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Transcript
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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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tf fe < FriibftH ¦¦ "WilWJaW to which we litW ttSi ^ iJ From all this I wOtfI 8 f * ftt > ' t Sir , that as neither reason not the natural conscience
affords any certain guide to moral rectitude , or true religion , nor grves us any credible evidence that we practise them , nor even appear to constitute an authority of
universal and paramount obligation ; so , if there exist a rule of conduct affording any foreign evidence that id ' s and does all this , then is it tbfe . doty of rational beings to adopt it , and none other ought to have any weight ; for there is none
other whose evidence may not be adduced to prove equally the trtith of opposing systems , and so grve to every man , ( for every man prtist be liis own judge in that case ) an independent standard or rule 6 f right conduct peculiar to
hntaself , or possessed by him in cbmrtibh with a few others . T { ie critae of thoke who have had " the gdspel presfched unto them , " and yet obey not its precepts , is ex . attty this therefore ;—that they act Opoh a , rule of conduct which
is deviousl y imperfect , and entirely without credible evidence that it is right , ( for it gives the same s&urance of rectitude and safety tfrtfaem supporting diametrically opposite systems ) when they might
sdbpt one which has some respectobte external evidence , ( evidence lieVer overturned ) that it is a perfaet rule of moral and religious cofodUc ^ - aiKl comes from God Btaiself . Far be it from me to
^ Ipose , truit with heathens , cons c ^ , whatever its dictates , is W thre only guide that they are ^^ cted ; to obey . St . Paul il ^ S f ^ H 9 W Hpn by saying , ^ Btf » ft imx ^ ig . not the law ^ are
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a flaw unto themselves . * Thifij , however , has nothing to do wjtb the present question , and affords no proof that conscience is a sure guide to moral and religious good , or one which it is safe to trust to when a better is at hand . [ To be concluded in our next . } '
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JOHN MILTON . TJnus Patronus bones causa * satis est . Episcopivs .
No , XXXV . Sabbath . It is not the formal duty of worship , or the sitting still , that
keeps the holy rest of sabbath ; but whosoever doth most according to charity , whether he works or works not , he breaks the holy rest of sabbath least .
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> No . XXXVI . Schism . Schism is a rent or division in the church , when it comes to the separating of congregations ; and may also happen to a true church as well as to a false ; yet in the true needs not tend to the break *
ing of communion , if they can agree in the right administration of that wherein they communicate , keeping their other opinions to themselves , not being destructive to faith . The Pharisees and
Sadducees were two sects , yet both met together in their common worship of God at Jerusalem . But here the Papist will angrily demand , What ! Are Lutheran * * Calvinists , Anabaptists , Socinian&y Arminians , no heretics ? I answer ^ All these may hate some e / tovi *
" ^^ ^^ T ; i j i . } : ^ % » 0 ^ 4 : h if « ¦ v ^^^^^^^^^ n ^ AQttUli * 4 t , ., . u \ wt - . — __ ^ , t , i- » l til j . . L
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v " John Milton . 65 S
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1813, page 653, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2433/page/29/
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