Page images
PDF
EPUB

not being calculated to produce unity of form or of doctrine without an infallible expounder.

"By the Church of England," he observes, "a hollow uniformity is preferred to an infallible chair, and by the sects of England an interminable division." (P. 128.) "Calvinism has changed into Unitarianism; yet this is no corruption, even if it be not, strictly speaking, a development; for Harding, in controversy with Jewell, surmised the coming change three centuries since, and it has occurred not in one country, but in many."-P. 59.

After stating the presumptive arguments in favour of an infallible authority residing in the Church of Rome, he applies singly every one of his seven tests to the doctrines held at the present day by that Church, and seeks to prove that all such doctrines are equally legitimate developments, and not corruptions of Christianity. He strenuously contends that he who receives any one of them must receive the whole.

"They are members of one family, and suggestive or correlative, or confirmatory or illustrative, of each other.... You must accept the whole or reject the whole; reduction does but enfeeble, and amputation mutilate."-P. 154.

The force of this argumentum ad hominem, most, if not all, Unitarians will admit, and readily acknowledge that the man who has swallowed the camel of the Athanasian Creed ought not to strain off the gnat of Transubstantiation. It is one which, we suspect, has had some influence in causing the recent secession of so many Anglo-Catholics from the Church; for the British Critic, before its suppression the organ of that party, contains the following passage: "The idea that to a Christian believing all the astounding mysteries which are contained in the doctrine of the incarnation, the further belief in the real presence, even to the extent of the Tridentine definition, is a serious additional tax on his credulity, is not tenable for one moment." (No. LXIII. p. 71.) The Unitarian reverses this argument, and contends with equal confidence, that he who rejects the doctrine of Transubstantiation as unscriptural and involving a contradiction, must, if he reason consistently, reject the dogma of the Trinity on the same ground.

In the 3rd Section of his 5th Chapter, Mr. Newman gives a sketch of the history of the Monophysites; and in speaking of the Council of Chalcedon, A.D. 451, in which their doctrine was finally condemned, makes this candid admission:

"The historical account of the Council is this, that a doctrine which the creed did not declare, which the Fathers did not unanimously witness, and which some eminent Saints had almost in set terms opposed, which the whole East refused as a symbol, was forced on the Council by the resolution of the Pope of the day, acting through his Legates, and supported by the civil power."-P. 307.

So much for the value of the 4th ecumenical Council, one of those whose authority it is by the Stat. of 1st Eliz. c. 1, declared to be heretical to deny. In the 6th Chapter is a sub-section entitled "Scripture and its mystical Interpretation," in which are to be found these important concessions:

"On turning to primitive controversy we find this" (the mystical) "method of interpretation to be the very basis of the proof of the Catholic doctrine of the Holy Trinity. Whether we betake ourselves to the Ante-Nicene writers, or the Nicene, certain texts will meet us, which do not obviously refer to that doctrine, yet are put forward as palmary proofs of it. . . . It may be almost laid down as an historical fact, that the mystical interpretation and orthodoxy will stand or fall together."-Pp. 323, 324.

It seems there has been a development emendatory even of that formula, "which except every one do keep whole and undefiled, without doubt he shall perish everlastingly," for, says Mr. N., "the Athanasian Creed may admit the illustration of soul and body, and later fathers discountenance it."--P. 354. At p. 388, we are startled by the admission, that "some of the fathers have been betrayed into statements which savour of heresy or pagan philosophy;

and by putting all these together we might form as imposing a catena against the Catholic doctrines as can be formed in their favour."

Not one of the least interesting and curious portions of this book is the sub-section headed "Developments growing out of the Question of our Lord's Divinity," as comprising a view, by an orthodox hand, of the progress of Trinitarian theology, replete with every admission which an Unitarian can desire.

In the last number of the Quarterly Review (No. CLIV. March, 1846) is an elaborate article on Mr. Newman's Essay, at the commencement of which the reviewer expresses his sense of the alarming nature of the argument which the author maintains, and his expectation that the Unitarians will seize the weapons so generously placed in their hands by one, who, like another Petavius, has by his incautious and (adopting an expression of Mr. N.'s own in another work) parricidal zeal endangered the cardinal doctrine of Christianity. And surely the reviewer is in the right: after the boasts we have so repeatedly heard of Bishop Horsley's triumphant confutation of Dr. Priestley, of the irresistible array of Ante-Nicene testimonies to orthodoxy collected by the late Oxford Regius Professor of Divinity, Dr. Burton, and of the unanswerable proofs of the Trinitarian belief of the early Christians given by so many authors, it must be satisfactory to the Unitarian to find a man of Mr. Newman's unquestionable learning, and one so deeply versed in the works of the Fathers and in ecclesiastical history, compelled by the force of evidence to acknowledge that the so-called orthodoxy of the present day is not to be found in the primitive ages, but was gradually formed in the darkest and most ignorant times. The argument from Scripture and Antiquity being thus surrendered by Mr. Newman and his school, the controversy between them and the Unitarians becomes narrowed to the question, whether we are to accept the fancies of the middle ages, as being, what the former are pleased to call, developments of Christianity, or to adhere literally to the "faith once delivered

to the saints."

R. H.*

The Nature of the Scholar and its Manifestations. By Johann Gottlieb Fichte. Translated from the German, with a Memoir of the Author, by William Smith. Pp. 220. London-Chapman.

THE Memoir of Fichte, which forms the larger half of this volume, is an interesting and well-written piece of biography. It is evidently the production of an enthusiastic admirer of the philosopher, and we like it none the worse on that account. Whatever the reader may think of the truth of Fichte's system, he will in this account of him see abundant cause to admire the uprightness and energy of his character. Amidst the severe trials and struggles of his earlier manhood, and not less in the later period of his ease and fame, he presents the picture of a brave, truth-loving, honest and high-minded man, whose example it is both interesting and instructive to contemplate. The biographer appears fully able to enter into, and do justice to, the subject of his narrative, and he does so, as we have already intimated, with enthusiasm. Here are a few sentences in illustration of the remark, from the conclusion of the Memoir:

"Fichte died as he had lived-the priest of knowledge, the apostle of freedom, the martyr of humanity. His character stands written in his life, a massive but severely simple whole. It has no parts;-the depth and earnestness on which it rests, speak forth alike in his thoughts, words and actions.....The ceaseless effort of his life was to rouse men to a sense of the divinity of their own nature -to fix their thoughts upon a spiritual life as the only true and real life-to

Mr. Newman's book is a very important publication. There are other lights in which we desire our readers to view it, besides those exhibited by our valued correspondent R. H., and we shall probably return to its consideration next month. ED.

[ocr errors]

teach them to look upon all else as mere show and unreality, and thus to lead them to constant effort after the highest ideal of purity, virtue, independence and self-denial. In no other man of modern times do we find the stern grandeur of ancient virtue so blended with the kindlier humanities of our nature, which flourish best under a gentler civilization. We prize his philosophy deeply; it is to us an invaluable possession, for it seems the noblest exposition to which we have yet listened of human nature and divine truth; but with reverent thankfulness we acknowledge a still higher debt, for he has left behind him the best gift which man can bequeath to man,-a brave, heroic human life." Pp. 113, 114.

Elsewhere, the biographer gives us a brief outline of Fichte's philosophy. At the close of it, the following passage occurs, and will further illustrate the style and spirit of the Memoir:

"Such is a very broken and imperfect outline of the most complete system of transcendental idealism ever offered to the world. To those few among British students who, amid the prevailing degradation of sentiment and frivolity of thought, have pondered the deep mysteries of being until the common logic, which pretends to grasp its secret, seems a vain and presumptuous trifling with questions which lie far beyond its reach, and who find in the theological solution but a dry and worthless husk which conceals the kernel of truth it was only meant to preserve― to such it may be no unacceptable service to have pointed the way to a modern Academe, where the moral dignity of the Athenian Sage is united with the poetic sublimity and intellectual keenness of his two most distinguished pupils. If by such humble guidance any should be induced to turn aside towards that retreat, let them not be deterred if at first the path should seem to lack something of the smoothness of the well-trodden highway on which they have hitherto travelled;-let them proceed courageously; it will lead them into calm sunshine, and beside clear and refreshing streams;-nor shall they return thence without nobler thoughts and higher aspirations." P. 62.

This passage, the reader will observe, is the biographer's estimate of his Master's philosophy, and we have quoted it here simply to shew the earnest spirit which animates and gives value to the Memoir.

Fichte's idealism brought on him the charge of Atheism, from which, however, he seems to have been anxious to release himself. We should have supposed him more open to the imputation of holding a vague and mystical Pantheism, judging at least from expressions occurring in some of these Lectures. It is hardly necessary for us to express our decided repudiation of this ism, if Fichte really held it, or whether he did or not. But apart from this consideration, the Lectures, ten in number, are ingenious and eloquent. They are undoubtedly the product of a strongly earnest mind; they are pervaded by a deep feeling of the importance and sanctity of the Scholar's vocation, to strive after, embody and express "the divine idea;" and, with a few questionable passages, contain many just and noble sentiments. The first two are in parts obscure; but, with this exception, the whole volume may fairly lay claim to the merit of being intelligible-a kind of merit which is by no means despisable, or to be passed over without special notice, in a book of German transcendentalism.

Of the elevated tone of the Lectures, we cannot speak with too much praise. Of this, as well as generally of their character, an extract or two will afford illustration:

Genius and Industry.

"No one need pride himself upon Genius, for it is the free gift of God; but of honest Industry and true devotion to his destiny, any man may well be proud; indeed, this thorough integrity of purpose is itself the Divine idea in its most common form, and no really honest mind is without communion with God."

P. 153.

Integrity in Study.

"Of the true-minded man it may confidently be said, that in Integrity itself, his defence and support, he will find a noble reward. In advancing on the path

of rectitude, it will become continually less needful for him to admonish, to arouse himself to the struggle against recurring evil desires; for the true feeling, the legitimate mode of thought, will spontaneously reveal itself to him, and become his ruling principle-his second nature. Whatever thou doest, do it with Integrity; if thou studiest, let it guide thy studies; and then, as to whether thou shalt prosper in what thou doest,-leave that to God: thou hast most surely left it to him, when thou goest to work with true and honest purpose; -with the attainment of that Integrity thou wilt also attain unbroken peace, inward cheerfulness, and an unstained conscience; and in so far thou wilt assuredly prosper."-P. 156.

Idleness in Youth.

"Further, every thing is vulgar and ignoble which weakens spiritual power. I shall instance idleness;-to mention drunkenness or sensuality would be below the dignity of our subject. To remain without occupation of any sort-to cast a dull, unmeaning gaze around us-will soon make our minds dull and unmeaning. How this propensity should seize upon youth, may well remain unaccountable even to men of the deepest penetration and judgment; and in most cases it would be no delusion to seek its cause in some secret infirmity or vice. Youth is the age of newly-developed power; every where there are still impulses and principles destined to burst forth in new creations ;-the peculiar character of youth is restless and uninterrupted activity; left to itself, it can never be without occupation. To see it slothful, is the sight of winter in the time of spring, the blight and withering of a newly-opened flower." - Pp. 169, 170.

A Hebrew and English, and English and Hebrew Dictionary, with Roots and Abbreviations. Pp. 359. London-printed by Samuel Meldola. 1846. AN example is here set of pious devotion to sacred truth by a lady of the Jewish persuasion, which members of our own Christian communion might well follow. An extract from the Preface will explain the principal objects which the authoress has contemplated, and, as far as our time has enabled us to judge, has well executed.

"The first part contains the words in most frequent use, arranged in alphabetical order, in Hebrew and English, with the roots attached to the Hebrew words, so as to enable the student, who wishes to acquire a knowledge of the sacred language, to consult the celebrated works of Buxtorf, Parkhurst, Gesenius, Fürst, and other eminent Lexicographers.'

[ocr errors]

"The second part consists of English and Hebrew, arranged alphabetically, shewing where each word occurs in the Holy Bible. In order that the Hebrew and English words should correspond, it has been found necessary, in many instances, to change the vowel points, and also to omit the servile letters, and those which form the genders."

This book will be found particularly convenient for those English persons who know no other language than their own; the ordinary Hebrew Lexicons giving no aid in ascertaining the Hebrew for an English word. While it discovers an intimate acquaintance with the genius of the language, it is entirely free from those fanciful observations which so much detract from the value of Parkhurst. Deeply satisfied as we are of the importance of an acquaintance with this language to a knowledge of theology in general, we can recommend the use of this "Dictionary" to Christians who wish to become better acquainted with the Scriptures, and to appreciate more accurately some of the discussions relating to their doctrinal contents. The authoress, though having so laudably aided the acquisition of the sacred language, is by no means disposed to think highly of her own labour.

"She is fully aware her work will not be found free from error, but claims for herself the indulgence of her readers, and desires that it may be borne in mind, that she does not publish it with a view either to fame or gain; her object being to assist those who wish to study the sacred language; and if that aim be attained, she will be amply repaid for the time and labour devoted to its 3 A

VOL. II.

compilation. The authoress is fully sensible this volume may be greatly enlarged and improved, and hopes that some Hebrew scholar will undertake the task."

The Hebrew pastor of our authoress has supplied her with some appropriate verses in the sacred language, with which she adorns her Preface; but our readers will thank us for preferring to cite their meaning in verses supplied by a Christian poet.

"God I will praise, from whom my soul

Hath all its light received!

God I will praise, for by His help
I have my task achieved!

"A task not light, which hath the signs
Of that high speech arranged,

Learned first of the Eternal One,
And, like Himself, unchanged!

"Arranged with human words, and thence
Made clear to minds that think;

Thus opening the holy fount,
That all who thirst may drink!

"God I will praise, from whom my soul

Hath all its light received!

God I will praise, for by His help

I have my task achieved!"

The work is adorned by a portrait of D. A. Lindo, Esq., father to the authoress, and dedicated to Sir Moses Montefiore, F. R. S.

Christian Unitarianism—what it really is; in reply to the flagrant Misstatements and Misrepresentations of the Rev. Samuel Dunn. By George Harris. 12mo. Pp. 60. Newcastle-on-Tyne. 1846.

THE ardent zeal and splendid pulpit talents of the Rev. George Harris appear to have attained at Newcastle a fitting field for their exercise. Through life he has proved himself a willing and an able champion of simple Christianity, ready to do battle against every foe. The present tournament, however, is not of his seeking. The Rev. Samuel Dunn is, we believe, a Wesleyan Methodist minister, stationed at present in Newcastle-upon-Tyne. It would seem as if no little alarm had been created in the Wesleyan camp by Mr. Harris's very popular advocacy of Unitarian doctrines. To counteract his growing influence, Mr. Dunn recently published, and by the aid of his friends gave wide currency in Newcastle to, an angry and defamatory pamphlet, entitled "Socinianism, as contained in Twenty-one Publications by the Rev. George Harris, investigated and confuted." The Committee of the Newcastle and North-of-England Unitarian Christian Tract and Missionary Society, under the conviction that Mr. Dunn's pamphlet was replete with misstatements and misrepresentations, requested Mr. Harris to prepare a reply. The result is "Christian Unitarianism." The reply will, we doubt not, have a wide local circulation, and we shall be indeed surprised if the result is not such as will surprise and mortify the less tolerant portion of Newcastle Wesleyans. In giving publicity to Mr. Harris's former works and opinions, and in now affording him a right to public audience from his new fellow-townsmen, they have given him vantage-ground, of which he has made, and we doubt not will continue to make, good use. The nature of Mr. Dunn's attack forces Mr. Harris to re-occupy ground on which he has often previously stood. His explanations are brief and to the point, and prove his opponent to be very reckless in his assertions and bitter in his spirit. The nature of the controversy makes it not easy to cull passages that shall have for our readers an independent interest. In the following defence of himself against the charge of having made the orthodox faith the subject of his scorn, we are reminded

« PreviousContinue »