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THEOLOGICAL REVIEW.

NO. I.—JANUARY, 1834.

INTRODUCTORY ARTICLE.

BY THE EDITOR.

Ir is remarked by Frederick Schlegel, in his delineation of Mohammedanism,* that the sects existing within its pale, did not originate in any mysteries of faith, or points of doctrine, but in the claims of rival aspirants after the throne of Mohammed. The war by which Mohammed himself was first driven from Mecca, and the controversy after his death between Ali and Abubecker, which led to a schism among his followers not as yet healed, were personal, and not doctrinal, in their origin. The same is true in general, though perhaps in a less degree, of the sects into which the believers in other false religions are divided. "Quarrels and divisions about religion," says Lord Bacon, "were evils unknown to the heathen. The reason was, because the religion of the heathen, consisted rather in rites and ceremonies, than in any constant belief." But in Christendom the case is far otherwise; and though it has been divided into different communions on questions of discipline and polity, yet the greater number and most important of its parties may be traced to at least a professed interest for the doctrines of the Christian faith.

This fact furnishes an honourable characteristic of Christianity; and while the number and the violence of its sects are made a ground of reproach against our religion, it ought still to be remembered, by way of alleviation, that these sects do not spring from the grovelling and merely worldly interests by which feuds and divisions are elsewhere produced, but rather from an interest in itself so noble and refined, as concern for the articles of one's creed,―for matters of faith and doctrine. These are so remote from the lower necessi

VOL. I.

* Philosophie der Geschichte. Vol. ii. pp. 87, 88.
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ties of our nature, and so closely related to the wants of the mind and spirit, that being deeply concerned about them, betokens a high degree both of intellectual and moral advance

ment.

This interest in behalf of the doctrines of the Christian faith has, indeed, been often mixed with the base alloy of earthly passion, and then has manifested itself in the sterner forms of intolerance, bigotry and dogmatism. Still it cannot be denied, that a pure and disinterested zeal for the grand articles of its doctrinal system has pervaded the church in every age. In looking through the history of the church, we find this interest to be one of the deepest springs of all its varied action and effort. How deeply have the holy doctrines and mysteries of revelation been loved and revered; with what intenseness of thought have they been studied; with what precision and accuracy determined; how watchfully have they been guarded; with how long and unbroken a tradition have they been transmitted from age to age; how widely have they been propagated, and with what an uncompromising firmness have they been defended, amidst the terrors of persecution and death! See, too, in what honour the defenders of the faith have been held, and how their memory is embalmed in the affections of the church; and on the other hand, with what indignant abhorrence the corrupters of its doctrines have been regarded, and how they have fallen overwhelmed with infamy! In the depth of this abhorrence of heresy, often expressed in a manner too severe and unmitigated, we may discern something of the strength of affection which has ever animated the church for its system of faith.

It is very far from our wish to apologize for any of the excesses to which the interest for the doctrines of the Christian system has been carried, for any of the bad passions which have been associated with it, or for any of the wrongs which have been perpetrated under the specious pretext of zeal for orthodoxy. On the contrary, we would join with the most aggrieved latudinarian in condemning the suspicion, jealousy, severity, blindness and injustice which have so often gone hand in hand with earnestness for sound doctrine. But if we mistake not, the spirit of the times goes farther than this, and has in it something of antagonism against this interest itself. A sentiment like the following is often expressed while there is so much to be done, while multi

tudes around us remain unconverted, and the whole world lieth in wickedness, how can Christians justify themselves in wasting their time and strength in discussing points in theology, and in determining the articles of their creed! Now it is from this very sentiment, commended by its professed regard to the cause of practical godliness, that more danger is to be apprehended to this very cause, than from almost any other sentiment which could be entertained. It is founded on a superficial view of the nature of true virtue or godliness, and of the way in which it is to be promoted. It proceeds on a misconception of the indissoluble relation between the doctrines of theology and true piety. It assumes that the interest for the doctrines of theology is at variance with the interest for practical godliness, though in fact they perfectly agree. It thus brings the interest for the doctrines of religion into disrepute; leads to an increasing neglect of doctrinal instruction in our families, schools and churches; allows even public teachers of religion to remain willingly in ignorance or indecision respecting fundamental articles of belief, or to yield them up without reluctance; and then puts them, thus voluntarily stripped of means divinely appointed, upon self-devised, and therefore fruitless expedients in behalf of the conversion of men. From this sentiment, then, as far as it prevails, we can expect nothing but the decline of true piety, and an abundant harvest of error and false religion.

In opposition, to this prevalent sentiment, we think it may be shown, that a deep interest for the doctrines of the Christian religion is just and well-founded; that it results from a clear insight into the genius of the Christian economy, and an enlarged view of the method of man's restoration to holiness; and that it ought to be cherished by all Christians, especially by those who hold the office of Christian teachers.

The Christian revelation would deserve the most intense regard were it only for the importance, richness and variety of its disclosures, considered merely as addressed to the mind of man, or as ministering to our knowledge of divine things. As a system of purely speculative truths relating to God and spiritual existence, Christianity is transcendently interesting, and furnishes most rich and copious materials for the abstract science of divinity. Even in this respect, how superior is it to the frivolous mythologies of the West, or even to the boasted systems of Oriental theosophy! Let the rich

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