the Unitarians of this town and neighbourhood, by the Rev. Fielding
Ould, on behalf of himself and twelve other gentlemen associated with
him, urging us, with the earnestness of Christian anxiety, to bend our
minds to their expositions of our errors and our dangers. We naturally
interpreted this to be an invitation to discuss the most momentous
questions as equal with equal. We thought, indeed, that we saw an
assumption of superiority, if not of infallibility, perhaps inseparable
from minds so trained: still we supposed, that this superiority was to
be maintained by argument and fair discussion: and this was all that we
desired. It never occurred to us, that the reverend gentleman might
possibly expect us to accept him as a divinely appointed judge of truth,
whose teachings were to be received in submission and silence; or that
he could suppose that convictions like ours, convictions that have
resisted all the persuasions of worldly ease and interest, that have
removed from us the charities and sympathies of men like him, and held
in simple fidelity to truth and God, could be so lightly shaken that
nothing more was required to blow them away than a course of _ex parte_
lectures without answer or discussion. If the object had been to confirm
Trinitarians in their views, this kind of proceeding we should have
understood; but surely something more was required when Unitarians were
publicly invited to the controversy. Much less could we anticipate that
the reverend gentleman, holding himself to be upon a “religious level”
far above us, to belong to a different order of spirits, could yet be so
far removed from the Christian and Apostolical spirit as to refuse to
bring his “light” into direct conflict with our “darkness.” With these
expectations of controversy, and having no bonds with anything but
truth, we unfeignedly rejoiced, that, for the first time in this
community, both sides of the great question were about to appear
together before the solemn tribunal of public attention.
In all these things we have been quickly undeceived. In our simplicity,
we believed that discussion was really invited and desired. We now find
that we were invited to hear, but not to argue; that to lecture us is of
the nature of “dearest affection;” but that to hear what we may have to
urge in reply would be to “recognize us” as “_Christians_,” to admit
that we stood on the terms of a _religious equality_, which is, _in
limine_, denied. We now find that all reciprocity is refused to us; that
it never was intended to treat us as equals; that the method of
discussing the Unitarian controversy, about to be adopted, is to hear
only the Trinitarian advocates—to call us around the Christ Church
pulpit to be taught to listen and believe. Clergymen may be so blinded
by ecclesiastical feelings as not to perceive the extreme offensiveness
of all that is assumed in this mode of treating their fellow-men; but we
turn to you, the freer laity of the Church, in generous confidence, that
such conduct will not be found to accord with your spirit of
justice—with the nobler ideas which _you_ have gathered, from the
intercourse of life, of equitable dealing between man and man.
We proposed to the clergymen about to lecture at Christ Church, that
since they had appealed to public opinion, through a popular advocacy,
the pleadings should be on both sides, and, as far as possible, before
the same parties. This is refused to us, because we are not Christians.
Is this in the spirit of the Saviour? It is also refused to us, because
it is asserted, that Trinitarians cannot enter our places of worship
without a sacrifice of principle, whilst we may enter theirs without
pain or compromise. Now the very opposite of this, though not the truth,
would have been nearer to it. In our worship there would be the
inoffensive absence of some views dear to you: in your worship there
would be the actual presence of some views most painful to us. In our
worship, you would hear addressed that Great Spirit whom you, too, adore
and seek: in your worship, we should hear addressed, as God, him whom we
revere and follow, as the image of God, the man Christ Jesus. In our
worship, you would find deficiencies only; in yours, we should find
what, to us, is positively objectionable, religion materialized and the
Deity distributed into persons. The Rev. Fielding Ould, in one of his
letters, represents us as looking upon you to be Polytheists, which we
do not; and, in another of his letters, tells us, that we may enter your
temples without pain or compromise of feeling. It will be evident to
you, Trinitarian laymen, that the Lecturers at Christ Church cannot
retire, upon such reasoning as this, from the full, public, and
impartial discussion which we propose to them, without making it
manifest to the public, that they are _determined_ upon doing so.
We proposed to them discussion through the press, as well as from the
pulpit: and this also is denied to us, on the ground, that newspapers
are read by the sceptical, the scoffing, and the profane. Now, not in
newspapers alone, _but in any journal whatever_, was the controversy
offered by us; yet we could not have anticipated the objection, when we
recollect the use made of the newspapers by the religious party to which
the reverend gentlemen belong. Again have we tendered discussion,
through the press, in any form whatever, with the single condition, that
the views of both parties shall be presented to the same readers—in the
hope, not as yet gratified, of an answer in a juster spirit.
Nothing now remains for us but to appeal from ecclesiastics to minds
more generally influenced, to minds that, taught in the great schools of
humanity, have learned mutual respect, and that have dropt, in the free
and noble intercourses of man with man, the monkish and cloistered
sentiment of spiritual as of civil superiority. To you, then, the
Trinitarian laity, we make our appeal; from the exclusiveness and
assumed infallibility of clergymen, to men who, from familiarity with
wider influences, have formed different conceptions of Christian
brotherhood and of Christian justice. We should not have held ourselves
authorized in thus addressing you had we supposed, that your cause or
yourselves, your ideas of justice, had been worthily supported by your
ecclesiastical representatives, who, we firmly believe you will agree
with us in feeling, have openly betrayed both you and it.
We appeal to you, not without confidence, to give us that equal audience
which your clergymen have refused; that those of you who, through
interest in the great question, are led to hear the Trinitarian
statements, will, in the love of the truth, and in the spirit of
equitable inquiry, hear also the Unitarian replies. We seek not to make
you Unitarians: that, at least, is not our chief desire and aim. But
would to God that we could do something to spread that true Christianity
which holds the unity of the spirit in the bond of peace, and deems
charity dearer and more heavenly than doctrinal faith! Would to God that
this controversy might have some effect, not in building up any one
creed, or swelling any one sect, but in destroying the delusive and
separating ideas that lie at the roots of creeds, and are the nourishers
of bigotry, uncharitableness, and heresies! We should deserve well of
this great community, if we could remove from it this cause of strife
and bitterness,—if we could exhibit the God of Jesus requiring from us,
not speculative opinions, but the heart, the temper, and the life of
Christ!—if we could expose the unchristian idea of men preparing
themselves for a moral heaven by a metaphysical creed, and unite those
who now consume their energies, their temper, and their time, in
contending for abstruse and uncertain dogmas in the deeds of mercy and
of brotherhood which flow out of our common Christianity, and which, in
the wide wastes of sin, of ignorance, and of misery, that surround us,
are the moral debts of man to man, and constitute the religion which,
before God, even our Father, is pure and undefiled.
Respectfully directing your attention to our advertisement of a syllabus
of Lectures on the Unitarian Controversy, presenting both sides of the
question—our portion of which will be delivered in Paradise Street
Chapel, on successive Tuesdays,
We are, Christian brethren,
Yours, in the spirit of Christian brotherhood,
JOHN HAMILTON THOM.
Liverpool, Feb. 2, 1839. HENRY GILES.
JAMES MARTINEAU.
---------------------
TRINITARIAN LECTURE,
ON WEDNESDAY EVENINGS IN CHRIST CHURCH.
1839.—February 6.
1. Introductory. The practical importance of the
Controversy with Unitarians.
_Rev. F. Ould._
February 13.
2. The Integrity of the Canon of Holy Scripture
maintained against Unitarian Objections.
_Rev. Dr. Tattershall._
February 20.
3. The Unitarian Interpretation of the New Testament
based upon defective Scholarship, or on
dishonest or uncandid Criticism.
_Rev. T. Byrth._
February 27.
4. The proper Humanity of our Lord Jesus Christ.
_Rev. J. Jones._
March 6.
5. The proper Deity of our Lord Jesus Christ proved
from Prophecies, Types, and Jewish Ordinances.
_Rev. J. H. Stewart._
March 13.
6. The proper Deity of our Lord the only ground of
Consistency in the Work of Redemption.
_Rev. H. M‘Neile._
March 20.
7. The Doctrine of the Trinity proved as a
consequence from the Deity of our Lord Jesus
Christ.
_Rev. D. James._
March 27.
8. The Atonement indispensable to the Necessities of
Fallen Man, and shown to stand or fall with the
Deity of our Lord Jesus Christ.
_Rev. R. P. Buddicom._
April 3.
9. The Deity, Personality, and Operations of the Holy
Ghost.
_Rev. J. E. Bates._
April 10.
10. The Sacraments practically rejected by
Unitarians.
_Rev. H. W. M‘Grath._
April 17.
11. The Nicene and Athanasian Creeds explained and
defended.
_Rev. R. Davies._
April 24.
12. The Personality and Agency of Satan.
_Rev. H. Stowell._
May 1.
13. The Eternity of future Rewards and Punishments.
_Rev. W. Dalton._
--------------
UNITARIAN LECTURE,
ON TUESDAY EVENINGS IN PARADISE STREET CHAPEL.
1839.—February 12.
1. The practical importance of the Unitarian
Controversy.
_Rev. J. H. Thom._
February 19.
2. The Bible; what it is, and what it is not.
_Rev. J. Martineau._
February 26.
3. Christianity not the property of Critics and
Scholars, but the gift of God to all men.
_Rev. J. H. Thom._
March 5.
4. “There is one God, and one Mediator between God
and men, the Man Christ Jesus.”
_Rev. H. Giles._
March 12.
5. The proposition ‘That Christ is God,’ proved to be
false from the Jewish and the Christian
Scriptures.
_Rev. J. Martineau._
March 19.
6. The scheme of Vicarious Redemption inconsistent
with itself, and with the Christian idea of
Salvation.
_Rev. J. Martineau. _
March 26.
7. The unscriptural Origin and Ecclesiastical History
of the Doctrine of the Trinity.
_Rev. J. H. Thom._
April 2.
8. Man, the Image of God.
_Rev. H. Giles._
April 9.
9. The Comforter, even the Spirit of Truth, who
dwelleth in us, and teacheth all things.
_Rev. J. H. Thom._
April 16.
10. Christianity without Priest, and without Ritual.
_Rev. J. Martineau._
April 23.
11. Creeds the foes of Heavenly Faith; the allies of
worldly Policy.
_Rev. H. Giles._
April 30.
12. The Christian view of Moral Evil here.
_Rev. J. Martineau._
May 7.
13. The Christian view of Retribution hereafter.
_Rev. H. Giles._
---------------------
_To the (so-called) Unitarians of Liverpool._
Men and Brethren,—Before the commencement of the lectures, on which I
have taken the liberty of inviting your attendance, I am anxious
respectfully to address to you a few observations in reference to the
letters which have appeared in the public journals under the signature
of your ministers.
It would appear that these gentlemen have been desirous to produce upon
the public mind an unfavourable impression, _à priori_, of my reverend
brethren, and of myself in particular, because of our having declined,
on their proposal, to enter upon a course different from that which we
had originally contemplated. “You will not, we trust,” say Messrs.
Martineau, Thom, and Giles, “incur the reproach of inviting a discussion
_with us_, and then changing it into an indictment _against us_.” Now,
we never invited any discussion with these gentlemen; if we had, we
should have addressed ourselves to them personally. But, while we would
not, and do not, shrink from any discussion with them into which we can
consistently enter, we cannot allow ourselves to be diverted from the
pursuit of our original purpose, _viz._, to deliver a course of lectures
upon the various points of Unitarian doctrine, which we believe, and
think we can prove, to be not only _unscriptural_, but _fatal to the
souls_ of those who embrace them, and which cannot be maintained (as
appears from the published works of the most learned Unitarians) without
a virtual surrender of the inspiration of the Bible. Believing, as I do,
that your best interests for time and for eternity are involved in the
momentous questions at issue—questions affecting the very vitality of
true religion—I inserted a letter in the daily prints, expressed, as I
had hoped, in terms of courtesy and affection, inviting your presence
and soliciting your attention. I also caused a notice to be published of
our intention to print the lectures, separately and in a collective
form, for extensive and immediate circulation, so that the amplest
opportunity might be afforded for replying to our arguments on the part
of any who might feel disposed to the task. That is, we proposed to
employ the instrumentality of the _pulpit_ and the _press_, (an
instrumentality, be it observed, _equally at the service of those who
differed from us_,) in order to promote the best interests of a portion
of our countrymen, whom we believe to be “perishing for the lack of
knowledge.”
Where is there to be found here aught of _arrogance_, or
_uncharitableness_, or “_assumed infallibility_”? Where is there aught
of unfairness, or “any rejection on our parts of the acknowledged
principles of argumentative justice?” It is true we refuse to advise our
respective congregations to attend at Unitarian chapels, to hear such
answers as your ministers may think it right to offer in refutation of
our reasonings. Our principles and our consciences alike forbid our
concurrence in such a proposal. We cannot go ourselves, nor recommend
our people to go and have their ears wounded, their hearts pained, and
their Christian sensibilities shocked, by the iteration of such, in our
view, blasphemous statements, as we find spread in painful profusion
over the pages of Unitarian theology. And why, then, it is asked, do we
invite or expect your attendance upon what are called “the painfully
revolting” services of our church? For this reason, that, as appears
from the works of all their principal writers, Unitarians do not attach
the same importance to religious doctrines and opinion that we do. It
seems to be with them a matter of comparative indifference what dogmas a
man holds, provided he be _sincere_ in his profession; while with us
sincerity is no criterion of truth, being persuaded that as a man’s
_religious opinions_ are, so will his _conduct_ be in time, and his
_destiny_ through eternity. Being of opinion, then, that our people
would suffer by being brought into contact with error, in the same way
that the human body would be endangered by accepting an invitation to
feed at a table where poison was mingled with bread, we feel obliged to
decline recommending the proposed arrangement to their adoption. But,
feeling that there would be neither danger nor risk to those who are
represented as having a moral appetite for poison as well as bread, and
as looking upon all theological opinions if not as equally harmless in
their bearing on their eternal interests, we ventured to invite you to
come, that we might “persuade you concerning Jesus.” If there be any of
you whose conscience revolts against a participation in Trinitarian
worship, we invite not his attendance: we would be not intentionally
accessory to the wounding of the weakest conscience among you.
You will thus, men and brethren, perceive what was intended by the
assertion that our “_religious level_” was different. We meant not to
arrogate to ourselves any undue superiority, but simply to state a fact.
And while we think it both _unreasonable and unjust_ that we should be
expected to become the auditors of what we deem blasphemous error, or
pledge ourselves to the joint circulation of what we call truth and
falsehood, and thus be “partakers of other men’s sins,”—we cannot but be
of opinion that there is some ground for these charges in reference to
the conduct of those who, on this ground, attempt to prejudice the
public mind against us, as if we were declining a battle which we had
invited and provoked.
We are convinced that the attempt will not succeed. The public will have
eyes to see with sufficient clearness the real merits of the case, and
will condemn the efforts made to blind its vision, or at least incline
it to take a distorted view of our relative position.
Again repeating my invitation to all who can conscientiously accept it,
to attend our lectures, and leaving cheerfully to others the free use of
the only weapons we employ—the BIBLE—the PULPIT—and the Press—and
praying the Lord to guide all his inquiring people, by the teaching of
his Holy Spirit, into all truth, even the “truth as it is in Jesus,” I
remain, men and brethren, yours in the bonds of love,
Christ Church, Feb. 5, 1839. FIELDING OULD.
---------------------
_To the Rev. J. Martineau, J. H. Thom, and Henry Giles._
Gentlemen,—Having hitherto corresponded with you on my own individual
responsibility, I have to request that you will consider me as _alone_
answerable for what has hitherto appeared under my signature. I had this
morning, for the first time, the opportunity of personal conference with
my reverend brethren collectively at the expected meeting which took
place at my house. I have now to address you upon the result.
All that we had originally contemplated was, the delivery of a course of
lectures upon the principal doctrines in controversy between Unitarians
and ourselves. It now appears that my invitation to the Unitarian laity
to come and hear us, while we brought their avowed principles to the
test of the Word of God, has been taken advantage of by you, and led to
a series of proposals on your part, which I took upon myself to decline.
I have this day addressed a letter to the members of your body
generally, which I trust will have the effect of setting that part of
the subject in its proper point of view.
It is, however, indispensable to distinguish carefully between this
_particular invitation_ of yours, and _discussion_ generally. Your
letter to the Trinitarian laity invites discussion in any shape which
shall effectually bring the statements of both parties before the same
individuals. We are now prepared to gratify your desire, and WE ACCEPT
YOUR INVITATION. Our lectures, however, shall be first delivered; on
this we are determined. Then, in the name of all, and in dependence upon
our blessed Lord and Master, three of our body will be ready to meet you
three before a public audience in this town; all preliminaries to be, of
course, arranged by mutual conference. We propose, if you please, to
take the three great subjects into which the controversy obviously
divides itself, _viz._,
1. EVIDENCE of the genuineness, authenticity, and inspiration of those
parts of our authorized version of the Holy Scriptures which you deny.
2. TRANSLATION of those parts which you alter, and in our judgment
misrepresent.
3. THEOLOGY, involving those principles of vicarious sacrifice which we
deem vital, and which you discard.
Our proposal, then, is to meet you either _one day_ on each subject, as
you please; or _one week_ on each subject, as you please: the discussion
to be conducted in speeches of _one hour_ or _half an hour_ each, as you
please.
And now, trusting that this proposed arrangement may prove satisfactory
to _you_, and to all who take an interest in this controversy, and
fervently praying the great Head of the Church to overrule our purposes
to the advancement of His kingdom and the promotion of His glory,
I remain, Gentlemen,
Yours for the Lord’s sake,
February 5, 1839. FIELDING OULD.
---------------------
_To the Reverend Fielding Ould._
Reverend Sir,—It would have been gratifying to us to receive from you an
answer to our offer of a discussion, through the press, before being
called upon to consider a proposal, altogether new, for a platform
controversy.
You give us an invitation to _talk_, and call this an acceptance of our
offer to _write_. The two proposals are so distinct, that it is not easy
to see how the one could be transformed into the other; nor is the
mistake explained on turning to the words of our invitation, appealed to
by you, and contained in our letter to the Trinitarian laity. They are
these:—“We have tendered discussion _through the press_, in any form
whatever, with the single condition that the statements of both parties
shall be presented to the same _readers_.” You leave the impression,
that an oral debate is comprised within the terms of this offer; but, in
doing so, you widen its scope, by striking out the phrases which
restrict it to _printing and publication_, and describe it thus; “Your
letter to the Trinitarian laity invites discussion _in any shape_ which
shall effectually bring the statements of both parties before the same
_individuals_.” You will at once perceive the misrepresentation; will
acknowledge that the idea of settling historical and philological
controversies, by popular debate, has neither origin nor sanction from
us;—and will permit us to recal you to our first proposal of discussion
through the press,—a proposal to which, though now made for the third
time, we have yet received no answer.
Meanwhile, we will not delay the reply which is due to this new
suggestion of a platform controversy. We decline it altogether; and for
this answer you must have been prepared, by the sentiment we expressed
in an early stage of this correspondence: “We are not of opinion that a
miscellaneous audience, assembled in a place of worship, constitutes the
best tribunal to which to submit abstruse theological questions
respecting the canon, the text, the translation of Scripture,—questions
which cannot be answered by any defective scholarship.” To assemble a
similar audience in an amphitheatre, where the sanctities of worship are
not present to calm and solemnize the mind, is evidently not to improve
the tribunal. The scholar knows that such exhibitions are a mockery of
critical theology: the devout, that they are an injury to personal
religion. We are surprised that any serious and cultivated man can think
so lightly of the vast contents of the questions on which we differ, as
to be able to dispense with calm reflection on the evidence adduced, and
to answer off-hand all possible arguments against him, within the range
of biblical and ecclesiastical literature. We are not accustomed to
treat your system with such contempt, however trivial an achievement it
may seem to you to subvert ours. In reverence for truth, in a spirit of
caution inseparable from our desire to discharge our trust with
circumspect fidelity, and from a belief that, to think deeply, is the
needful pre-requisite to speaking boldly, we offered you the most
responsible method of discussion, in which we might present to each
other, and fix ineffaceably before the world, the fruits of thought and
study. To this offer we adhere; but cannot join you, on an occasion thus
solemn, in an appeal to the least temperate of all tribunals. We
recollect that one of the clergymen associated with you refused an oral
discussion of the Roman Catholic controversy. We approved of his
decision; and, in like circumstances, adopt it.
Will you allow us to correct a mistake which appears in your enumeration
of the three topics most fit for discussion? We do not, as Unitarians,
deny the genuineness, or alter the translation, of any part of the
authorized version of the holy Scriptures. The Unitarians have neither
canon nor version of their own, different from those recognized by other
churches. As biblical critics, we do indeed, neither more nor less than
others, exercise the best judgment we can on texts of doubtful
authority, (as did Bishop Marsh, in rejecting the “heavenly witnesses,”
1 John v. 7,) and on the accuracy of translations (as did Archbishop
Newcome, when he published his version of the New Testament); but no
opinions on these matters belong to us _as a class_, or are needful to
the defence of our theology. If you allude to the Improved Version, we
would state, that it contains the private criticism of one or two
individuals; that it has never been used in our churches, nor even much
referred to in our studies, and is utterly devoid of all authority with
us; and that, for ourselves, we greatly prefer, for general fidelity as
well as beauty, the authorized translation, which we always employ.