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tation whereby I may suffer either iu my comfort , business , or character as a inenaber of society $ make it to be just to do this , without any authority for so doing , on the strength of a mere opinion , which may be right , or may be wrong , and there is nothing the Spanish Inquisition ever did , which was not just . I do not mean that the conduct of modern Exclusionists is equally revolting to humanity ; but I maintain that it is equally irreconcilable with the principles of strict justice and religious liberty . " Once more , it may be replied , that my objections are still directed against the abuses of the Exclusive System , or at least against incidental effects , and
not against the system itself . Men may be Exclusiouists , sincere and consistent , and yet their only object may be to sever the erring member ' s connexions with the church ; and if their doing this has the effect to injure him in his civil relations , it is an effect merely incidental , and not intended ; and consequently neither they nor the system are responsible for it .
" I deny that this effect is merely iucidental . The system and its abettors are responsible , not ouly for its immediate effects , and those which are really desired and intended , but also for all those which they must see will follow , not incidentally , but necessarily . Now the very act of severing a man ' s connexions with the church on the principle avowed in this system , is to hold him up to view
as an infidel , and the more to be dreaded and shunned because a disguised infidel . And will any oue pretend that this must not necessarily injure a man in his civil relations ? Would any one like to have his children regard him as an infidel ? Would a man be as likely to form good connexions in life , o , r be received into good society , if he were regarded b y ail who kuew him as an infidel ? With
respect to many , would it not even affect the coafidencc reposed in him as a man i < of business , to Jiave it generally understood tttfit he is a disguised jtaftdel ? We all attach some imjiortance to the moral restraints which Christianity imposes ; and must it not , therefore , take something from a waa ' s credit in the community , to jiave it supposed that these . restraints are uof ; felt £ y Jbiin ? All < jheae effects must be fiee , n to follow , . not incidentally , tout necessarily , from the very a , ct of severing . a nian ' a , conu $ xions wijth i ^ e qhurch , on Hie ground that Jie is not a Clxristian . You ma ^ say , perhaps , that if he is not a Chriptjiau , t ( iey ought to follow . And so ( hey sjioujfl :
but not until this question is decided by a competent authority . You have no right to touch a hair of his head , on the ground that he is not a Christian , until this question has been decided by a competent authority /'—Pp . 25—28 . The discourse of Mr . Greenwood is of a different : character . It is an elegaat and animated piece of writing , full of the spirit of hope and confidence . " There is , " says the author , " a strict affinity between Christianity and
all that is good in our nature and great In our destiny ; and though oceans and ages intervene , they will find each other out at last /' We trust that both these admirable sermons will be reprinted , and read and acted upon in this country .
Critical Notices . 563
2 b 2
Art . VI . —The English in France . By the Author of " the English in Italy . " 3 Vols , 8 vo . London . 1828 .
We notice this book solely for the purpose of extracting a passage which is interesting and instructive as to the state of opinion and parties in Frauce . ** Religion and Philosophy , those two natural allies , which , united , are invincible , but which , separated , fall easy victims to each other ' s enmity , ran each . its short-lived course , the one falling under the blows of the other , and itself surviving but a short period of contempt and disgrace . The reflecting
Frenchman of the present day , uninstructed m creed , with his own principles to form , his own education to conduct , looks back oh the history of this period ! , and cannot fail to regard both the religion and the philosophy pf the eighteenth century with contempt ; the one as
inept , bigot , Mind , immoral , neither ia unison with its law nor obedient to its precepts ; the other as selfish , degrading , illusive , neither founded in rational cause , nor productive of the mighty effects which it jwoini ^ e tf . With him all is level . His mind is the true
tabula rasa ; the old and received principles of moral and intellectual science rejected , and others yet to ho fixed Ui their stead . " Such being the state of things , y ou baws , the key to t } he three parties which niqraUy 4 * v » 4 e fie Motion , The first ,
apd , nuw fche most aj ^ iquatetf aad ieas ^ t cpn&itferafrje , is composed of the dregs of the /? WwpjpMc 8 $ W > whose learning never wandered t > evon < l Jhe aixty vo-
Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1828, page 563, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2563/page/51/