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^^^ j ^ e pii nishment of the offender jmay satisfy the claims ^ of j ustice * i But < JOes Justice demand > or does it not demand , that sin , being an infinite evil , should toe followed by an infinite suffering ; and does it demand , or does it has
not , that where the ^ uilt been incurred , there the punishment should fall } And if it does demand this , and Bach demand is consistent with the justice of Goid ^ which ^ in common with his other attributes , must be infinite , the demand itself must be infinitely
Just . And to wl * at principle can such & demand give place ? If it be said that justice sometimes yields to mercy , I answer * that were justice what the present argument supposes it to be , it never would yield to it , and that when it does so yield , it does not demand an equivalent satisfaction . But what is
the nature of the satisfaction required ? It is even that the suffering due to sin should be transferred to one by whom the guilt could not be contracted , in order that by this exchange the guilty should escape . Thus this stern and unrelenting principle , which will have nothing short of an infinite punishment for the offences of a finite
being , and which infinite benevolence cannot prevail upon to relinquish one iota of its claims , can suffer its demands to be altogether set aside as far as concerns the offender , and , provided the sin be punished , can permit the
sinner to go free ! The present proposition may be dismissed when two questions have been asked : What is justice but a modification of benevolence ? What are the only intelligible ends of punishment ?
But the required satisfaction can only be made by an infinite Being . Then we might have pronounced the case to be hopeless , since , except the Deity , an infinite being does not exist . Against this objection , however , the Calvinistic system provides b y a wonderful expedient . ; The second person * . . ¦ ' , . ¦ >'¦ ' ) ' , v .
. . * jyjiat is t ^ e , meaning of , # ie tevxa p , ez # pn in this use . of it ? Is there not reason to think that this term , used confessqdlu without a ffigffritte signification , is rVt ^ ititea as cdnWnient , because when the mim * U sttWl thfe * fityfiif t'fere repr ^ tttted a * ddft # what nothing fout intelligent 1 agents d $ m tid > the term ^ person allows the * n-to < * kj coiiAtdered as stfcfe ^ but whfett ^> an ithe . o ^ l ^ ii Kan 4 ^ the 4 octaiae itself i&tt ; hei * ub- I
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of t ^^^^* e ^ ast |^^ dertakes to liiake 4 the d ^ DtiandednstttJs " faction . And to whom does he inakfe this satisfaction > Boubtless ^ tfe other two and to himself , ^ d howifi
this satisfaction made ? By his union with a mortal man who expired uscft a cross . Did 5 tlife divine mtuie ^ of Christ , then / suffer < in the stead of sinners , or of the select , all that tliey would have suffered to sil eternitv ? If not
, the full demands of justice have not been satisfied , and sin consequently cannot be forgiven . Did the Divinity suffer at all > If not , where is the value of the sacrifice winch has been offered ? Could the death of a human , finite being , make a satisfaction for
that which is pronounced to be an infinite offence , and for which it is affirmed that none but an infinite being could atone ? If the primary proposition that sin is an infinite evil is shewn to be false , every conclusion which is drawn from
it necessarily falls to the ground . In like manner , if it appears that an infinite satisfaction has not been made for the sins of mankind , those reasonings which are advanced to prove such a satisfaction necessary , must be fallaci ous . Now , unless the Deity Himself suffered , ( which few , I trust ; in the
present day will choose to affirm , ) such a satisfaction has not been and could not be made . Whatever was the nature of the union between the second person of * the Trinity and the
man Christ Jesus , it did not extend to the grand object for which Iranian nature was assumed ,- and while ^ the man suffered , the divinity remained untouched . —But the matt was emiObted
by being the residence ; of the Deity . Was his nature t&erst > y ch ^ pged from finite to infinite ^ \ i Ifr npt , his deatlL was the death of a finite ibeing , a » io could no more make m * inMtie im ^ faction foir sin than the deUth ofr > mf other man . ^^ to say ^^ fS acvtptedm a ^ ciifice mkfi ^^^ l vroi& ^ om ^ kww ^ % ytfifo M cepM tot mrmmtt *!» » r-
b r' . ... * u i-, if , - i | i ' r'M ' - > M ' <( ' -f— - \ ' ' .. TJ .- , .. . i ' -tf . ' x ., i'ij « ij-f wuri' '( r ^'' j / L jec ^ of inquiitjr , iito % cort * fe % ^ ha |^ diotge of I ^ % ^^^ StiSS ® agent ? * " \ k ^ % k ^ M ^ ' ^^ \ k ^ M .
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\ . f \ V- ¦ " . "¦"¦ v V ^ 8 $ Mr . Gogm on the CalviniMie ^
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1820, page 588, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2493/page/24/
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