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On the Sacrifice of Interest to Conscience .
Sir , Scrutator ' s inquiry in vol . V . p . 557 . and his remark upon it deserve particular attention ; and the ministers , who keep back their views of the gospel , or hold the
truth in unrighteousnesSj / are producing incalculable mischief in their congregations . They differ very little from popish priests . These priests are under a necessity of disguising their sentiments : the exposition of them , would be followed by horrible consequences . The dissenting minister may indeed say that he should lose his congregation ^ and be deprived of his income . This is a loss
indeed , but a loss that may be made up to him by industry in different ways : and he is to remember our Saviour ' s words , t 6 he who loves wife or children , or house or lands , more than me , is not worthy me "—or if the minister disguises his sentiments merely to retain the favour of his pretended orthodox brethrenlet him remember what
, was said of those principal Jews , who , believing in the Christy did not confess him , because they loved the esteem of men more
than the esteem of God , But perhaps they cover their purpose under the specious name of the love of tranquillity . This is no uncommon error ; and to shew its pernicious consequences , I will , with your leave , transcribe a few lines I received from the East
Indies , a few days before I saw the letter of Scrutator . " In every age and country men have " sacrificed both private sincerity and # c public improvement to tranquillity , < c The principles which led to such sacri-< c fices Lave been carried to their utmost ^ extent in this country . The whole of
* it is a mass of misery and degrada * < c tion—a vast monument of the
dread-* ' ful consequences to which such prin-* ' ciples tend . Even the very tranquil" Hty to -which every thing has been * sacrificed , has not been obtained * a Nothing is secure but those abuses < c which cause universal insecurity ! I " own , therefore , that I shali carry with " me from , this country a greater
aver-* sion to Bramins and Hindoo philosoif phers , than I brought hither , and con-< c sequently a greater respect for those " who have sacrificed interest to con" science . *
But your correspondent addresses himself to ministers—what shall we say of congregations who set themselves against all inquiry —who are going on in the good
old way , as they call it—who prefer King James ' s Bible , with its infinity of errors * to the best expositions of the most learned men , and who would be ready to stone Jesus Christ himself and his
apostles , if they translated their own words into plain English ? I am yoursj &c . XENOS .
On the Introduction to St . Lukc *§ GospeL Sir , The statements of B . ( vol . IV . p . 419—423 ) taken in connexion with the internal evidence , have , I doubt not , satisfied many , that the Introduction to Matthew ' s
Gospel was not written by Matthew : I have myself repeatedlyperused them ^ and with increasing conviction . The point thus far seems to me to be proved . With respect to the Introduction of Luke , the case appears widely different . The narratives in those
Introductions cannot indeed both be true : but when either of them is given up , the genuineness of the other is to be tried by its own in-
ti On Vhe Sacrifice t > f Interest to Conscience .
Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1811, page 12, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2412/page/12/