Imágenes de páginas
PDF
EPUB

66

and now strongly defend the practice of public social prayer. They may be said, indeed, to "administer it in both "kinds," a part of their body having adopted the use of a reformed liturgy;" whilst the greater number of their preachers practice what they call social prayer, by the minister's praying himself, (in the plural number, indeed) either extemporaneously, or from a written form; the congregation maintaining throughout, a strict and uninterrupted

silence.

Opposed to all these, on the subject of social prayer, as on many other subjects, stands the practice of the Christiancommonly known by the name of The Freethinking Christianchurch. The object of its members has been to call out from the world an assembly, formed on the principles, and governed by the laws which may be collected from the New Testament, as directing the primitive churches, when first founded by the immediate apostles of Jesus. Their chief aim has been directed to the restoring what may be truly called social worship, by substituting a closeness of union, and a oneness of affection, between the members of their body, in the place of that isolated and solitary species of religion, which marks the unorganized churches of the present day, whether amongst establishments, or the dissenting bodies. But, whilst advocates for the worship of the heart, and the prayer of the closet, they have seen cause for discontinuing, as irrational in itself, as inconsistent with scripture, and opposed to the spirit of Christianity, the prevailing practice of public_social_prayer. In the church, they conceive, they are bound to attend to the Christian duties of instruction, exhortation, and edification of each other; before the world, and in the common intercourse of life, they feel themselves called on to act up to the exalted principles of their religion, as far as their knowledge, or their capabilities, may extend; but it is in the closet, and only in the closet-shut out from the glare, from the business, and the various distractions of the world-that they believe the Christian should presume to offer up his supplications to his heavenly Father, in the humble hope that, where a life of virtue attests the sincerity of the prayer, "his Father, who seeth in secret, will reward him openly."

[ocr errors]

I have now taken a brief and general survey, from the earliest records down to the present time, of the various opinions and practices which have existed on the subject of religious worship in general, and of prayer in particular. From this statement the question of the propriety of public

That practice has,

social prayer has naturally arisen. certainly, in its favour, what its advocates claim for it-the almost universal sanction of every sect and party, calling itself Christian. They further claim, in its support, the practice of the patriarchs, and of the Jews, as a nation; the command of Jesus, his example, and that of his disciples; contending, that to pray publicly and socially is a custom sanctioned by the apostolic churches-supported by the authority of the New Testament, no less than by that of the earliest succeeding writers of the Christian era, and also defensible on the grounds of reason, and of the nature of things. On all these last-named points it will be perceived that I differ from these individuals. It will be my object, in the course of some future Essays, to state the grounds of this difference; and to maintain, by argument and the authority of the scriptures, the several positions which I have laid down in the course of the preceding statement. That statement is, in fact, MY CASE, which I hold myself bound hereafter to support, by evidence and argument. The question, although it has already been ably argued upon general principles, is, in a great measure, new in its details; it will be my endeavour, by fairly citing the arguments of the defenders of this practice, and plainly stating my own views in reply, to put the reader in possession of both sides of the question, and thus enable him to arrive at a decision of his own. On this, as on every subject, discussion must be beneficial; error, however sanctioned by "the authority of ages," may naturally shun the light; but truth, it has been long since found, is mighty; and, when free inquiry exists, then the might of truth must, at length, prevail.

J. D.

THE FREETHINKING CHRISTIANS.

As a body teaching the principles of primitive Christianity we are probably unknown to some of our readers; in order, therefore, to meet what, perchance, may be the wishes of such persons, we give the accompanying Extract from a work entitled "The Religions and Religious Ceremonies of all Nations, by the Rev. J. Nightingale;" which, although published in 1821, we have only just perused, and with which we have had no connexion; not having, indeed, the slightest knowledge of the author. It is, therefore, an independant document; and

I

although not correct in every particular, yet being so to a considerable extent, is of value; as being the uninfluenced and impartial relation of one that to us is an entire stranger. For a correct account of the Freethinking Christians we refer the reader to Evans's Sketch of the Different Denominations of the "Religious World."

[ocr errors]

"The Freethinking Christians are a sect of Unitarians who sprung up in London, about ten or twelve years ago. They have one meeting-house in London, and, I believe, a few others in different parts of the country.

"With the Unitarians they deny the divinity of Christ's person, but believe in the divine character or nature of his mission as a teacher of religion. They regard the New Testament as the only authentic rule of faith and practice. They believe the church of God to consist of an assembly of men, believing the truth of Christianity, and united, under the authority of Jesus, in the bonds of Christian fellowship. The example of the apostles they take to be the only rule of church discipline; the unity of the church, as forming one great family of Christians scattered over the face of the globe, as an essential characteristic of Christianity; and they maintain, that there is a perfect equality of the members of a Christian church, in which all power rests. They have, however, certain officers, as an elder, whose business it is to preside at their public assemblies, to regulate their private meetings, to preserve order, and to attend especially to the spiritual wants and concerns of the church.' They have two deacons, whose business is to assist the elder, and to attend to the civil affairs of the church. All have a right to teach or preach; hence they have no hired minister, or pastor.

"They reject Baptism, the Lord's Supper, and Public Social Worship. In their assemblies, therefore, they have neither singing nor prayer; and they renounce all those doctrines usually termed orthodox in other societies, as the Trinity, the Atonement, original sin; the existence of devils, and of both good and evil spirits or angels; the eternity of future punishments; the immateriality and immortality of the soul; the inspiration of the Bible, as a book,' though they admit the origin of revelation, and the miracles, and other parts of the sacred scriptures.

"Their public meetings are conducted after the manner of an ordinary Debating or Philosophical Society; and they frequently differ in their opinions amongst themselves.

They sit in their meetings with covered heads, like the Quakers, and make very free in censuring, if not condemning, all other sects of Christians whatever, being extremely lavish in their abuse of the priesthood.

"These Christians have already had their share of persecution; and there have not been wanting powerful efforts to suppress their meetings; but hitherto without effect; and it is hoped that they will not again be subjected to any inconvenience on account of their peculiarities of belief and practice as Christians. They have, of late years, made strong remonstrances against being compelled to marry according to the rites of the church of England; believing marriage to be a civil contract, and not a divine rite. Their opposition, however, has hitherto been limited to a previous remonstrance addressed to the clergyman, after which they submit to the prescribed forms. We have not, however, as yet heard of any gross instances of conjugal infidelity amongst them. Most of their leading elders and other members, are men of considerable talents, and respectability in public and private life; but their unconquerable spirit for Reform,' both in church and state, renders them objects of no small suspicion to their adversaries. It is only by opposing them that they are likely ever to become sufficiently numerous to do any essential evil to the interests of true Christianity, even were they so disposed, which charity should induce us to believe is not the case."

NOTE.-The above statement of what we believe, and what we disbelieve, is generally correct; but we do not make the profession of any creed, or set of opinions, a condition upon joining our body, or use it as a test afterwards. We are Christians, and therefore, as a consequence, we are Freethinkers; but as a body we do not presume to dictate what our members shall think, and what they shall not. Upon controverted points of doctrine there was, indeed, a time when we were believers in most of the orthodox opinions; but from thinking freely, we have discarded them, because they are unscriptural. Whilst the bond of union, with us, is not sentiment, an admission of the Messiahship and Resurrection of Jesus we consider indispensable; and, as consequent upon that admission, an implicit obedience to his laws and the necessary discipline of the Christian church. The marriage question, briefly referred to above, is, in truth, to all conscientious dissenters from the establishment, a most important one; and we take credit to ourselves for having originated the discussion, and for making humble, perhaps, but most determined efforts in support of the rights of conscience, which, in no act of our lives, can be more cruelly trampelled upon than they now are, by compelling dissenters to marry according to the ritual of the church of England. The Unitarians and other bodies having at length, to a certain extent at least, followed our example, and having united in their petitions to parliament upon this subject, some relief is confidently expected before the close of the present session.

THE YEAR.

How oft around the brow of the young year Poets have twined their garlands-with sweet song Proclaimed the coming blossoms of the SpringAnd Summer's fruits and Autumn's harvests praised.

Sage moralists and grave divines have taught
(Shaking their heads portentous) "Life is brief
"And death terrific." Yet themselves have lived

As though eternal were their station here-
And death an idle, unappalling dream,
Of which they recked not. Solemn mockery!
To descant on the silent lapse of time;

To preach of years that, like the rolling floods,
Follow on years, till in the boundless deep,
Eternal, they are buried;-yet to reap
No harvest-draw no moral from the tale!
To live as servile, and as sensual too,
(Mid all their sounding morals) as the herd
That followed Epicurus. Prostrate, low-
To lick the dust before a mortal throne;

And laud a man, whose span of life, themselves
Proclaim-how brief! To follow earthly things,
And prize them too; and seek them as the goal
To which their speed is tending;—whilst they teach
Another race-to gain another world!

These are harsh discords in the song of life,
That grate upon the ear, and chill the heart,
'Till we lament our nature. These confirm
The sceptic in his doubts; who smiles to see
Religion-in the lives of priests-a name!
"Tis therefore-wielded by such hands--the dart
Of truth falls powerless, and the unthinking run
Unchecked, their mad career;-till feeble age
Eats up the vigour of licentious youth,

Like the lean kine, which, in proud Pharoah's dream,
Consumed the strong ones. Yet 'tis true not less
That life is brief-and death terrific too.

« AnteriorContinuar »