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To the Editor , Sir , Penzance . While the advocates of rational Christianity are shewing , in many instances , a praiseworthy zeal in promoting the reception of what they believe to be truth , it is a matter of very great importance that this noble end should be pursued according to the most just and enlightened method . It is not in
any manner that the minds of men can be brought to receive truth ; in most cases , undoubtedly , there is in the nature of things a way in which this may be effected ; but while there is one right way which will succeed , there are also many wrong ones which will not succeed ; those , therefore , who would not fail in their endeavours , and lose their labour , are called upon to give this matter due attention . In the questions that are agitated between Unitarians and their opponents , we see this general remark illustrated in a very
striking manner * Such is the united force of prejudice , interest and religious apprehension , in binding men to what is considered orthodox doctrine , that every honest art is required to secure the least chance of an impartial consideration for that which is opposed to it . Let men but once understand that an attempt is making to win them over to Unitarianism , and they become impenetrable immediately , they have no longer ears or eyes ; in short , they have completely prejudged the question , and all further argument on the subject is entirely vain .
It is this and some other considerations to which I shall briefly advert , which induce me to think there is a want of good policy , and in some measure of just principle , in assuming for the basis of a religious denomination a decision of this great theological question . With societies and institutions pledged , by their name and avowed princi p les , to be Unitarian , few or none will be likely to connect themselves but those who are already decided Unitarians ; the inquiring , the wavering , the timid , the careless , the irresolute , will stumble at the tbreshhold of the chapel which is distinguished
by this name , and to enter which is considered as a decided profession of this faith . To all such persons there would be much less difficulty in uniting with societies whose name and principles pledged them to nothing more than a liberal and unfettered adherence to the Scriptures as their rule of religion , leaving all disputed matters to private judgment . Not but that prejudice would array itself , and calumny would vent its venom against the most fair and impartial institutions that could be devised ; but still it is reasonable to think that it would be in a less degree than is now experienced by societies professedly Unitarian .
Let me not be thought , however , to be advocating simply a point of subtle policy , which would indeed savour far too much of a Jesuitical character . Policy out of the question , is it not by far most just , most favourable to the diffusion of truth , most satisfactory to the conscience , most conducive to peace and edification , that a society formed for the purposes of religious worship and instruction , should know absolutely no fixed standard of
doctrine but the Scripture , and should be entirely unfettered by any preliminary decision on those points on which the sense of Scripture is disputed ? For herein is the common spirit that has dictated the decisions of councils , the creeds , the articles , and the various texts to which , more or less , I believe every division of the Christian Church has had recourse , in order to take security for the faith of its ministers and members . This domineering
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ON THE USE OF THE TERM UNITARIAN , AS A PARTY APPELLATION .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1827, page 408, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1797/page/16/
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