may obtain power and authority indeed, at any time, among the ignorant and the unthinking, if they will condescend to flatter their prejudices and minister to their vanity-if they will preach to them that they are infallibly right, and all others wrong; that all doubt and all enquiry are dangerous, and that blind unfaltering faith in some human creed is the way to heaven-if they will give them scope for the exercise of all the malignant passions, by teaching them to hate and injure their neighbours who differ from them on religious matters. But even were this line of conduct not criminal, it would be useless and unprofitable, for the continual degradation of soul which would be necessary to obtain the influence of which we have been speaking, would more than overbalance the pleasures of the most extensive popularity. How miserable is the minister whose influence depends upon the degree of violence which he is able to exhibit in defence of every prejudice that his people may entertain; whose authority is powerful to retard the progress of free inquiry, but of no avail to aid it; who is permitted and encouraged to employ the powers of a cultivated intellect in defending superstition, confirming prejudice and shielding error, but has no liberty of promulgating the truths which from time to time he may be able to discover. If such a man obtain popularity and exercise power over the minds of many, it is a power as degrading to himself as it is injurious to society; for, whilst he endeavours to gratify a low ambition by ruling a multitude, he is himself made subject to the lowest of that multitude. To us, therefore, it is no cause of grief, that extensive popular power is not within our reach; we know the terms on which alone it can be purchased, and with these terms we will never comply. We desire to interrupt the slumbers of ignorance, to disturb the cherished dreams of superstition, and to urge upon the indolent, the inactive, and the credulous, the duty of pressing forward with diligence in the difficult paths which lead to truth. Rebuking openly with an holy boldness all undue violence, and all uncharitable party zeal, by whatever class of men exhibited; opposing by every means within our power the efforts of the bigotted and the designing to excite hatred and mutual animosity between the various sects of Christians, and giving no countenance either to the follies of superstition or the falsehoods of infidelity; it is not wonderful that our influence over the mass should be small indeed. But in one thing we may be permitted to glory, that if we control none, we are controlled by none; that if we seek not to tyrannize over others by the usual arts of priestcraft, we are ourselves free to follow wherever truth may lead us; free to pursue our enquiries and form our opinions respecting every disputed doctrine of the Christian faith, and free to explain and expound to our people whatever we believe to be the truth as it is in Jesus. Whilst, therefore, ministers of exclusive and intolerant churches seem to possess a considerable power over the public mind, they have in fact little or no control over their own. They are not at liberty to doubt or oppose any dogma of their peculiar creeds, however irrational and unscriptural it may be ; nor will they venture to impugn any prejudice, bowever hurtful to their hearers, or injurious to society, lest they should subject themselves to the imputation of heresy. Is such an "influence" as this to be desired? Surely not. The minister of the Gospel of Christ should assume a far loftier position; and whilst he desires to obtain the approbation of the wise, the good, the virtuous, and the intelligent, he ought not to covet popularity, but in honour and dishonour, in evil report and good report, he ought, with a noble boldness to avow all his principles, however odious to the multitude; he ought to deny himslf, take up his cross and follow Christ; and without fear or favour, without sparing one prejudice or omitting to rebuke one error, he ought to preach zealously to the people the whole truth as it is in Jesus. Such a Gospel minister may have no popularity-what of that? his blessed Master had no popularity. His congregation may be small-it cannot be smaller or more humble than that composed of the few poor fishermen of Gallilee to which his Saviour preached. Let him not therefore be discouraged; the leading position which he occupies in the advanced guard of the army of knowledge, is the very cause of his apparent loneliness. The multitude are following, but far behind. They cannot know his motives, they cannot understand his views, they cannot participate in his elevating aspirations after spiritual truth, and to him no voice either of their applause or approbation can extend. But though the praise of men repay not his efforts in the cause of truth, are there no rewards given to cheer and comfort the heart of the humble, but zealous and devoted Unitarian minister? Yes, blessed be God! there are rewards for him, more pleasing than the voice of fame, more glorious than the honours of temporal power, and which the world can neither give nor take away. There is the deep joy of that perfect freedom with which Christ has made him free. The fetters of superstition, of prejudice, and of a blind obedience to human authority have been burst asunder, and his emancipated soul is now at liberty to pursue wisdom through all her hidden paths, and satisfy its thirst for knowledge at the fountains of eternal truth. There is also the support and countenance of a select few, whose numbers are daily increasing; and there is the example of many wise, good, and devoted men, whom neither calumny nor persecution could prevent from advocating the simple and rational truths of Unitarian Christianity in more unfavourable times. above all this, there is the unspeakable joy of the approving voice of conscience within him; vicegerent of the Almighty, it anticipates the final approbation of his spiritual Judge. THE TESTIMONY OF JESUS. REV. xix. 10. THE words of the Lord Jesus.-Acts xx. 35. I. THE FATHER IS THE ONLY TRUE GOD. But 1. Why callest thou me good? there is none good but One, that is God.-Matt. xix. 17. 2. The first of all the commandments is, Hear, O Israel, Jehovah is our God, *Jehovah is One.-Mark xii. 29. 8. This is life eternal, to know Thee (that is, the Father. See ver. 1,) the only true God.-John xvii. 3. Hence :-The Father is the only object of religious worship. 1. Pray to thy Father.-Matt. vi. 6. The authorised version renders this passage, "The Lord our God is one Lord." It was quoted by our Divine Master from Deut. vi. 4. Yehowah eloheinu. Yehowah eloheinu. Jehovah [is] our God. Jehovah [is] one. Dr. Campbell, in his work on the Gospels, translates it in this manner. 2. After this manner, therefore, pray ye, Our Father, v. 9. 3. If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father.-Matt. xviii. 19. 4. When ye pray, say, Our Father.-Luke xi. 2. 5. Whatsoever ye shall ask of the Father in my name, he will give it you.-John xv. 16. 6. Whatsoever ye shall ask the Father in my name, he will give it you.-John xvi. 23. II. THE FATHER IS THE GOD OF JESUS. 1. My God, my God, why hast thou forsaken me ?Matt. xxvii. 46. 2. I ascend unto my Father and your Father, and to my God and your God.-John xx. 17. Hence : I. Jesus worships the Father. 1. He went up into a mountain apart to pray.-Matt. xiv. 23. 2. He went out, and departed into a solitary place, and there prayed.-Mark i. 35. 3. And he withdrew himself into the wilderness, and prayed. Luke v. 16. 4. He went out into a mountain to pray, and continued all night in prayer to God.-Luke vi. 12. 5. He was alone, praying.-Luke ix. 18. See also Matt. xxvi. 53; Mark vii. 34; Luke iii. 21, ix. 28, xxii. 32; John xiv. 16; whole of ch. xvii. &c. &c. N. B. Jesus prayed to the Father, and to no other person or being. 1. I thank thee, O Father, Lord of heaven and earth.-Matt. xi. 25. 2. O my Father, if it be possible, let this cup pass from me.-Matt. xxvi. 39. 3. Father, I thank thee that thou hast heard me.— John xi. 41. 4. Father, forgive them, for they know not what they do.-Luke xxiii. 34. 5. Father, the hour is come. -John xvii. 1. See also, verses 5, 11, 21, 24, and 25, of same chapter. II. Jesus honours God. I honour my Father.-John vii. 49. III. Jesus does the will of God. 1. My meat is to do the will of Him that sent me.John iv. 34. 2. I seek not mine own will, but the will of the Father which hath sent me.-John v. 30. 3. I came down from heaven, not to do mine own will, but the will of Him that sent me-John vi. 38. 4. I must work the works of Him that sent me.-John ix. 4. 5. I have finished the works which Thou gavest me to do. John xxii. 4. IV. Jesus obeys the commandments of God. 1. This commandment have I received of -John x. 18. my Father. 2. The Father which sent me, He gave me a commandment what I should say.—John xii. 49. 3. As the Father gave me commandment, even so I do.-John xiv. 31. XV. 4. I have kept my Father's commandments.-John 10. III. JESUS DERIVES ALL HE WAS AND IS FROM GOD. I. He derives his mission from God. 1. I am not come of myself, but he that sent me is true.-John vii. 28. 2. Neither came I of myself, but He sent me.—John viii. 42. See in the Gospels, forty other declarations of the same fact. II. He derives his doctrine from God. 1. My doctrine is not mine, but His that sent me.— John vii. 16. 2. As my Father hath taught me, I speak these things. John viii. 28. 3. Even as the Father said unto me, so I speak.John xii. 50. 4. The word which ye hear is not mine, but the Father's which sent me.- -John xiv. 24. 5. All things which I have heard of my Father, I have made known unto you.-John xv. 15. III. He derives hts power in general from God. 1. The Son can do nothing of himself.-John v. 19. 2. I can of mine own self do nothing.-John v. 30. 3. I do nothing of myself.-John viii. 28. 4. All power is given unto me.-Matt. xxviii. 18. IV. He derives his power of working miracles from God. 28. 1. I cast out devils by the spirit of God.-Matt. xii. |
