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testants , but that they are not so inv reality . That is , they hold certain sentiments which some other Protestants do not hold , or they reject certain doctrines which some other Protestants believe , and therefore they are not Protestants . Admirable
reasoning it must be confessed ; for on the same principle these self-called Protestants might with equal justice deny the name to those who deny it to them . But if they are not Protestants , what are they ? They are Deists , or at least infected with tc
Deistical principles . " Deistical principles are such as lead either first , to a belief in natural religion , or , secondly , to a rejection of revealed religion . Jn which , of these senses this phrase is here used , it is impossible for us to divine . Perhaps in neither of them ,
but probably in a sense different from both . ^ Every one who does not think and believe and profess with the multitude is a Deist or Atheist , or something worse , if worse can be . We ourselves have undergone various
metamorphoses of this kind , without being conscious of them . At the pleasure ef our orthodox friends , vv have been Atheists and Deists , Mussulmans and Hindoos by turns . Now we are inclined to think that it is ia
this sense that the self-calLed Protestants of Germany are stated to be under the influence of " Deistical principles - " yand we are confirmed in this interpretation by the epithet which is added . There is not only , it appears , a prevalence of Deistical but also of Socinian principles in Germany . la other words , these self-called
Protestants are Unitarians ; and honoris causfi are here styled Socinians and Deists . It would be a breach of truth and charity to allow the claim of Unitarians to be either Protestants or
CJiristians ; it is no breach of either the one or the other to impose on them the names of Socinian and Deist , which they uniformly disavow , and which are only fitted to render them
the objects of undeserved suspicion and reproach . We wish we could persuade ourselves that the passages upon which we Lave remarked are not contained in a Bible Society ftcport . The inconsistency of the place which they hold iti that Report , with the known principles
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of such a Society , the more we reflect on the subject , fills us with increased astonishment at the temerity and inconsideration of those who have given insertion to them . We beg , however , earnestl y to assure our readers that it
is not the Bible Society we op ]> ose , but its abuses ; and that it is only the right and duty of self-defence which belongs to every man and to every Christian , that has called us forth now , and will , if necessary , call us
forth again , to resist an attack upon Unitarians and Unitarianism , even when made under the auspices of a Society , which , we should rejoice , if we were permitted to regard with feelings of unmingled veneration .
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102 Stonehouse , Author of " Universal Restitution . "
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house , A A . M M ., who was Vicar of Islington ; but if this be the fact , I have to observe a complete revolution of sentiment must afterwards have taken place in the writer ' s mind . In a serhouse . . .. who was Vicar of
Isline-81 it , Chatham . 1 AM anxious , with another of your correspondents , to ascertain the author of " Universal Restitution a Scripture Doctrine . " This anonymous work is attributed to Rev . G . Stone-1
mon of his , preached in the alxove parish , Dec . 10 , 1738 , the eternity of hell torments appears with him a favourite topic , while the diction of the discourse is very different from that of the erudite author of the work first
mentioned . In the sermon are the following passages : "Should I , at the peril of so heavy a ^ curse , and at the expense of my Lord ' s eternal favour , preach soft things to you , why this would be but like the soft words of
Satan when he tempted Eve with his € , eat , ye shall not surely die / and yet because I tell you the wages of sin is death , you call me an hellfire priest , a damnation parson . " P . 15 . Agjuin , at p . 18 , he says , " When this life of mercy is spent , all is determined ;
and if the end of it finds you in the miseries of a fallen creature , you will then see the whole purpose of your creation blasted , and that you are left in your own hell to endure the horrors and wretchedness of an anxious , darkened , fiery , self-tormented nature for ever . " T . C . A .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1826, page 102, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2545/page/38/
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