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conclusions were of less dimensions than their own ? But to regard belief 3 s of small value , must in the eyes of those the essentials of whose religion were bound up in creeds , be a sin of no ordinary complexion : and to extend to an unbeliever the hand of amityi and brotherhood , to recognize him , if virtuous , as a man and a child of Goa , was held by those who can see no
means of salvation out of the pale of their own church , as a surrender of Christian allegiance , and a forfeiture of Christian fealty . God forbid that the spirit of Unitarians should contract itself to meet the views of such ! We yield to no man in regretting the prevalence of unbelief , and because we regret it , we would treat unbelievers with candour and brotherly love . Though unbelievers , they are yet men ; though they believe hot in Christ , they are children of God , and as such have a claim on our fraternal recognition . This liberal , and in our view truly Christian spirit , is in all points alien from the spirit of the day , and has done inconceivable harm to the cause of pure Christianity , The evil has unfortunately been augmented . Unitarians have in many instances learnt to estimate truth solely as it bears on practice . This is the utmost to which many will go . It is not far enough . Religious as well as
every kind of truth should be estimated for itself , and for its origin . The perception of truth is the perception of God's will , and ought to be coincident with desires and efforts for its furtherance ; it is the perception of the divinely-appointed agents of human good , and though that good may not be immediately apparent , still the obligation to extend its influence ceases not . Truth , we have said , should be esteemed for itself ; for truth is knowledge , and to gain knowledge is one great business of life . The
philosopher who , without fear or desire , without thinking of or caring for the results , seeks to obtain , and when obtained , to propagate , truth , is an object of vencratioa and esteem . What prevents the same being said of the divine ? But worse than this ; indifference to truth , except in so far as it has a perceptible bearing on practice , has led some to indifference foT truth altogether , and to the means by which truth may be acquired and communicated : at least they have cloaked their entire indifference under the
assertion that truth is only to be valued as it leads to virtue . A more serious error could hardly be committed ; a more painful instance of unfaithfulness could hardly be adduced . In consequence , however , of these feelings , many influential Unitarians discourage controversy and other means to propagate the doctrines of Christianity ; and again the orthodox find , as they imagine , a proof of the paralyzing influence of Unitananism , and of its discrepancy from the spirit of the gospel . How , they ask , can you seriously believe what you are indifferent to promote ; and what is the value of principles
which prompt not to active exertions ? If your principles pervaded the heart as well as the head , if they affected you with the consciousness of benefits conferred , they would necessarily lead you to wish and seek their extension . You either do not believe them , or if you believe them , you hold them of no value ; or if you hold them of value , they are too weak to awaken your benevolence . Your conduct proves one of two things ; your principles really are , or you hold them to be , of little practical importance to your fellow-creatures . . .
The question now presents itself , how far the disparaging circumstances that have been mentioned admit of being remedied by us . To stand well in the estimation of our fellow-christians must be an object of our earnest desire ; to remove every impediment to the progress of what we deem truth is our imperative duty . In as far as the undue predominance of the intellect
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vol . in . 3 c
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Tht Watchman . 705
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1829, page 705, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2577/page/33/
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