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    apd die upon a cross . Afterwards this . Partial' substance of God should reinain to the end of time a man » -God or God-man . With all this stipulated degradation and suffering of part of his own substance , the first JPerson

    was s 6 well pleased , that he not onl y consented to forego his infinite wratn and justice toward the Elect , but to shower down favours on them without measure . For these favours he was

    ' paid more than an adequate price , by whicK m ^ an he Was saved the trouble of eiercising the slightest degree of mercy ; . and indeed , with respect to him , there is no room for this attribute

    in the gbspel scheme . When this bargain should take effect , that is , when Christianity should receive the gloss of Ca | vin , it would then appear , that the "difference between the Elect and Reprobate lies in this , that to the former alone it is given to believe in this account of the atonement , to

    renounce all works , and humbly to accept the merits of the man-God , as their own exclusive , undoubted right , as well as righteousness . Consequently they challenge the justice of God and are endued to their salvation . Reprobates , on thtc other hand , believe , with

    mi ^ ch simplicity , that God can forgive them Without the sacrifice of any finite or infinite person . All their nopes are placed in the mercy of God , and in endeavouring to imitate the example of Jesus Christ : but as no TXMtion qf God has any favour or mercy for them , ihey must endure to eternity a | I ' the torments Which can be ijafiictedj ^ y infini te wrath . An this ajid every statement of the aton ' erient , it may be noticed that two ( parts out of three o £ God , of his very substance , require no atonement , and ihe third Person . is an unconcerned speetatbH ' '

    . Arminjans , who , fortunately , are » ot consistent in many parts of ] their fciith , w ^ l ^ pt a ^ rcse to som e minor parts of the abbye statement j and a WtAact ca ^ e wtiulcl be requisite for jttyeqfi , whenever they can be ; prevailed CJDto aefi ^ eVwcu rately and fV&ly ^ their . jpeas pjf tl * e atoaemejdt : or rather , u ^ ia definition fi ^ n them would I ^ OiJpF aJqf y oilier confutation unneces W ^ - ' w , & r M justification Is coh-. $ && $ » \ 1 $$$ tjUey can hardly avoid fgHT ^ t ^^^ # ^ # f ~ * Si » ^ p § n ?> f ^^ is ^ fy ydd * p

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    whether faith in the atonement be essential to salvation , they answer $ & cautiously as to betray the doubt in their own rninds . We can grapple with Calvinists , because they are more decided and consistent ; and I believe these people will admit , that in stating their doctrine of the atonement , I have

    kept close to the sense of their language , and to their ideas . Sandeman , at least , will bear me out in the strongest parts of the statement ; and he will furnish me with sufficient arguments , ad kominem , against the mincing , moderate Calvinist . Some of

    these may be inclined to modify one or two passages ; but every Calvinist entertains such notions of the atonement , as constitute a most frightful theology , calculated to expel all charity from the breasts of those -who can receive it , and to appal the hearts of all others , without holding out to them the smallest benefit . However , it can produce no effect on the mind

    of an enlightened Christian , but p ity for those who preach it ; For to him it will appear to be more offensive to the Deity than the idolatry of Hea thens . The gospel of Christ inculcated a very different lesson , and is as opposite to it in its principles as light is to darkness . In tnat we learn , mat

    the Lord our God is the Father of all men , and not the capricious tyrant , flattered by suitable favourites . JEvery single precept of Christ and his apostles is sufficient to confute the childish notion of atonement ; though it has been divulged with infinite

    perseverance and * ingenuity by highly-gifted men , yet surety b y men unaer strong prejudices . No plain passage of scripture gives it the slightest countenance ; and it is suppoYted only by figurative language , which is perverted so as to make scripture contradict itself , and

    to promote in the world , not religion and humanity , but a gloomy enthusiasm , or a most unhappy scepticism All these figurative expressions cftn . be explained Without the slightest difficulty . One instance here may suffice * St . John , in the Revelation , saytsfof Christ , that he hath washed usjrom out sins in his own Mood * Now , which

    is it more natural to suppose , that this language i $ figurative , intended to shew that tnei death and resurrection of Christ had rurmshed Christians with a powerful , and , in most cases , an ef fectual motive td forsake their WHS ; ox

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    Letter to a Friend on the Atonement . 263

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1816, page 263, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2452/page/11/