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    p resent correspondent , have been obliged to resort in good earnest to the hypothesis * that the atonement was in its nature only a drama acted in the face of the universe to testify God ' s abhorrence of sin , and to

    vindicate his justice . This monstrous doctrine , which I observe your correspondent incidentally refers to as a clear case of the " reductio ad absurdum has been openly broached by a professor in the Andover Theological

    Seminary , in a sermon published by request of the students . It i 3 needless to say that American Calvinists in general have been indignant at this palpable departure from the literals of their creed .

    Dt \ Carpenter and Archbishop Magee . Dr . Carpenter's proposed work will undoubtedly possess the highest value , and I beg to offer myself as one of the hundred , who may be required to guarantee the expense of its publication on the terms suggested

    by this correspondent . Yet it were to be wished that not only Magee , but every other writer on the same side of the quest ion , were followed up directly , and page by page . This is the only effectual way of closing their mouths , though perhaps less

    popular and attractive . If we publish ever so many lucid , satisfactory and scriptural views of our doctrine in an abstract and systematic form , our opponents will still reply with an air of triumph , that th ^ y have not been answere d *

    Review . Tate > s Assize Sermon . I cannot conceive how a religious establishment is compatible with that " true and complete toleration " which Mr . Tate recommends . A true and complete toleration implies the very non-existence of an establishment . For as long as you bestow any kind of honours or

    emoluments or distinctions exclusively on the teachers belonging to one sect of religion , you do in effect stigmatize those of a different belief , and expose them to virtual disabilities- Even if a government went so far in liberality

    as to maintain , like Bonaparte , the OH rriaters of different and opposing sects , yet if it stopped there , and did Q pay the professed teacher or writer on the sceptical side of the question for the trouble and odium and

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    labour which he must incur in the dissemination of his opinions , and ia the endeavour to advance what lie honestly believes to be the cause of human happiness , that government would not deserve , to its full extent , the epithet of tolerant . Therefore

    the true , abstract idea of toleration ip , for government to let this matter quietly alone , and have as little to do with theories in religion , as theories in chemistry , medicine , or morals . Strictly speaking , however , this would perhaps be perfect liberty , rather than toleration .

    With respect to the expediency of a complete toleration , or in other words the inexpediency of an esta * blishment , I have nay doubts . I am aware that this Reviewer has admirably compressed into four columns a weighty mass of argument on the

    side of toleration . But frequently arguments that are abstractly true , become false and dangerous , when applied to existing circumstances ^ For instance , who would not say at first thought , that government ought to have nothing to do with theories

    in chemistry or medicine ? And yet , when a bill passes through Parliament to establish hospitals for the treatment of the small-pox or regulations for the quarantine of vessels from the Levant , or rules respecting

    high-pressure steam-engines , or the safety lamp , how can such subjects be strictly separated from chemical or medical speculations ? How would tire Reviewer have his government treat a Miltonian sect of

    conscientious , practical polygamists ? He answers the agument that " civil inedibilities are created by means of limitations of age , of property , of local situation . " Sex is another category , which ought to have been enumerated in the argument , and considered in the answer .

    Miss Taylors Vision . If I gather aright from the " moral" of the vision , Miss Taylor thinks that a too sudden abolition of African slavery would be f * mistake , similar in its nature to that of Las Casas in originally introducing it into America .

    Milton ' s Treatise . The close of this Review introduces the name Unitarian under an acceptation which it ought always to bear , anil which if

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    Criiiml Synopsis of the Monthly Repository for November , 1825 . ) 6 # 5

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1826, page 665, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2554/page/29/