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rlianfle in the miad ^ God . " Now , X tbtok that to expiate the atonement , br referrin g to changes in the mind ( the Deity , is to interpret Latin in Greek , or Greek in Hebrew . I did not , therefore , refer at all to this point , nor ' use any words of like import , as
may be seen , tf any of your readers think it worth while to turn to page 356 . But as the subject is on the table , I would reply to Mr . Jevans , that , to the same sense as the sacrifices , and other things mentioned by Mr . J . » changed the mind of God , I
belie ** that this effect was produced by the death of our Lord . That change was manifested by tbe repeal of that sentence of death which passed upon Adam , and which , after overfour thou
shadowing the world abovp - sand years , was for ever done away by our Lord * * resurrection . However , as this language is not scriptural , an *! appears to me rather to obscure than illustrate the subject ,
I would rather avoid the me of it . On the other band * J beg to say that Mr . J . perfectly meets my views , when he says ** that we cannot adopt a surer method to come at the truth concerning the effects of the blood and death of Christ , than by
considering what is said concerning the nature and effects of the Jewish sinofferings /* They were not appointed as confirmations of the truth , or as examples of conduct , but they were manifestly the considerations or con * ditions on which it pleased God , on those several occasion * , to suspend his displeasure , Just so the Scripture
appears to me to represent the death of our Master : it was tlie consideration , on which it pleased God to suspend the curse of Adam , and establish the new covenant of life and
ievmorto % > The point at which I aimed was this , that there appears no ground why either the atonement jof the death ° f Christ , or those made by the Jewish sacrifices , should he referred to those
aiystieal views about the satisfaction ° f the Divine justice , which the C « rfvmi&ts so continually inculcate , rather wan to the impressiops * hich they * ere calculated to make on mankind . ^ vJmpposes " that the sacrifices jere de » igll € d to lead the offerer t <* ^ P a lheevilrfhi * * y ® : " * swp ~ ° * ert thin very same en * to haw b * en
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designed by our Lord ' s death , and to have been the source of its atoning virtue- Not that I presumed that the whole efficacy of his death turned on this point : I only proposed it as one very intelligible part of it ; for more
may be yet concealed behind the impenetrable veil which hides the spiritual world . After this explanation , I trust that Mr . Jevans will suppose that there is nothing in my views materially differing from his own , or which deserves his reprehension .
In reply to your Correspondent F . Bv [ p * 552 ] , I will first endeavour to point out the peculiarities which distinguish the high Calviriistic atonernenU or rather satisfaction , from the doctriae which 1 meant to defend .
It rests , I conceive , on a peculiar hypothesis , on which the other does not rest in any the least degree . That hypothesis is this ; that the nature < tf the Divine justice is such , that when ? once a sin is committed , the full pet * nishment of that sin must inevitably
be inflicted , no other remission being possible than that of substitution an innocent person in the place of the guilty : thus that the justice of God is as an unrelenting creditor , wbe will be paid the uttermost farthing , though , indeed , he is not so careful
by whom that payment is made . Furthermore , as the same party contends that the guilt of sin is infinite , so it follows that for the least ofifencey an infinite punishment or an in finite satisfaction becomes immediately inevitable ; which amounts to this , thftt
if any creature should sin , either the Deity himself must bear the punishment , or that creature must strffer everlasting and infinite torment . TMb is , Ktrange to say , the popular
doctrine : in this , but a few years ago * as F » B . says of himself , I was a devout believer ; but so repugnant does it now appear to me to Scripture and every endearing vtevr of God ; so does it mar the fair face of creation , ami
turn the universe into one house of mourning * that I could not think of defending any doctrine involving such principles . My aim is of a far simpler kind : it does not belong to me , if it doea to a « y man , to invent hypotheses and frame systems on sneh subjects , as these : and if I attempted to bring' forward any new or subtle
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Mr . Barliam an tht Doctrine of the Atonement . 751
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1819, page 731, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1779/page/15/
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