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care little for the question in dispute, and are content that opinions should secretly prevail which they profess to condemn. The Nicene Fathers might despair of reclaiming the Arian party, but they were bound to erect a witness for the truth, which might be a guide and a warning to all Catholics, against the lying spirit which was abroad in the Church. These remarks apply to a censure which is sometimes passed on them, as if it was their duty to have shut up the question in the words of Scripture; for the words of Scripture were the very subject in controversy, and to have prohibited the controversy, would, in fact, have been but to insult the perplexed, and to extend real encouragement to insidious opponents of the truth.—But it may be expedient here to explain more fully the principle of the obligation which led to their interposition.

Let it be observed then, that as regards the doctrine of the Trinity, the mere text of Scripture is not calculated either to satisfy the intellect or to ascertain the temper of those who profess to accept it as a rule of faith.

1. Before the mind has been roused to reflection and inquisitiveness about its own acts and impressions, it acquiesces, if religiously trained, in that practical devotion to the Blessed Trinity, and implicit acknowledgment of the divinity of Son and Spirit, which holy Scripture at once teaches and exemplifies. This is the faith of uneducated men, which is not the less philosophically correct, nor less acceptable to God, because it does not happen to be conceived in those precise statements which presuppose the action of the mind on its

own sentiments and notions. Moral feelings do not directly contemplate and realize to themselves the objects which excite them. A heathen in obeying his conscience, implicitly worships Him of whom he has never distinctly heard. Again, a child feels not the less affectionate reverence towards his parents, because he cannot discriminate in words, nay, or in idea, between them and others. As, however, his reason opens, he might ask himself concerning the ground of his own emotions and conduct towards them; and might find that these are the correlatives of their peculiar tenderness towards him, long and intimate knowledge of him, and unhesitating assumption of authority over him; all which he continually experiences. And further, he might trace these characteristics of their influence on him to the essential relation itself, which involves his own original debt to them for the gift of life and reason, the inestimable blessing of an indestructible, neverending existence. And now his intellect contemplates the object of those affections, which acted truly from the first, and are not purer or stronger merely for this accession of knowledge. This will tend to illustrate the sacred subject to which we are directing our attention.

As the mind is cultivated and expanded, it cannot refrain from the attempt to analyze the vision which influences the heart, and the Object in which that vision centres; nor does it stop till it has, in some sort, succeeded in expressing in words, what has all along been a principle both of its affections and of its obedience. But here the parallel ceases; the Object of religious veneration being unseen, and dissimilar from all that

is seen, reason can but represent it in the medium of those ideas which the experience of life affords (as we see in the Scripture account, as far as it is addressed to the intellect); and unless these ideas, however inadequate, be correctly applied to it, they re-act upon the affections, and deprave the religious principle. This is exemplified in the case of the heathen, who, trying to make their instinctive notion of the Deity an object of reflection, pictured to their minds false images, which eventually gave them a pattern and a sanction for sinning. Thus the systematic doctrine of the Trinity may be considered as the shadow, projected for the contemplation of the intellect, of the Object of scripturally-informed piety: a representation, economical ; necessarily imperfect, as being exhibited in a foreign medium, and therefore involving apparent inconsistencies or mysteries; given to the Church by tradition contemporaneously with those apostolic writings, which are addressed more directly to the heart; kept in the background in the infancy of Christianity, when faith and obedience were vigorous, and brought forward at a time when, reason being disproportionally developed, and aiming at sovereignty in the province of religion, its presence became necessary to expel an usurping idol from the house of God.

If this account of the connexion between the theological system and the Scripture implication of it be substantially correct, it will be seen how ineffectual all attempts ever will be to secure the doctrine by mere general language. It may be readily granted that the intellectual representation should ever be subordinate to the cultivation of the religious affections. And after all, it must be owned, so reluctant is a well-constituted mind to reflect on its own motive principles, that the correct intellectual image, from its hardness of outline, may startle and offend those who have all along been acting upon it. Doubtless there are portions of the ecclesiastical doctrine, presently to be exhibited, which may at first sight seem a refinement, merely because the object and bearings of them are not understood without reflection and experience. But what is left to the Church but to speak out, in order to exclude error ? Much as we may wish it, we cannot restrain the rovings of the intellect, or silence its clamorous demand for a formal statement concerning the Object of our worship. If, for instance, Scripture bids us adore God, and adore His Son, our reason at once asks, whether it does not follow that there are two Gods; and a system of doctrine becomes unavoidable; being framed, let it be observed, not with a view of explaining, but of arranging the inspired notices concerning the Supreme Being, of providing, not a consistent, but a connected statement. There the inquisitiveness of a pious mind rests, viz. when it has pursued the subject into the mystery which is its limit. But this is not all. The intellectual expression of theological truth not only excludes heresy, but directly assists the acts of religious worship and obedience ; fixing and stimulating the Christian spirit in the same way as the knowledge of the One God relieves and illuminates the perplexed conscience of the religious heathen. And thus much on the importance of Creeds to tranquillize the mind; the text of Scripture being addressed principally to the affections, and of a religious, not a philosophical character.

2. Nor, in the next place, is an assent to the text of Scripture sufficient for the purposes of Christian fellowship. As the sacred text was not intended to satisfy the intellect, neither was it given as a test of the religious temper which it forms, and of which it is an expression. Doubtless no combination of words will ascertain an unity of sentiment in those who adopt them; but one form is more adapted for the purpose than another. Scripture being unsystematic, and the faith which it propounds being scattered through its documents, and understood only when they are viewed as a whole, the Creeds aim at concentrating its general spirit, so as to give security to the Church, as far as may be, that its members take that definite view of that faith which alone is the true one. But, if this be the case, how idle is it to suppose that to demand assent to a form of words which happens to be scriptural, is on that account sufficient to effect an unanimity in thought and action! If the Church would be vigorous and influential, it must be decided and plainspoken in its doctrine, and must regard its faith rather as a character of mind than as a notion. To attempt comprehensions of opinion, amiable as the motive frequently is, is to mistake arrangements of words, which have no existence except on paper, for habits which are realities; and ingenious generalizations of discordant sentiments for that practical agreement which alone can lead to co-operation. We may indeed artificially classify light and darkness under one term or formula ; but nature has her own fixed courses, and unites mankind

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