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the Creator that all men should see the saio 6 objects exactly in the same point of view , and consequently they are unavoidably led to form different conclusions ; but may not the opinions of the Unbeliever be the result of as diligent , candid , honest and
sincere investigation , as those believed to be true by the Christian ? Is it not within the range of probability , that from the evidence which strikes his mind , his conclusions may be a 8 correct ? Such an assumption surely is not unfair ; why then should this new
reformer presume to stigmatize him by a reproachful epithet , and hold him up to notice as an unworthy member of any society ? Is he aware of the consequences of his own conduct ? If he be really a lover of truth and virtue , are we not justified in
asking how such " active , efficient ana highly respected members of Unitarian churches , " cau " disturb his feelings" or be " injurious to his interests "—and why he should deem the " appearance" of any moral man in an Unitarian congregation an " in-€
justice" ? Is this e the genuine spirit of Christianity" which he states to be so '' incompatible with the spirit of Infidelity" ? Is this his all-sufficient reason for excluding an Unbeliever from religious intercourse , and
ordering him , "in a manner that shall be attended to , " to " depart in peace" ? Would not he have " exhibited more modesty in the sight of men , " had he acquired more correct notions of Christian liberty and charity before he threw out his illiberal
and unchristian insinuations against men who are as sincere and virtuous as they are benevolent and intelligent ? In comparison with a society of men acting upon such narrow
notions of " the genuine spirit of Christianity" as Mr . J . seems to entertain , how much superior would be his " carious sort of Christian
church , consisting of a mixed assemblage of Christian believers and antichristian Deists , Jews and Mahometans' * I Mr . J . asserts , that < € if there be two things in nature utterly
incompatible with each other , they are the genuine spirit of Christianity and the spint of Infidelity . " But has he not here advanced a very questionable position ? Can he prove it to be truth ?
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And ba ? tog made such a bold ami unqualified assertion , ought he not to demonstrate the fact by exhibiting a just as well as ample detail of its effects ? If he possess the requisite information , ( which if I doubt , l trust
he wilt not be offended , ) may not a reasonable hope be indulged that Iris diffidence will not prevent his displaying the extent of his knowledge and the full force of his ability ? And from the modest mode in which he
has made the attack , is it not his duty to do so ? But is it not possible that the vivid picture of a modern Infidel conjured up by the fervid imagination and portrayed by the masterly pencil of Robert Hah , may have served as a model for Mr . J ., as it
has done for many others ? However , who acknowledges the picture to be just ? Has any intelligent person , who has seen much of human life and who has known and associated with Freethinkers and Unbelievers , ever found them to be the avoidable
beings , the immoral monsters , which some theoretical Christians and professed believers have represented them to be ? On the contrary , are not Infidels possessing such base and terrific qualities the merely ideal creatures of fancy—men of paper , set up
with the view to be beaten down by these accomplished combatants , and in order to evince with what facility they can obtain a victory in the pulpit ? If such be not the true state of the case , will Mr . J , condescend to prove it to be otherwise ?
"If we have any concern , " says Mr . J ., * ' for the reputation of our Christianity , it ^ greatly behoves us to look to ourselves in this matter , and to remove thia reproach from us . "
But what reproach ? And what is Mn J / s Christianity ? Is it accordant with the Christianity that Jesus taught ? If so , whence does he derive his reasons , and from what instances in the conduct or instructions
of his " blessed Master and his apostles" to countenance such " a line of separation" as he seems so anxious to effect ? Where , indeed , is that immense gulf which subsists between the Christian and the Unbeliever , " and which he professes to
have " seen with sorrow" ? Jesus appears to have been < € no respecter of persons ; " for were not Jews au 4
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On the Propotdi to ex&ude Unbeliever * / Mm Chfixtiun Churche * . 161
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VUL . XXI . Y
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1826, page 161, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2546/page/33/
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