left to cherish his memory with the recollection of his virtues, that integrity of character, amiable disposition, and highly gifted mind for which he was so eminently distinguished. He departed this

life on the 28th of April, 1823, at the house of his beloved friend and relative, Mr. Carter, at Fersfield, in the county of Norfolk, and was buried, agreeably to his wish, in the parish church of that village.

So far as an opinion can have any bearing on temper and conduct, no doctrine can be more pernicious, than that, which encourages sinners to believe themselves released from the burden of iniquity, and washed from the stains of guilt, by an infinite atonement made to appease the wrath and satisfy the justice of God. No doctrine can have a greater power to debase the character of the Deity, darken his bright perfections, cool the ardour of piety, weaken the inducements to a holy life, inspire a false confidence on the part of the sinner, and generally to sustain the kingdom of evil in the world.

Among all the errors, which have found their way into the Christian scheme, and corrupted its original purity, it seems impossible, that any should be more dangerous, or more unworthy of a holy religion, than that which presents so easy a remedy for human guilt. The Popish doctrine of indulgences, which first roused the spirit of Luther, and opened his eyes to the enormities of the Romish Church, was truly considered a destroying principle of all virtue. But what does this doctrine of an infinite satisfaction promise? Not a release from one sin, but from all sins. Tetzel could proffer no indulgence, which went beyond the power of the Pope; whereas, the preacher of this doc

trine may feel himself secure in going to the full extent of the power of the Deity, for the atonement which he preaches was made by the Deity himself, and possesses an infinite efficacy. Can you imagine any evils flowing from the popish doctrine of indulgences, which would not result in a much greater degree from the notion of an infinite satisfaction for sin, if they were both equally believed and applied to practice? They both remove all personal responsibility, and leave the sinner unconcerned for the past, and regardless of the future.

All Christians, as well Unitarian as Trinitarian, are agreed respecting the necessity of having the guilt of sin removed before men can be happy in the rewards of future glory. They all agree, that the present condition of man is a sinful one, and that the joys of the blessed can never be known by any, who are not made perfect in holiness. They unite, also, in the belief, that this must be the work of God; for although we may avoid evil, yet no human power can take away the guilt of past sin. Such is the condition of man, and it is not important at present to enquire, how he came into this condition, whether by his own agency alone, or by the constitution of his nature, or by divine appointment. The only question is, how shall he escape

from a just punishment of his guilt, and be saved?

Here again all Christians have a common faith. They universally believe salvation to be through Jesus Christ. In him they behold a Saviour, whom God has qualified and empowered to be a Mediator between himself and his creatures and to perform an effectual part in rendering men worthy of divine approbation and forgiveness. Unitarians and Trinitarians believe that "God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish but have everlasting life;" that "we have peace with God through our Lord Jesus Christ;" that "God hath given to us life eternal, and this life is in his Son;" that Jesus has "obtained for us eternal redemption;" and that "in him we have redemption through his blood." In short, every Christian believes, that sin is taken away, the guilty pardoned, and the penitent saved through Jesus Christ, as expressed in the above texts, and many others in almost every part of the New Testament.

The great point of difference has been respecting the manner in which Christ was the author of salvation; and the very circumstance of this subject having been viewed under such a variety of aspects is enough to prove, that it is a thing of little importance as an article of Christian faith. If it were revealed, it would admit of no dispute; if it were essential, it would have been revealed. That Christ was a Saviour sent from God is a revealed truth,

* John iii 16;---Roman v. ;---1 John v. 11---Heb. ix. 12;-Eph. i. 7.

and is thus an essential article of faith. If there be any secret purpose or mysterious efficacy in his doctrines and actions, they have not been made known, and therefore it is not a necessary part of a Christian's duty to search them out. That Christ is a Redeemer, and a Saviour, with full power from heaven, is enough for any one to know, who opens his mind to aready reception of all the doctrines, which he has plainly taught, and who is determined to obey the precepts, and comply with the conditions of the Gospel.

But the busy curiosity of men has not been satisfied with this simplicity of faith. To believe in mysteries has been found a much easier task, than to do justly, love mercy, and walk humbly;" and hence many persons, in their notion of redemption through Christ, have indulged in fancies, which have little to do with the love of God, the religion of the heart, or a preparation for heaven. As a doctrine of speculation, however, it is fraught with no evil, when it does not obscure the luminous truths of the Gospel, and make men satisfied with a false faith at the expense of a' holy practice.

Notwithstanding that the manner of salvation through Christ is not revealed, it may possibly be ascertained from the Scriptures. The inquiry is harmless, and perhaps a profitable one. Certain rules, however, ought to be instituted at the outset, and rigidly followed. No results may be admitted, which are inconsistent with truths plainly revealed, or with the attributes of God, or with the nature of man, or with the commands of the Scriptures. Now the Calvinistic notion of the manner of

salvation is at variance with these established principles. It destroys the attributes of the Deity, demolishes the groundwork of piety, is not adapted to the nature and condition of man, and renders useless every Gospel precept. Unitarians have revolted at the thought of making such a doctrine a part of the Christian religion. They have understood it to be a sacred principle, that God will not accomplish any purpose in a manner, which shall derogate from his moral perfections, or render nugatory his own commands; and they have never dared to set up a doctrine of inference in pointed opposition to numerous others, which harmonize with the divine attributes, and are laid down in unambiguous terms as truths of revelation and rules of conduct.

If they have run into errors, it is impossible that these should have any very injurious tendeney; for in their opinions upon this subject, they have been extremely cautious, that every rule of morals and piety, every motive to holiness and obedience, should have its full weight. No scheme of atonement is admissible with them, which interferes in any possible degree with the practical parts of the Gospel. This statement of facts is testimony sufficient, that their views of the atonement are at least innocent and salutary in affording encouragement to the practical duties. This shall be made further to appear in a more particular examination.

The opinions of unitarians, respecting the influence of the death of Christ, may be arranged in three general divisions. They shall be thus arranged and examined in the present instance, with a particular regard to their moral tendency.

1. The death of Christ is considered as a means by which the pardon of sin is procured. Some do not think it a duty, nor a proper exercise, to inquire into the nature and operation of these means, as they relate to the Deity. The scheme of redemption is of divine appointment. God chose to bestow the gift of salvation in consequence of the death of Christ. The motives, which influenced his choice, make no part of the doctrine. That he could not have granted salvation in any other way is not affirmed; nor is it supposed, that he could not have pardoned sinners of his own good pleasure. Such a supposition would be setting bounds to his wisdom and power. It is only understood, that in the system, which God actually established to redeem the wicked from iniquity, the death of Christ was essential, and had a prevailing influence, although we are unacquainted with its precise nature and extent. Such is the opinion of many Unitarians, and I suppose of nearly all Trinitarians except Calvi nists. Such was the opinion of Bishop Butler, although he seems to have entertained some notion of a vicarious suffering, which he has not made clear. Speaking of the death of Christ, he observes, "How, and in what particular way, it had this efficacy, there are not wanting persons who have endeavoured to explain; but I do not find that the Scripture has explained it."* Dr. Price approves the opinion of Butler, and Bishop Magee has adopted nearly the same. It is common to many Christians of all denominations.

* Butler's Analogy, Part II. Chap. 5.

You will hardly discover any` thing here injurious to morals. This scheme, it is true, approaches that of the Calvinists, but not so nearly as to partake of its defects. It leaves the attributes of the Deity in their full perfection and exercise, and seeks out no method of salvation in which the moral agency and absolute obedience of man are not necessary. Whatever the influence of the death of Christ may have been, it had no part in satisfying divine justice, in making God more placable, or discharging the debt of the sinner; and it can operate only in favour of those, who walk in the footsteps of Christ, attain purity of heart and life, and use the freedom and privileges they enjoy to the glory of God.

2. A second view embraces the reasons why God was pleased to accept the sufferings of Christ, as an inducement to pardon sinners. The foundation of the whole is believed to be his obedience and goodness. The merits of Christ's death, in the sight of God, consisted in his having conformed in all things to the divine will, submitted to innumerable trials and sufferings while on earth, and finally resigned himself to the cruel death of the cross. He endured the persecutions of men with unyielding fortitude, returned good for evil to all his enemies, set an example of perfect holiness to the world, braved every danger in establishing the truth of his doctrines, and to accomplish his work of obedience and righteousness, he even yielded up his life.

These deeds and traits of character were so rare, so disinterested, and so exalted in their nature and influence, that God was graciously pleased to reward him with

the privilege and power of making his intercessions efficacious to the pardon of sinners. He has accordingly been constituted our advocate with the Father, our intercessor, whose obedience and death have given him free access to the throne of grace, and rendered his intreaties in our behalf available to our forgiveness and salvation. "We are saved, and ransomed, and pardoned," says Emlyn, by his blood, as that was the highest instance of consummate obedience even to the death of the cross;' with which the holy God was so pleased, that he exalted him to his right hand, and constituted him the only advocate, through whose mediation he would grant pardon and other favours to repenting sinners. His pardon is free in respect of any strict merit; therefore it is for 'his own sake;' but in respect of the mediation interposed, it is 'for Christ's sake' also. So that pardon is immediately obtained by Christ's intercession."* Here we have an account of the manner of salvation through Jesus Christ. His obedience is the first and principal step. As a reward for this, he has received power to obtain the pardon and salvation of the penitent, who forsake their sins, and become his worthy followers.

Others have similiar views, except that they believe the obedience and righteousness of Christ to be of themselves immediately available with the Deity to the forgiveness of sins. Although Christ has been exalted to the right hand of the Father, as testified in the Scriptures, and although his intercessions may be necessary to the prosperity of his church, and to the accomplishment of the great purposes of his