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    which it rrfcHg 44 ted to in ^^ lcare , but in the ^ pwaciple ^ Vfe S ^ it cherished , to be in lime ¦ ' the * destroyer 6 f its own ^ beardities , £ nd in the recognition of biblical authority as the ultimate

    argument , wliich , when faisery applied , might , for a while , only saeettry and give weight to error , but must in the end complete its work , in overturning the systems of those who brought it into operation .

    The early Biblicists who stood forward , perhaps in a bad cause , and to support the dogmatic corruptions of the church , were the persons whose efforts first led the way to the overthrow of that fabric which they sought to protect , and their successors have ,

    in like manner , furnished a corrective for the absurdity of their creed , in the very authority on which they sought to place it , and in the testimony of the witnesses by whom they intended to give it a more durable existence . E . T .

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    Sir , ^ TT ALCKENAER , in his Scholae on V the first Epistle to the Corinthians , p . 153 , thus renders part of the last verse of the fourth chapter of the Epiatle to the Ephesians :

    Amabiles et gratiosos vos exhibete inter vos invicem , sicuti Deus in Christo sese vobis eoshibuit gratice plenum . It is , indeed , well known that the Common Version is wrong ; but the authority of Vaiekenaer is not without its value , as his orthodoxy will not be called in question , and his profound skill in Greek is the just admiration of

    the literary world . But when this verse is properly translated , there remains no passage in the Christian Scriptures in which God is said to bestow any blessing on mankind for the sake of Christ . Whence , then , did this expression intrude itself into the Received Version of the New

    Testament , and whence has it found its way into the ordinary language of profes&ing Christians ? The answer is at hand ; because it naturally arises out of the views which have been entertained of the end proposed and effected by the mediation of Christ . It flows from the orthodox doctrine

    of the Atonement , as the stream from its fountain ; and I arm much mistaken if * any force of ^ criticism or of argument -could induce our Calvimstlo

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    t ^ thtiaa tb lay tfiis ift * rasetiiogy * &Ue , B ^ t what te foe | oSt ^ mi ( Shifeibii t 6 which we are led by the absence of this phraseology from the sacred volume , contrasted with its prevalence in the dialect of modern Christians ?

    That the views , of which it is the nattrr&l expression , were not the views of the sacred writers . The same ideas will and must give rise to the same language ; and no stronger argument can be brought to prove that two persons do not think alike on any topic than that when treating of this topic they do not speak alike . And

    it will appear incredible to any iia ^ , who is at all acquainted with the constitution of the human mind , that if the apostles had regarded the death of Christ as the procuring cause of every spiritual blessing , they should never have adopted that phraseology which is so frequently in the mouth of every Christian who holds this doctrine . I

    know that the mere sound of one text of Scripture will weigh , with the generality of Christians , more than fifty negative arguments , not less convincing than that which has now been

    stated ; but to an impartial man who possesses comprehension of mind to estimate the force of such arguments , this reasoning will appear to fall little short of demonstration . * But this is

    not the only instance in which our orthodox brethren confute themselves , by deviating from the language ot Scripture . When they talk of God the Son and God the Holy Ghost ,

    when they speak of an infinite satisfaction made to infinite justice for the sins of mankind , when they speak of God as being reconciled to the world by Jesus Christ , &e . &c , they speak as Scripture never speaks . And why ?

    * This reasoning applies to every view which has been taken of the doctrine of the Atonement . Whether Christ be supposed to hare paid a full satisfaction to the offended justice of God , or by his obedience and death to -have vindicated

    the honour of the Divine government , so that sin may , with propriety , , be forgiven , in either case sin . may be said to be forgiven ou account of what he has done and suffered , in ^ ther yvQpM \ $ r hi * sake . A nd if the apostles pevejr usec | this language , the obyioua conclusion ia , that they fli £ jjbt entertain the viewi of which thte Ian go age ' bHhfe syifcboL

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    B Mr . Co # ak * m& *^ tur& ^ & ^ ffifa ^

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1823, page 8, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1780/page/8/