and their opponents. But the generality of his readers would suppose quite the reverse. Is it right to defend one's opinions in this manner? Besides, even allowing the applicability of the quotation at all, it would go entirely against the Editor. For it can be only the plain and simple and intelligible doctrines of the Divine Unity which babes and unlearned men can comprehend, whereas it required all the ingenuity and skill and even violence of the scholastic doctors of the third century, to force the complicated dogma of the Trinity on the church, where it still holds a loose and precarious footing. There is a very respectable share of unlearned men in all our Unitarian churches. Bishop Magee complains that it is our want of learning which prevents us from embracing orthodox views of the atonement. The Wesleyan Journal reproaches us for quite the opposite quality. Between these extremes of censure, we are likely to be kept right."

Letters from the Rev. R. Wright, to the Unitarians in the

North-east District.
Letter V.

Trowbridge, August 3, 1826. My CHRISTIAN BRETHREN, In continuing my remarks respecting the treatment of virtuous Unbelievers who may attend or wish to attend on your public religious services, let' me remind you, that you are not to be influenced by any worldly motives or considerations whatsoever ; you are to act candidly and impartially towards all, what difference soever there may be in their outward condition and circumstances in life. You are not to suffer your conduct towards Unbelievers to be influenced by a regard to what persons of other religious denominations may say of you, nor to depart from the can. did and liberal spirit of the gospel to avoid their reproaches or to gain their approbation. There is reason to fear, that churches, in the treatment of their own members as well as of those whose faith has been questioned, have, in some instances, been influenced by a' regard to the opinions which others would form of them and their proceedings, rather than to the precepts of Jesus and his example. In every case you should adhere as strictly as possible to the directions of the great Master and his divinely-commis. sioned apostles, and where you cannot find a specific direction, be careful to act in his spirit, in the kind and benevolent temper of Christianity, doing every thing in charity, seeking not the praise of men, but the approbation and glory of God.

If Unbelievers choose to attend your places of public worship, you cannot prevent their doing it, nor ought you to prevent them if you had the power. The word of salvation and eternal life held forth among you, is addressed

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