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Seme people who would fain pass for zealously orthodox men , are loud in their protestations that they do not believe that tne Deity can suffer , or die , or undergo any change at all , and consequently they must and do contend that the person of Deity , or the Deity , that was Christ , or that was in Christ , or that was part of Christ , * did not undergo any change . This brings us to " the doctrine of what is usually called the Atonement , " a doctrine on which your correspondent has made some eloquent appeals , without having
conveyed a single definite idea . He triumphs in the reflection that the members of the Church of England are not united upon this point . He contrasts certain very opposite notions , entertained by different persons , as to the design of Christ ' s death . He intimates , that that haughty polemic , Dr . fllagee , was thought by his learned chastiser to be , after all , very near to himself upon this point . He throws out a few loose conjectures and analogies , and leaves us quite as much in the dark as ever . Indeed , all his
opinions seem to be of what doctrines are not , rather than of what they are . nions seem to be ot what doctrines are not , rather than of what they are . It is of importance that we bear in mind that all systems of theology which teach that Christ was God , insist that the necessity of his being such was derived from the nature of that atonement which was required to be made for sin ; and that all schemes of atonement which ascribe a real efficacy to the death of Christ , ascribe that efficacy to the circumstance of his being God . The modifications of this doctrine are as diverse as those of the Trinity . One man believes that Jesus Christ truly offered up his life as a victim to divine
justice , and that he , in his own proper person , endured all the suffering wfiich would otherwise have been inflicted upon the elect . This is proper substitution and vicarious atonement . A second person hesfraies to admit this , but thinks that Christ suffered in such a degree and in such a manner , as to render it consistent with justice that God should forgive sin . A third -conjectures that " the sufferings and death of Christ are the medium through
which the Almighty , in his infinite wisdom and goodness , is pleased to confer forgiveness of sins on the human race . " A fourth , more Cautious than the rest , contents himself with asking , " Where is the irrationality of believing , that repentance for past sins may be rendered available in removing their evil effects by the efficacy of the death of Christ ? " Here are four totally different schemes , all called by the same name , and their
advocates all maintaining that their own scheme is the scriptural one of atonement . But what says the Church of England ? " The Son , which is the word of the Father , begotten from everlasting of the Father , the very and eternal God , of one substance with the Father , took man ' s nature in the womb of the blessed Virgin , of her substance ; so that two whole and perfect natures , that is to say , the Godhead and manhood , were joined together in one person , never to be divided , whereof is one Christ , very God and very man ; who truly suffered , was crucified , dead and buried , to reconcile
his Father to us , and to be a sacrifice , not only for original guilt , but also for actual sins of men . " Can any thing be more explicit > Can any thing be stated with more logical precision ? The one Christ , very God and very man , truly suffered . This must be the meaning of the words , for the Godhead and the manhood were joined together in one person never to be divided ; and if so , Jthey could not be so divided as that one should be suffering whilst the other was impassive , or that one should die whilst the other was alive . The purpose for which this undivided person died is stated thus ; ** to be a sacrifice , not only for original guilt , but also for actual sins of ...... ' ¦ ¦ —— ... ¦ . ¦¦ . ,, —— ¦—¦¦ ¦ — . 1 — ¦¦ ¦— — , >—¦ ¦¦ . ¦ — |_ — . » . ¦— , — ¦— .-. , ¦¦ , ¦„¦¦¦¦ . , ., . „ , . ,. - , ,- —— ..- ^ -. ——¦—¦ — — -. —I .. I .. I 1 " 1 * I use all these uhrases for the sake of avoiding , if possible , misrepresentation .
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On the Statement of Trmitarmn Doctrines by Unitarians . 8 ? 3
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VOL . I . 3 M ¦ ¦
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1827, page 873, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1803/page/17/
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