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Our position is, that a liberal faith is the only effectual antidote to infidelity — and our reason is, that it is the only system which does justice to Infidelity, and admits | the truth which Infidels possess. Now this requires explanation. Christians generally declare, that the only foundation of Infidelity is the wicked heart, which rebels against the strictness of gospel requisition. This is partly true and partly not. Find a lawless and selfish man, sensual and worldly, and ask him what is his creed, and he will commonly tell you he believes nothing of religion, or at any rate, he does not believe this thing of punishBut sometimes we meet with an Infidel of a different character. We find an upright and generous, selfdenying and reflective man, the model of a good citizen, parent, friend, the weight and influence of whose character, however, is not given to Christianity. In the former. case, the infidelity might be traced to the heart, but not in this. Here, it must be an error, and an honest error, of the understanding. But I hold it to be an axiom, that every honest error has some truth in it; it is a truth gone astray, it is a partial and defective view of truth. We must then admit that in the system of Infidelity there may be some grains of truth mixed with the mass of

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error.

Unitarians do admit it. They do admit that there is truth, Christian truth, which many Infidels hold without knowing it to be Christian, and which many religious sects have denied or neglected. Infidels contend for Freedom of Inquiry, of Conscience, of Opinion. They use these words as watchwords and signals, and by means of them they attract many a generous heart to their cause.

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The Christian Church generally has opposed these doctrines; it has restrained opinion, and limited conscience, and put barriers in the way of inquiry.

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But Unitarians find that these watchwords, though used by Infidels, are in fact expressive of Christian truth. "If I do not the works of Him that sent me, believe me "Who art thou that judgest another man's ser"Judge not, that ye be not judged;" thus does Christ free men from each others' authority, and subject them to his own. Christ and his Apostles taught the rights of Conscience, and commanded Free Inquiry as fully as did ever any Infidel Philosopher.

To illustrate this, let us suppose ourselves standing upon a height and looking down on the vast plain where the two great armies are advancing to the conflict. The hosts of Christ and the armies of the aliens are about to

join battle. On one side we see the tents of Christendom, over the midst of which floats the standard of the Cross. But along the line wave other banners, designating the different detachments of the Church and their different leaders. On one is written the name of Calvin ; on another that of Wesley; here is the Roman Church with glittering paraphernalia and splendid pageants; there behind the banner of the "Westminster assembly" marches a stern band of simple puritans; here goes a numerous party led by surpliced Bishops; - but each party has its own standard and leader, and keeps wholly distinct from the rest.

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On the other side we see the army of Anti-Christ and Infidelity. In their front too are standards. They bear these mottos, "No Religion," — " No Faith,”—“ No Priestcraft." They bear also, these words, " Free Inqui

ry,"

," "Reason,"—"The rights of Conscience." Each standard has its supporters. There are those in this army who hate Religion, and Christ, and every thing which is good; there are those also, who merely hate tyranny and love Freedom and Reason. These last are the strength of their army, for the love of Truth and Freedom animate their breasts; they falsely suppose that Christianity is hostile to human freedom.

They have seen it made so, and they think it must be so.

Now we Unitarians, standing apart and watching these movements, at last determine to join in this conflict. We also advance our standards to the front. On one is written, "For God, For Christ, For Religion; "-on the other, "For Reason, For Liberty, For Free Inquiry." With these we advance. Now as the armies on both sides see us, some cry one thing and some another. Those who only see our second standard, the Banner of Reason and Liberty, cry out - Infidels! Infidels! It is uttered from both camps "Infidels!" "Infidels!" because one of our standards resembles the Infidel banner. And when they see the other, they cry out, "Infidels in disguise!" because they neither of them can see the consistency and fellowship of Christianity and Liberty, Reason and Religion. But they are and ought to be united. They belong together. We will therefore keep both standards. Both belong to the true army of Christ. And thus we shall despoil Infidelity of its strength, for its strength consists in the little quantum of truth contained in its doctrines. This is the little leaven which leavens the

whole lump. It is not their opposition to Religion and to the spirit which resides in man, which enables them to make any advance. It is because they are thought to

be better friends of liberty and of human rights, that they are able to inspire any warmth into their followers: Let the Christian Church but determine to trust to truth, allow all freedom of Inquiry, cease to domineer over the consciences of men, and the unbeliever would no longer have any advantage; the car of the Gospel would roll on to triumph and glory.

In the mean time, we may expect to be misapprehended by both parties. Both parties are ignorant that Christianity is in reality the most tolerant and free system ever promulgated. But we have here given our answer. We have denied that we are in any sense, friends of Infidelity. We have declared ourselves its most dangerous foes. In God's time, this will be seen and known. Till then we can wait with patience. If we are falsely censured, we have comfort enough, yes, joy and exceeding gladness, in the promise of the Lord, to those whom men revile, and say all manner of evil against, falsely, for his sake "Great is your reward in Heaven."

THE

EXISTING STATE OF THEOLOGY

AS AN

INTELLECTUAL PURSUIT,

AND

RELIGION AS A MORAL INFLUENCE.

BY JAMES MARTINEAU,

England.

PRINTED FOR THE

American Unitarian Association.

BOSTON,

LEONARD C. BOWLES, 147 WASHINGTON STREET. SEPTEMBER, 1835.

Price 4 Cents.

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