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language of those who insolently assume the title of the Orthodox . Such are the insults to be endured by honest men , who dare to think for themselves , when they differ from the law-established dogmas of Scribes and Pharisees . Such , too , is the impious arrogance of the latter to decide on every question that comes between man and his
God . Though their pretensions are sometimes resisted , they are too frequently allowed ; and doctrines are admitted , not because they are true , but because they are clamorously advocated , because those who reject them are vili 6 ed and anathematized—or because they are connected with certain worldly advantages , and espoused by the powers that be—by landlords , patrons , profitable customers , and the great man of the family , whose smile must be purchased by a dereliction of
principle , and the advocacy of established corruptions . Wealth , and power , and fashion , and popularity , have a wonderful influence , as every one knows , in perverting the judgment of more than their possessors . They dazzle the vain , and seduce the weak . As for the worldling , he follows the stream , and in all circumstances clings to the side of the strong . He tolerates every abuse—justifies every enormity . In the judgment-hall he re-echoes the sentence of Pilate , and in the crowd he shouts , not Christ but Barabbas !
* We have sometimes heard it maintained that it is of little consequence what master a man serves , whatTorm of church discipline he prefers , or what mode of faith he professes , provided his life be virtuous : " His can't be wrong whose life is in the right /' Grant the truth of this often-repeated adage—we ask is that man ' s life in the right who , though he keeps nine of the commandments , violates the tenth—who , though he neither steals , murders , nor commits
adultery , yet bears false witness against his neighbour ? Is he in the right who gives his assent and consent to any articles of faith , which he does not either believe or understand ? Is he in the right who sanctions any mode of worship which he feels persuaded is unscriptural—who bows in the house of Rimmon , or abets the conduct of the sons of Eli , whose profligacy caused men to ' abhor the offering of
the Lord ? " No—we contend that his life is in the wrong . By sanctioning what is false , he denies what is true . He acts a lie—he plays the hypocrite . While he pretends to be the friend of Christ , he promotes the interests of Belial . He does not crucify his master , indeed —he only delivers him into the hand of his enemies . He is neither his judge nor executioner . No—he is only a traitor , and he consummates his treason with a kiss . '—Drummon&s Sermon ^ pp . 17-19 .
• And , in the first place , if you are disciples of Christ , worthy of the name , you will learn of him only . His school is not one in which the pupils are commissioned and empowered to perform the Master ' s duty . * ' Learn of me" is his injunction , not " learn of mine . " You will find , indeed , many of your uninspired fellow-disciples very willing , and * in their own opinions , quite competent , to teach you ; they will kindly
offer to save you the trouble of personal inquiry ; they will give you lists properly numbered , and arranged , and drawn up in terms even more clear and explicit than those of Scripture , of the articles , both essential , and non-essential , of the Christian faith ; they will tell you Exactly what you musL and what you may , ju \ & what you may not %
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Critical Notices * —Singte Sermons . SI
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1832, page 51, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1804/page/51/
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