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oath, and to whom, therefore, it is mere mockery' to administer it, ' either as a witness, or as a magistrate.' But we eannot at present, extend our remarks. The Letter is full of complaint, and abounds in rash and unfounded assertions.
The Professor's sensitiveness on the subject of the rapid diffusion of liberal sentiments, betrays him into some observations of rather an amusing character. He cannot talk of the efforts of Unitarians, to propagate their views, with any sort of patience. He becomes heated on his very approach to the subject. What seems to distress him as much as any thing else, is, that these “horrid Unitarians,' have dared to
traverse the regions of the West and South, in our own land, and forestall the efforts of the Orthodox there.' 'Forestall the efforts of the Orthodox! Really, we were not before aware that the • South and West' had been given in promise, to the Orthodox,' and that we are encroaching on their rightful domains, every time we, or any of our friends traverse those beautiful and fertile regions. But we suppose we should have waited till the Orthodox' had first planted their dogmas there, and all along the valley of the Mississippi, and beyond the rocky mountains, have rivetted on the human mind, the chains of a gloomy and debasing theology. We might then, perhaps, have been permitted, now and then, to show our heads there, on condition that we should not attempt to disturb the existing order of things.
In the foregoing remarks on the spirit of modern Orthodoxy, we have not meant to be severe. We are not conscious of having spoken in a tone of harshness. We believe that facts will fully bear us out in all we have said, and that they would authorise even stronger statements. At the same time, we wish it to be distinctly understood, that we would by no means implicate the great body of the Orthodox. We believe that the people, the laity, are, in the main, and except so far as they aje urged on by the clergy, innocent of any designs to oppress. But they may be deceived by their more wary, not to say crafty, leaders, and become the involuntary instruments in forging chains, which they will afterwards find to be most heavy and galling. It is against the leaders, the chiefs in the ranks of the Orthodox, against those, who control their publications, and attempt to sway public sentiment, against the advocates of exclusion and uncharitableness, whether learned Professors in Theological Institutions, or petty tyrants of a country parish, it is against these that we contend. With the truly candid and liberal, the lovers of peace and charity, whether Orthodox, or Unitarian, Calvinists, or Arminians, we have no quarrel. We respect no man the less because his theological opinions differ from our own, provided he holds the charity of the Gospel. The wisdom which is from above, or wisdom which Christianity teaches, we have been taught to believe, “is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits.' This wisdom we are accustomed to respect, wherever found. But we cannot forget that there is a wisdom which descendeth not from above, but is earthly, sensual, devilish.'
HERESY AT NEW HAVEN.
Dr. Woods' Letters to Dr. Taylor. Andover. July, 1880. pp. 114.
The Andover Professors seem to be fulfilling their quinquennial vow of opposition to Arminians, Unitarians, and all other heresies, ancient and modern,' with remarkable fidelity. Prof. Stuart's late exploit in this department of official duty has already been noticed. Prof. Woods' more recent achievement in the discharge of the same characteristic function now claims a moment's attention. This gentleman, as it appears, saw or thought he saw at New Haven some indications of a revolt from the true standard of Orthodoxy. Accordingly, as no doubt in duty bound, he undertook the task of arresting the progress of an evil so much to be dreaded. We have, in consequence, a series of Letters,' argumentative, expostulatory, and menacing, addressed to Dr. Taylor, Professor in the Theological School at New Haven, on sundry heretical opinions, (heretical if tried by Calvinistic tests,) advanced by him in a sermon preached some time ago in the chapel of Yale College before the clergy of Connecticut. We do not know that we can in any other way, within the narrow limits prescribed to us, give our readers an idea of the nature of this alleged apostacy from the doctrines of the reformation,' and at the same time do justice to Dr Woods' regrets, fears, and purposes respecting it, than by citing a few passages from the Letters themselves.
• The unqualified language which you sometimes employ, respecting the natural state, the free will, and the power of man,
the nature and necessity of divine influence, the manner of regeneration, and other points allied to these, is not, I apprehend, in accordance either with the letter or the spirit of revelation, and will have an unpropitious influence upon the characters of men, upon revivals of religion, and upon all the interests of the church.' p 98.
My brother, you cannot surely think it strange, that serious disquietude and alarm should exist among us in consequence of what you have published in relation to these subjects." Ib.
• How ought we to feel, when a brother, who has professed to be decidedly Orthodox, and has had our entire confidence, and is placed at the head of one of our Theological Schools, makes an attack upon several of the articles of our faith, and employs language on the subject of moral agency, free will, depravity, divine influence, etc. which is so like the language of Arminians and Pelagians, that it would require some labor to discover the difference?' Ib.
How would it be natural for us to feel, when such a brother adopts, on several controverted subjects, the language and the opinions which have been adopted by Unitarians; and when we find that Unitarians themselves understand him as agreeing with them, and are making such agreement a subject of exultation ?' p 99.
And, shall I ask, how would you expect us to feel, and with our dread of error, how ought we to feel, when we find a remarkable resemblance between your mode of thinking on one of the subjects of the present discussion, and that of free thinkers ?' Ib.
- When we find you, on several interesting points, siding with these sects (Pelagians and Arminians,] against the Orthodox, and siding too with Dr John Taylor against Edwards on some of the main questions at issue between them; and when in addition to this, we find you on some points coinciding so nearly with the views of the French philosophers, and, shall I say, on other points throwing out the very objections, which we have so often heard from cavillers against Orthodoxy; it would certainly be strange, if none of our sensibilities were touched, and no concern or fear excited within us in regard to the tendency of your speculations.' p 100.
The attack which you have made upon our faith, and the common faith of the Reformed churches in Europe and America, it might have been expected we should instantly endeavor to repel.” · Could it be expected, that the sons of the Puritans would quietly surrender to a single assailant, those precious truths, which had been so often defended against the attacks of an host ?' p 102.
SPIRIT OF ENGLISH UNITARIANISM.
Extract of a letter from an American Clergyman in England to the Secretary of the American Unitarian Association.
Manchester, Eng. June 18, 1830. MY DEAR SIR,—Since leaving Rome, I have had experiences in Geneva and Paris, which might have furnished materials for an epistle interesting to the Committee, but in the hurry of a very rapid journey I have had no time for my pen. I rode post haste through France, with the intention of joining our brethren in London, at the anniversary of the British and Foreign Unitarian Association ; but was unable to arrive, after all my efforts, in season for that meeting. An extra meeting, however, was appointed to be held this week in Manchester, and hither I have come to attend it. It is the first meeting which the Association has held out of London. And the interest excited by it in this populous neighborhood, has brought together a large body of ministers and men who have enjoyed a season of high religious and social gratification. The weather has been excessively cold, rainy, and unpleasant; but this has not prevented the attendance of many zealous pilgrims from a distance, some of the humblest classes coming thirty miles on foot, and the sunshine of the soul' has abundantly compensated for the absence of the natural sun. It is not often that one witnesses more of that genuine and generous pleasure which springs from the meeting of minds heartily engaged in some great object of common concern ; and I am confident that this season will long be remembered in England for its beneficial effects on the friends of liberty and truth. Not only had they collected from