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    following subjects in this predicament : — -infant baptism , liberty and necessity , the existence of the devil , the Mosaic account of the creation and fall , the canonical authority of the book of Revelation * In whatever manner

    these subjects may be * chatted over , " it is creating an envy surely against any person to suppose that he should magnify his opinions concerning any of these subjects to the importance of the question concerning the person of Christ . No man will either next

    year , or ever , identify the above subjects with fcfce profession of Unitarianism . The selection , too , cannot but strike a person acquainted with the parties as being calculated , to use the rhetorician ' s expression , ad invidiam excitandam . I have the

    highest regard for the character of both Mr . Frend and Mr . Belsham , as far as I know them ; but both those gentlemen , I hope , will bear with me , if I strongly express my disapprobation of the polemical style sometimes adopted in personal disputes .

    I never had a right to call upon Mr . Frend for explanations certainly , yet the importance which he attaches to his particular views , and some expressions used by him in the number for January , p . 32 . led me to expect some important communications from him on the doctrine of

    atonement or redemption . I for one exceedingly regret that the discussion proposed by Mr . F . and others should not have taken place , but should have been devoured , like Pharaoh ' s fat kine , by a lean and ill-favoured dispute . I particularly wish that the sacrificial terms , borrowed from the Mosaic ritual for the sake of

    illustration by the writers of the New Testament , and applied to the redemption by Christ , were better understood by the general body of Unitarians . They would then be completely invulnerable , against the specious arguments of the orthodox , derived from the

    use of . such terms , they would understand the scriptures to their own complete satisfaction , and they would be able with good effect to turn the edge of scriptural argument against

    their antagonists . To effect this , I expected much from the discussions which should appear in your present volume , particularly those # f Mr . F . I intended to ck >

    something myself—pro vinli—which want of time has not so much precluded , as a want of spur from the co-operation of others . I propose now , however , with your leave , Sh >—not indeed to enter fully into this important subject—but barely to state tht result of some of my inquiries .

    In a course of reading the Greek and Roman classics—confined , it is true—I could no where discover the notion which is essential to the orthodox atoBement , viz . the transfer of moral qualities from one moral agent to another ; but I observed

    much that is inconsistent with such a notion . The sacrifices are generally represented of no avail , without a reparation of the w rong . This remark might be supported by innumerable references ^ but see particularly the beginning of the Iliad ; where , in order to appease the displeasure of Apollo , it was required not only to offer the magnificent sacrifice of a hecatomb , or hundred beasts , but

    likewise to repair the wrong—to restore the- daughter of the priest without ransom . The sacrifices are generally represented acceptable as a tribute , an . homage , or a mode of worship .

    " Et qmsnam nuuien Junoms adoret , Praeterea , aut supplex aris imponet honojrem . "— Virgil . The worshipers were frequently said to appease by sacrifice when they had committed no sin or particular offence against the deity in question .

    " Sanguine piacastis Ventos . "— Virgil . Sacrifices were thought of no avail without purity and sanctity in tho worshiper . s The gods are said not to regard the gift , but the mind of the giver .

    I have thought it necessary to say so much—though , indeed , it be but very little , —concerning the heathen sacrifices ; because interested writers appealing to the ignorance and prejudices of mankind , have supported the popular doctrine of the atone * ment by the authority of profane no less than of sacred writers .

    Notwithstanding 1 the hardy assertions and inimitable criticisms of Dr . Magee , 1 will venture to affirm , that the question concerning the first institution of sacrifices is effectually hidden in the impenetrable oba&urity of antiquity .

    Untitled Article

    358 On the Atonement .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1815, page 738, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1767/page/10/