MISCELLANEOUS COMMUNICATIONS. On Creeds. Southwark, March 4, 1812. There is nothing, perhaps, that has served to impede Christianity, or arrest the progress of divine truth, more than the adoption of creeds. into such a deplorable condition, as to think that a belief of any set of notions is necessary to salvation, there is no doctrine, however strange, that it may no treceive, no practice, however wicked, that it dares not encounter. With such persons, the belief of their creed Creeds are generally a compila. tion of doctrines, or speculative is the first and grand evidence of opinions, supposed to be drawn from the scriptures; and the mischief arising from them is, that they are suffered to take the place of the plain precepts of Christianity. Men who were interested by sinister motives, and were well paid for supporting mysteries, have, for the most part compiled the creeds, that are generally swallowed by the world: they were frequently ingeniously wrought, and require much argument for their support; whereas, the precepts of Christianity are so plain, that a wayfaring man, though a fool, may read, understand and prastise them. The New Testament alone, is acknowledged to contain the precepts of infallible truth. It is obvious, that all deductions made by fallible men are liable to error: this consideration alone, must shake the infallibility of any set of opinions deduced from the Scriptures. Christianity, and the practice, if not wholly laid aside, is accounted as a secondary consideration. They are led away by their systems all their lives, having but the twilight of Christianity, to guide their paths. If they write, it is to uphold their system; if they read the scriptures, it is to support their creed. If they speak, their breath is wasted in excommunicating others for not believing what they believe. They may be said to fall down and worship their creed, instead of their Creator. They look upon their brother, who is passing through the chequered scenes of life, with composure and serenity, living in the love of God and his neighbour, who, with Christian benevolence, is doing to others as he would have others do to him, continually shewing by his prac tice the sincerity of his faith in the precepts of Christianity, as little better than a Heathen, and with contempt exclaim,-Legalist! stand by, for I am holier than thou. The religion of a creedite, consists in the belief of a belief, which generally fetters him Who, think you, is most likely to the observance of ceremonies, to receive the reward of well doing: or leads him to place his depen--the servant who endeavours to dance on his creed, or (as the tread in the footsteps of his mas technical phrase is,) on a saving ter by the practice of Christian faith. morals, who gives bread to the When once the mind has got hungry, drink to the thirsty, cloathing to the naked, consolation notice I have a right to expect, it to the afflicted, relief to the dis- is my intention to review the subtressed, who commiserates with ject more carefully, and in whatthe suffering, and, with chearfulness lightens the burden of his fellow mortals? or the creedite, who places his dependance on his saving faith? Christians, place not your dependance on the doctrines even of Christianity, but be ye careful to practise its morals. A WAYFARING MAN. ever points it shall appear that I have advanced sentiments contrary to truth, I shall have great pleasure in renouncing them. In the mean time, Sir, I shall, with your permission, make a few slight observations relative to this important subject. In the review of the Sketches, which was given in your Repository, [vol. vi. p. 557.] I am Mr. Clarke, on his "Sketches of considered as advancing the doc Sentiment." trine of Emanuel Swedenborg, and by a cynical critic in the Monthly Review, I stand accused of " vamping up the old scheme of Sabellius." If it could be proved, that either of these assertions is correct, yet does it Newport, Isle of Wight, SIR, 5th April, 1812. The theory which I have lately advanced, in a little work, entitled Sketches of Sentiment, appears to me to have been very imperfectly not necessarily follow that the understood, even by those who opinion itself is erroneous, as the have paid some attention to it: latter writer more than implies; so difficult is it to arrange our but, I apprehend, a very matethoughts, and to adopt such lan- rial difference subsists between my guage as will convey to the minds views, and those entertained by of others, those views with which the two learned theologians. we are ourselves impressed. It is The doctrine of Swedenborgianism, not extraordinary that in the first upon this subject, is, that there is attempt to explain a doctrine so a Trinity in the Godhead, consistabstruse as that of the Divine na ing of the divine origin or principle, ture, I should have employed cer- the divine human, and the tain modes of expression, which divine proceeding: not as of three were not the best fitted for the distinct persons, but as we see purpose, nor is it surprising, that united and exhibited, in the body, many difficulties and objections soul and operation of man, in the should be started, which I had not one person of Jesus Christ; who sufficient foresight to anticipate. therefore is the God of heaven, As the attainment of truth is my and alone to be worshipped; being only aim, I have really felt obliged Creator from eternity, Redeemer by animadversions, and thus pub- in time and Regenerator to eterlicly acknowledge myself deeply nity. indebted in this respect to the author of a Reply to my Sketches, John Fullagar, Esq. On some future occasion, when I may be in possession of all the Sabellius taught that there is but one person in the Godhead, that the Word and the Holy Spirit * Adams's View of Religions. are only virtues, emanations, or functions of the Deity; and he also held, that the Father of all things descended into the virgin, became a child, and was born of her as a son; and that having accomplished the mystery of our salvation, he diffused himself on the Apostles in tongues of fire, and was then denominated the Holy Ghost". Deity, can never be comprehended by any being but himself! It What then may be known of God? I reply, the effects of the operation of the divine attributes and perfections. In creation and providence, we "look through nature up to nature's God." But it has pleased God to enlighten us still farther. By a providential To me, there appears one grand series of cause and effect, he has and fundamental error in both instructed certain human beings these statements, as well as in in different ages of the world, and almost every other, upon this im- has endowed them with knowledge portant subject. All writers in and power to instruct others. their descriptions of Deity, attach cannot be denied, I think, that the to him both in thought and ex- Supreme operates upon the human pression the idea of personality. mind, and to a far greater degree Unitarians believe the Godhead to on some than on others; and, consist of one person. Trinitarians wherever, we see the exhibitions of advocate three. The term person, moral goodness, we see something however, according to all our no- of the great Source from whence tions of its meaning, never can be that goodness, originally, however properly applied to the essential remotely, flowed. nature and being of God; because it cannot be used without implying a limited outline, and a confinement to one spot.-A personal Deity cannot be an omnipresent, omniscient Being! I hold it to be incontrovertible, that a being who is in his very nature underived, infinite, eternal, .omnipresent, and omniscient, can never be seen, known or understood by any thing but itself; because these are terms which represent to us qualities, which can only be conceived of and measured by that which is, in itself, infinite, eternal, &c. but every existence, except that of God, is derived, finite and confined, both in mental and cor. poreal powers; therefore is it obvious, that whatever belongs to the separate essential nature of * Encyclopædia Brit, art. Sabellians. Now if we admit that the goodness, wisdom and love of God, are displayed in good men, sometimes in a very high degree, is there any difficulty in supposing that in Christ this took place completely and entirely? or, in other words, that the power, wisdom and love of God were manifested in him without measure? In this view of the subject, it is evident that I attach no kind of divinity to the mere nature of Jesus Christ, as the Swedenborgians seem to do; neither can I for a moment admit with Sabellius, that the infinite, omnipresent, and eternal Father descended into the Virgin, and became a child, &c. All that was exhibited of Deity in the person of Jesus Christ, I conceive to have been the actual power, wisdom, and love of God, and these produced in a way by himself, the actions he performed, as those of Deity. He was a pure vehicle, prepared and preserved for the reception and display of the divine perfections and attributes, but still he was only a vehi. cle, a created medium, and when I worship him, I worship not the human nature, but the one God, whose glorious and gracious character and operations were and are resident in it. In heaven, the same form, adorn. ed with glorious splendour, but beaming with matchless love, will be, I apprehend, the eternal me dium of our future worship. Still we shall not worship the resplendent glory, nor the benignant form, but we shall through these, adore and love an invisible and incom Certainly, if my tenets are brought to the test of the doctrine of three persons, I can expect no favour; but so far as the Divinity of Jesus Christ, in the proper meaning and application of the term, is concerned, I see no rea. son why we should be at issue; for I believe that in him was displayed all that ever will be displayed of Deity to his creatures! The power, the wisdom and the love of the Supreme, may, indeed, and assuredly will, be exhibited in a more effulgent and glorious prehensible Being, whose perfecmanner; but the magnificent accompaniments of ten thousand splendid suns, will still be only ac. companiments, only the effects of the Divine operation, not the Divinity himself! And it will be the employment of faith, through them, to conceive of the wondrous perfections and attributes of the one invisible and incomprehensible JE HOVAH. tions and attributes are thus graci ously and condescendingly enshrined, in accommodation to our natures, and in order that our de votional feelings may be elevated to compleat ecstacy! For the scriptural grounds of these views, I must refer to the work itself, and remain, Sir, With much respect, Your friend and servant, JAMES CLARKE. Letters to a Student. Under the human and created form of Jesus Christ, I perceive the Deity instructing his creatures, reconciling them to himself, and saving them from ruin. The mind of the Saviour, Jesus Christ, I believe to have been gradually The preceding hints, my Eu. formed by divine agency till it was genius, have been suggested not so completely filled with the know. much by an idea of their impor ledge and love of God himself. tance in themselves, though that Constantly preserved, (and there- be considerable, nor principally, fore entirely free,) from any ad- as general rules of conduct; but mixture of error and sin, I re- particularly on account of their gard the precepts which fell from connection with the great object, his lips as the teachings of God to which the years you will spend and in the Academy, are to be devoted. neglect none. Some may be, as It can scarcely be asked by you, Dr. Jortin expresses it, relatively what is that object? But should dry; but that they are for that it be made a question by any youth, reason to be despised and passed the answer is obtained by other over, does not follow. It may be, questions, which not only point in some degree, an useful discipline, out this object, but intimate the to constrain the mind to bestow moment of it. Why was the semi- attention on them. This may be nary into which you have entered laid down as a certain principle, founded? Why was it, with great that you are not qualified to judge exertions of generosity and zeal, of the utility of a science, unless raised to its present state? And you had experience of its applicawhy are your parents and friends tion and an acquaintance with its desirous that you should spend different connections with other some years of the prime of your branches of knowledge or the life within its walls? But to en- transactions of life; which your and your situation as a pupil, fellow academ- years gage you your ics in study. Study, be it remem- imply you have not. But the utility bered, is the great design for which of a science in itself, or its applienlist you as a collegiate. Study cation in future life, is not the is to be the leading, in a manner sole consideration by which you the sole object of your attention. should judge of its importance and. It is to fill your time, to employ by which your attention to it your thoughts, to rouse your emu should be governed. You may when academical lation, to call forth all your powers. never, With study is the day to com- course is finished, be called on to mence; with study is it to close. carry it into practice or have any How assiduous soever you be, occasion to apply it, yet it may be there is no possibility of exhaust. highly useful to study it in the ing the subjects of enquiry before present period of your life; and you; they are so various and ex- as forming part of an academical tensive. Whatever be your pecu- course, it has a strong recommen liar genius and turn of mind, in dation to your regard. It may give that variety which will offer, you a peculiar exercise and play to may be certain to meet what will your mental powers; strengthen, suit and gratify it. Every science, by exercise, your faculties; add indeed, calls for your attention; to the stock of your ideas; and because every science has its pecu- enlarge your views. The historian, Your poet and orator will furnish more liar advantages and uses. tutors, it may be presumed, in pleasing reading and a constant their introductory lectures to the source of entertainment in suc subjects of their respective depart- ceeding years: yet the mathema. ments, will lay before you a view tics, though you should never have of the utility and application of an opportunity to apply them to those particular branches of know- astronomy, architecture or navi. ledge, into which it is their province to initiate you. The matter to be urged on you at present, is, that you should your gation, are essential to your im- |