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the arguments and doctrines of those who are its Ministers and interpreters in the place, where this attempt at its overthrow has been made.

Inobandoning this last occasion of a careful and elaborately strengthened restatement of their case, we confess they have disappointed us. Nor do we believe that even that part of the public which has most sympathies with them, and would most rejoice in their success, will contemplate the omission without surprise.

The origin and history of this controversy is sufficiently detailed in the annexed Correspondence. It will there be seen how our desire for a really close and decisive examination of the several points at issue between us has been evaded : our reverend opponents would not admit of any controversy of which declamation was not to be the instrument.

We have already stated at the opening of this Controversy, that we did not enter into this discussion for the sake of a Sectarian triumph, but in the more Christian hope of exposing and checking the Sectarian Spirit. To exalt the spiritual character of Faith above the verbal and metaphysical,—to unite mankind through their common love and acceptance of Christ's goodness and of Christ's God,—to make his Church one by their participation of one spirit, even the spirit of the life of Jesus,-has been our highest aim, not only on this particular occasion, but throughout all our Ministry. We acknowledge it to be an aim that,

rectly at least, is destructive of “ Orthodoxy,” that

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is, of “the supposed attainableness of Salvation only
by one particular set of Opinions,”---for if the love of
Christ's God, and the prayersul seeking after Christ's
goodness are sufficient to place us on the way of ever-
lasting Safety, then the question is virtually decided,
for no man will follow Orthodoxy gratuitously. It is
necessary to set it forth as the only escape from Hell,-
else no man would burden himself with it. And thus
Orthodoxy is condemned to be damnatory. Intolerance
is the very condition of its existence. Cursing is its
breath of life. Let it acknowledge that the pure heart,
and the pure life, and the spirit of faith in God, may save
a soul from death, and Orthodoxy will have dissolved it-
self, for nothing but the last necessity, the attainableness
of safety by no other means, could justify its existence.
A damnatory Creed must be an essential of Salvation;
-else it is the greatest impiety possible to conceive.
Was it, then, the intention of Jesus to establish a
certain Creed breathing curses against all who do not
think* alike,--however they may love and live ? Alas !
why, then, was not that merciful being as distinct as
the Athanasian Creed ? If Jesus had been charged
with the delivery of an exclusive Creed, as the only
instrument of Salvation, would he have veiled it from
the eyes of those he came to save? Need we pursue
the argument further ? Orthodoxy is not Christianity;

Tech se kuum

2 are all of us :

Les Christ is is - JR of us are si pea soul and passi saloy the way, in

hour caquiet !

dow and are heat .. timp roke upo an and lowly in !

. For my

*“ He therefore that will be saved, must thus think of the Trinity.” Athanasian Creord.


_get that in Orthodox bosoms the Spirit of Christ may dwell, we are not the persons to deny.

What interest or value can these disputations have for beings whose main business in this world is, in the prospect of a coming world, to conform their souls to the image of the heavenly model, to Jesus the pattern of citizenship in the new Heavens and the new Earth wherein dwelleth righteousness! “Whilst we are wrangling here in the dark,” says Baxter, “weare dying, and passing to the world that will decide all our Controversies, and the safest passage thither is by peaceable holiness." Whilst we are struggling for points, of which we know little or nothing, hearts are dead or perishing. Whilst we are battling for our conceits, we are all of us unsound within, not right with God, and falling away from the true service of our great master. Whilst proclaiming in Sectarian eagerness, “ Lo, Christ is here," and "Lo, Christ is not there,"— none of us are sitting at his feet, and submitting our souls and passions to his yoke. Whilst we are falling out by the way, in vain his heavenly invitation is addressed to our unquiet hearts—“ Come unto me all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me ; for I am meek and lowly in heart ; and ye shall find rest unto your souls. For my voke is easy, and my burden is light."

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