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the Socinians, none of them have a more direct tendency to destroy the moral effects of the Gospel, than those who are called Universalists. Among the ancients, and after the Reformation, a few individuals denied the eternity of future punishments; but lately this sentiment has prevailed to a great extent. It is peculiarly suited to quiet the fears of the profligate, of those who have nothing to hope on the ground of reconciliation to God. It has a charm, by which it insinuates itself into the minds of the dissolate, with a secret influence. Of many it may rather be said, that they wish such a doctrine may prove true, than that they have confidence in its truth. Its danger appears in this, that in a great measure it destroys the sanctions of the divine law, removes that apprehension of the wrath to come which awakens sinners from slumber : course it gives to them an occasion to rest secure, and cry peace to themselves, without any moral fitness for Heaven. It composesthe soul in a state of security, which is an awful presage of destruction. It is one of the refuges of guilt.-The moral tendency of this sentiment is witnessed, where-ever it prevails to any considerable extent. It opens the avenue to every vice. Those, whom nothing but the fear of eternal destruction can restrain from the greatest excess, will overleap every other restraint, when this is taken away; and we find, in proportion to the confidence which men have in this opinion, they become indif ferent about religion, and indulge a carnal and selfish inclination.

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As it is our object to exhibit those systems. of doctrine which respect the ground of a sin ner's acceptance with God, we shall not enter into a discussion of the Universal system.We see that there is no material difference in those systems of doctrine which we have com pared. That of the Pelagians was revived by the Arminians and Quakers. The same is.. again revived by Methodists and Free-will Baptists. They are in effect the same, because they rest on the same basis, and meet in the same point. They all allow the same place and degree of efficacy to divine influence in their system; and agreeing in this, there will be of course an agreement in all the leading .. articles of their belief. Let this question be stated, How far is our salvation to be ascribed to the free Grace of God? and the answer to this will determine what our views are, on every essential doctrine of the Gospel.

CHAP. X.

In what respect, and how far, do those systems of doctrine, which have been exhibited, come within the general description of Heresy?

WE have now exhibited those systems

of doctrine, which, at different periods of the Christian Church, have appeared, and proved

occasions of most unhappy dissensions and divisions among professors of Christianity. We have seen how these different schemes were viewed and treated by Christians in general at the time when they were first divulged. This has unavoidably led to a detail of opinions and events, which has been attended with considerable labor, and which will not perhaps be very interesting to readers in general. The subject is now brought within a smaller compass. We have these doctrines before us. They are exhibited, in the order of time when they first appeared. They are compared, one with another, that we may see their resemblance and relation. It has been an object to bring together those systems which are alike in their fundamental principles, in order that we may have them before us in one point of view. In this connection, we may compare them with the Gospel: and the reader will judge, whether any or all of them come within the general description of Heresy which was stated in the first chapter.

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Let us consider that governing point in which they differ from the Calvinistic system of doctrine and it is conceived that the difference consists in the different place which they respectively assign to divine influence in the salvation of a sinner. If men disagree on this point, it is presumed that they will not meet in any important doctrine. We have supposed, that the general spirit of the Calvinistic system may be expressed in this simple

proposition, Our salvation is wholly of God. If this proposition be admitted, in all its extent, those doctrines which constitute this scheme, will be its natural consequences. The other systems which have been exhibited, and compared together, do in effect suppose this, that the work of salvation depends in a great measure on the creature's choice.

Keeping in our view this point of difference, and it is a very essential point, we are now to compare these doctrines, not only with the opinions of men in the purest ages, but with the Scriptures, which contain the only unerring standard of truth.

The Unitarian system first demands our attention. In this we shall include both the Arian and Socinian doctrines. This first requires our consideration; because it is a more manifest rejection of the doctrines of Grace, in every degree, than the others which have been exhibited. Let us compare this with the Gospel, as a dispensation of Grace..

We have seen, that this doctrine appeared in the earliest ages of Christianity. It was the doctrine of the Ebionites, who, it appears, were not accounted Christians by the primitive fathers of the Church. When Gentiles, who professed to receive the Christian faith, adopted this system, they were considered as apostates from the truth. The proof of this arises, not only from the writings of those who undertook to exhibit the faith of the Church at that

time; but a more incontestible evidence results from the conduct of the Churches. They excluded Unitarians from their fellowship. Facts, of this nature, afford more unequivocal proof than a thousand declarations, that they viewed those persons as Heretics, who denied the Lord that bought them. When Churches excommunicate persons on account of the sentiments which they adopt, it must be supposed.. they act on the principle that such sentiments are a perversion of the Gospel, and an indica-tion that the heart is alienated from God.

In relation to this subject, it will be of no consequence what were the opinions of mankind in those times of darkness which preceded the Reformation. After the Reformation, we have considered the revival of this doc trine, and that it was condemned, as Heresy, by the general voice of Christians. Articles. of faith, and decisions of councils, furnish proof that this system was entirely different from the general. faith of the reformed Church.-Unitarians were separated from the body of believers, and considered as aliens from the commonwealth of Israel..

The fathers of New-England were Trinita rians. They received the doctrines of the Reformation; and it was, in no small degree, for the maintenance and enjoyment of these doctrines, that they encountered the danger and hardship of settling a new country-But why is there so much said respecting the faith of primitive Christians, of the reformers, and

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