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prove , the Calvinists have not mis-Interpreted St * , Paul , and considered the Almighty less as a parent than as a judge . But I ' must recommend to him the very judicrous advice of Mr . Trend , i u his letter on the Atonement , fix * 33 'J tp confine himself to
scripture authority alone . Nothing else will have weight with me - I , for , conceive it to be quite foreign from the question , whether moral responsibility exceed the measure of . ability , or whether the measure of punishment
be proportioned to the degree of guilt ; the question must be determined by a fair and just interpretation of scriptural language alone ; and if Calvinism be the doctrine of scripture , correctly understood , however repuguant predestination and election may be to our reason and moral feelings , we as
Christians are bound to yield an assent , and to act accordingly . I am , Sir , A Member of theJEstablisJied Church .
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Reasons for rejecting the Cahinutic Theology . No . III . 217
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Reasons for rejecting the Calvinistic Theology . No . III . ( Concluded J * rom p . 24 and p . 141 . ) Blackheath , Aprils , 1815 . 7 » IT is fundamental in the
Calvin-X istic system that , to maintain the authority of the divine law unimpaired , It is necessary th * t there be no mitigation of the penalty annexed to violation . This penalty is suffering , and , the guilt of offence being infinite , the penalty must be the same . But though mitigation of penalty is impossible , it is said , that a transfer
may be made , without injury to the authority of the law : the innocent » ay be substituted for the guilty , and , by enduring the penalty , satisfy the demands of justice : that there may be no mitigation of sentence it is
necessary that the punishment be inflate , and such punishment was inflicted upon the Saviour of men -He fl ** ist therefore be such a being as could experience infinite pain in a fronted duration , or the sentence of the law was not executed . Admitting
fVwi nature wa 3 compound , J f ° u and man in one being , was it ^¦ man ' or the God , the finite or the wmrfte mind , that suffered It is , I 5 *?™? ' Emitted by orthodox dimes , «« human attributes were not de-* 3 hy the Wn of the human th 5 vine J * tarf » . The human wind eS ? ? ( « WW two mityU to n ^^ <> mfmm ) h ^\ msM such lfcl ;—— P—
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attribute as infinity , could suffer infinitely only by the period of suffering being infinitely prolonged : but the sufferings of Christ were not so prolonged ; and therefore thece was a mitigation as well as transfer of penalty , and guilt , said to be infinite ,
was not expiated by infinite suffering . Thus the Crilvinistic tenets are not consistent among themselves . They make it necessary , that the punishment of sin be infinite , and that it fall upon either the offender or his substitute : yet it cannut be maintained
without contradiction ,, that such punishment was inflicted upon the man Christ Jesus ; the God therefore was the subject of punishment , a supposition both impious and absurd . It may be said , that there was a compensation for the deficiency of
punishment in the dignity of the sufferer , who was the Son of God , and truly God as well as man : but this is not the system ; for the most approved theologians , both conformist and nonconformist , agree in declaring , that the curse of the law , the wrath of
God , or the punishment of sip , wag visited to the utmost upon the head of the great victim ; and if this be not maintained , it cannot be denied that there was a remission of penalty from infinite to finite , and that this was done in consideration of the dignity ^ of the substituted victim without
injury to the authority of the law . But if justice could so far relax in its demands , as to accept a substituted victim and a mitigated penalty , from respect to the greatness of the sacrifice y to the human understanding there exists no reason , that , in consideration of the dignity of the
intercessor , an intercession without the satisfaction might not sustain the authority of the law : both cannot be consistently maintained , for when jus * - tice is satisfied it is plain that intercession , which is an appeal to element cy , is precluded . " How then does it
appear , that in the Calvin istic doctrine of Atonement , justice relaxing in none of its claims , and mercy extending forgiveness in consistency with the rigor of justice , are displayed ,
not in mysterious but manifest union , to the understanding and admiration of men and angel * ? And yet . this display is declared by the orthodox to be the gfeat end of the Christian ruYelation , and that which aiore than
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), April 2, 1815, page 217, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1759/page/17/
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