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This sophistical distinction is brought forward to prove that Christ and his apostles have not drawn a line of separation between believers and unbelievers ; but in order to render it effective , positive evidence should be produced that they themselves have laid down the distinction . J . G . has
completely neutralized his own argument ; for allowing what he says to be correct , that no such persons as modern Unbelievers existed , he has still no just ground of opposition to my
assertion ; he can only appeal to our want of information on the subject , and thus make our ignorance the foundation of our knowledge . Is it not a more rational method to leave
all conjectures as to what the Founder of our religion might or might not have done under any given circumstances , and to form our opinions from what he actually did say and do ? J . G . has adopted the first mode , and I the last . I have simply said , that a line of separation is drawn between him ivho receives and him who rejects the word of revelation . Others may make what refined distinctions thev
please , and endeavour to explain away the force of the declaration by curious conjectures and ingenious suppositions , but the declaration itself still stands , ** He that believeth shall be saved , and he that believeth not shall be condemned . "
I was rather surprised that , after the explanation I have given in a former paper , your correspondent should
deem it necessary to put the case which he has imagined ; but since he has put it , I will give him a full and distinct reply . If * such a person as the one be describes , a believer in God but not in revelation , a worshiper of God but not through Christ , an expectant of immortality but not by the resurrection of Jesus , thinks fit
to join in a service , the whole of which is founded and conducted on principles which he rejects , let him do it ; it is his own concern . But whilst I say this , I am not forbidden to tell him that I think his conduct absurd and inconsistent , nor ought lie to complain of me for telling him so ; on the contrary , he ought to be obliged to me for my honesty , though lie may smile at my weakness . Had the Unbeliever always conducted himself amongst us in that
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modest , quiet and teachable spirit which your correspondent depicts there would have been far greater reason for censuring my remarks ; but when we see him assuming that as a right which was granted him as a
favour ( I merely take up the case suggested ); instead of being anxious to increase his own faith , exerting himself to undermine the faith of others ; taking advantage of his admission amongst us to persuade our members tliat there is no important
difference between his principles and ours ; accepting of office in the management of our concerns , and thus placing himself on a perfect equality with us in the eyes of the world ; lifting up his voice in our deliberations and not hesitating to advise and
to teach ; then I do think that Christ himself would justify the members of his church , in saying , € < You have availed yourself of our kindness to corrupt our constitution ; we admitted you to learn , and you wish to teach ; we pitied * you as a stranger to the faith , and now you interfere with the government of the family . Permit us to remind you of the tone and temper in which you first addressed us ; we have no objection to your attendance in the lecture-room , but it
is unbecoming to intrude further ; it is unbecoming in you to propose it , and the institutions of our Founder forbid
us to permit it . " This exclusion from Christian fellowship , this distinction between members and mere hearers , will , perhaps , appear very ridiculous to J . G . and to those who
admit the force of his reasoning on the formation of Christian societies . He asks this question , * ' Seeing that Christ is the Founder , the Legislator , and Supreme Head of the Christian Church , can we be justified ] in
saying , We are a society of Christians ; we have formed ourselves into a society to enjoy the privileges or his gospel ? " What is it in this sentence
that is objected to ? The expression which J . G . has put in italics ? How is any society to come into existence unless by a number of individuals forming' themselves into a society ? I entertain the opinion that
* " Such a person is rather an objei -t of compassion than of indigimt ion . J . ( 3 / s letter , p . 342 .
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410 On Unbelievers Joining' Unitarian Congregations .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1826, page 410, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2550/page/30/
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