It is likewise objected against the doctrine of the atonement, that it obscures the freeness and glory of the divine mercy. It is supposed to interfere with the freeness of the favour of God, inasmuch as it requires a sacrifice to procure the remission of sin. This point, no less than the former, the Socinian endeavours to establish by means of analogies drawn from the ordinary transactions of life. “I know it is said,” says Dr. Channing, “that Trinitarianism magnifies God’s mercy, because it teaches that he himself provided the substitute for the guilty. But I reply, that the work here ascribed to mercy is not the most appropriate, nor the most fitted to manifest it and impress it on the heart. This may be made apparent by familiar illustration. Suppose that a creditor, through compassion to certain debtors, should persuade a benevolent and opulent man to pay him in their stead; would not the debtors see a greater mercy, and feel a weightier obligation, if they were to receive a free, gratuitous release? And will not their chief gratitude stray beyond the creditor to their benevolent substitute? Or suppose that a parent, unwilling to inflict a penalty on a disobedient but feeble child, should persuade a stronger child to bear it; would not the offender see a more touching mercy in a free forgiveness, springing immediately from a parent’s heart, than in this circuitous remission?” If there were any force in such analogies, they would conclude quite as much against the scheme of Dr. Channing as against ours. For he maintains that the sinner can obtain forgiveness only by a sincere repentance of his sins. He teaches that God requires the sinner to humble himself, and take up his cross and follow Christ. Now to return to the case of the debtor. Would he not see a greater kindness, “and feel a weightier obligation,” if he were to receive a free release, without any conditions being imposed upon him, than if it was accompanied by any terms or conditions?