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    duce him to forgive them . In dividingalmighty power with another being-, of malignant nature , the modern believers in a personal spirit of evil are not far behind these ancient redemptionists . "—P . 135 .

    In its present popular acceptation , the doctrine of Atonement was carried to its height by the Protestant Reformers , in their zeal to oppose the Romish doctrine of the merit of works , that is , the superabundant and transferrable merit of works of

    supererogation , > vorks exceeding the necessary proportion of righreuiisnes * . The opposite extreme was the abominableness of human righteousness , and the necessity of imputed merit : into this the Reformers rushed , and their disciples have followed their wild steps . Yet no doctrine cam be more

    selfcontradictory : •* Whether we regard the triad in the Godhead as three different characters under which God acts , or as three attributes of his nature , or as three intelligences or

    essences , distinct from each other , yet united by a common consciousness , each being equally hy himself God , yet all three together constituting * hut one sing-le God , the satisfaction on the Trinitarian scheme

    is made by God . to God ; in other words , Qod , demanding a victim , becomes himself his own victim , and appeases himself by himself , and . thus saves his justice by a fiction ! K But it must be asked , which of the

    atares , joined in Jesus Christy offered np this infinite satisfaction ? Was it the divine nature ; or the human nature ? If the divine nature , then the Godhead , or a portion of the Godhead , immortal and impassible , suffered death . If the human

    nature only , then an infinite satisfaction was not effected ; and the purpose might equally have been obtained by . a perfectly righteous man , as Enoch . "—Pp . 139 , 140 . The author is , as usual , clear and convincing in his exposition of texts of Scripture and hi ^» reasonings upon them .

    " 2 Cor . v . 21 , He hath made him to basin for us , who knew no sin- that we migfht be made the righteousness of God in him .

    "He was made c sin for its , ** in the double ewse of having- death , the condemnation . *' > * P upon him , ' and in being crucified as a sinner : or ' numbered with

    t b * transgressors ; ' and in Gal . iii . 13 , he i * said to have been made * a curse for us , which i& explained by the apostle in the next verse , as alluding to the accursed death of the cross ; < cursed is every one

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    that hangeth on a tree . ' How we are made the righteousness of God through Christ ' s dying * as a sinner , is shewn in 1 it us it . 14 : 4 g-ave himself for us , that he might redeem us from all iniquity , and purify u ) to himself a peculiar people ,, zealous of good works ? In tlie same sense it is said , 1 Peter ii . 24 , * Who fria own self bare

    our sins in his own body on ihe tiee , thaf we , b ^ ing- dead to sin , might live to righteousness : bv whose stripes ye were healed : * CLM ) V £ yy . w dare up : bare away . This ha * a very different moaning from that usually affixed to it , as if Christ were smitten . in our stead , and bare our punishment . Isaiah says , 1 iii . 3 , * Surely he hath borne

    our griefs , and carried our sorrows : yet we did esteem him stricken , smitten of God , and afflicted : —that is , falsely so esteem him . In Heb . v . 8 , 9 , it is said , 1 fcat * he learned obedience , by the thing * which he suffered : and being made perfect , he became tile author of eternal salvation

    unto all them that obey bun . ' This is the chastening of-moral discipline , not vicarious punishment . c He has borne our griefs $ ' 11 , c He shall bear their iniquities ; ' and 12 , * He bare the sin of many , " * is the bearing away ; a probable allusion to

    the scape-goat * Matthew , quoting Isaiah , * himself took our infirmities , jand bare our sicknesses , ' applies it to Christ ' s miraculous cures : viii . 17 . He surely did not take our diseases on himself , but he took them away : in the same sense , he bare our gins . "—Pp . 151 , 152 .

    u God is also expressly said to have bought us , in a passage where he is ignorant ! y confounded with Christ , whom hemade our ransom . 2 Pet * ii . 1 , * There shall be false teachers , denying the Lord that bouyht them : * Ae < y ? ro'njy > the c only-Potentate , * or sovereign Lord Goto ; a title never applied to Christ , who is styled

    oi ) ) y Kvpio $ ~ " That the title is appropriate to Qon only , is proved , heyond cavil , from Acts iv . 24 , 27 , * And when they heard that , they lifted up their voice to God with one

    accord , and said , Loud ! [ Aacrnorai ] thou art God , which hast made heaven , and earth , and the sea . —Against thy holy child Jesus , both Herod and the Gentiles were gathered together . *

    u They who contend , from the Old and New Testament , for the rich unpurchased mercy of God , and receive the Scripture reconciliation which God himself wrought in Christ , as the true and only atonement , are accused by the Satisfactioni $ t $ 9 on

    this very text ^ of * denying the Lord that bought them . ' But as the Lord , iu this passage , is the Sovereign Lord God , the blessed and only Potentate , the Satisfactianists themselves , who deny that G&b i « their redeemer , way be said to b « tliot *

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    Review . —Appeal to Scripture and Tradition * 609

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1819, page 503, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1775/page/43/