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strongly ( in two recent publications ) on the intolerance of the c < Gazette of the Church . " These protests are the more worthy of notice because Mr . Neander is of the aucien regime in theology , and so nearly approaches to the Mystics in point of doctrine , that they have always reckoned him one of themselves . The Methodists are now labouring with all their might to renew the impression which their first attack upon the rational
Christians produced . In a reply to Mr . Neander ' s first protest , a Jesuitical and sophistical article appeared in the Gazette , attempting to prove that it was the duty and right of the king to dismiss any theological professors upon such charges as had appeared against the two professors in the Gazette , without regarding the consequences ; and that rational Christianity is of a democratical spirit . The brethren were at the same tin * e
entreated to pray that God would preserve the good understanding between Messrs . Neander and Hengstenberg . The Mystics do not conceal their hope of compelling the rational Christians to separate from the church , and to form a distinct body , like the Dissenters In England .
They are already feasting themselves with the idea of having all the places and livings to themselves . In fact , they would have plenty ; and their list of heretics would be a long one , for some of the most zealous have already proclaimed that Mr . Neander is not a Christian .
Do not imagine that I am jesting when L throw out these insinuations as to the motives of the Mystics . I cannot conceive that any who are acquainted with the present state of things in Germany , can be actuated by good motives in forcing the rational Christians to make a secession . I say nothing of the objections ( many and weighty as they are )
to schism of any kind , in any country ; I allude to the mistaken supposition , that there are in Germany only three decided directions of theological opinion . We have all been engaged in free inquiry for upwards of fifty years , and we have now few amongst us who conform exactly to our own nominal creeds—it is , indeed .,, impossible in Prussia , where , since the union of the Lutherans with the other
Reformed cliurclres , we no longer know what creed we prdnVss . Here , every one who thinks on the subject has his own private opinion , and it would be impossible to say where rational Christianity begins , or where it euds . Every one has formed his hidifidnal conclusion
as to the essentials of Christianity , and as to what w-essential . For this reason , if you cause one schism , you cause a
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hundred , and the Protestant church in Germauy will be utterly ruined . Hitherto 1 have observed with satisfaction that the Mystics have never been able to inoculate the laity with their theological speculations . There are thousands of truly
pious men amongst us who firmly believe in Jesus Christ and his redemption , without ever having thought of the theological definitions as to his divinity , &c ., &c . They profit by a good sermon , from whatsoever quarter , ( never perceiving the difference of faith in their different
pastors , who have been wise enough not to draw their attention to these niceties , } and thus they have the comfortable conviction that their faith is without reproach ; if any one were to propose to them the definitions which are to be found in controversial works , ( and which , thanks to the good sense of their
ministers , they have never heard , ) and if they were to be required to choose by these , to what particular communion they would belong , what would be their perplexity ! Why should the peace of their souls be thus needlessly troubled , and why should they be plunged into an abyss of controversy which they are wholly incapable of sounding ?
Amongst the numerous publications on this subject , one has been particularly celebrated ; its title is Amtliches Gutachen eines offenbarungsglaeubigen Geistlichen uber die Verderbtheit des Rationalismtts Schlesswig . ( Opinion of an Ecclesiastic who believes in Revelation , ou the Criminality of Rational Christianity . ) The author , who professes to
be a Supernaturalist , establishes , by a discussion full of talent and moderation , grounded upon innumerable facts of ecclesiastical history , that the rational Christians agree with the Supernaturalists iu ail essential points , that there is no reason for excluding them from , the chnrch , and that their expulsion could only be wished by fabricators of
unchtistian heresies , such as the opponents of Frauke , Speuer , and Sejuler . The impression produced by 4 hU little worfc has been surprising * The celebrated Allgemeine Litteratur Zeitung ( Gaqette Gene " rale de Littexatuxp ) at JAa&ta ^ the theological part of which is iu the . hftuda of rational ChristiauS ; has t * Ho kept uj > , %
pretty brisk fire , in its recent number ^ against the absurdities of the tyeihodiato , and has endeavoured to bringjthflirjftfcr chinatious into contempt . Very likely these commotions , instead of iujuriug the rational Christians , will eventually contribute essentially to their being recognized by the different governments as very good Christians . The Gazette of
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Intelligence , —Foreign : Prussia 431
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1830, page 431, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2585/page/71/
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