racter. Means are used here as in every thing else. The moral discipline, to which all persons are subjected, constitutes a very large part of these means. Every occurrence in life, which makes the sinner reflect on the frail tenure of his existence, his dependence on God, the evil of sin, and the danger of a wicked course, contributes something to the work of reformation. Whatever calms the passions, warms the affections, exalts and purifies the character, or promotes goodness in any way, has the same tendency. Hence the advantage of preaching the word, diffusing a knowledge of the Scriptures, and establishing and supporting good institutions; all of which would be unnecessary, if men are to be regenerated, or brought into a state of holiness, by the immediate influence, or irresistible impulse of divine power. Unitarians believe, and preach, that "without holiness no man shall see the Lord," and in consistency with this belief, they exhort all men to embrace the conditions of the Gospel by a constant observance of its laws, unceasing piety, and rigid virtue.

Iu addition to what has been said above, respecting the influence of the Holy Spirit, the following, from a work of high authority and just celebrity, may probably be considered as expressing the views of Unitarians generally. "They do not reject the notion of a direct and immediate influence of the Spirit of God on the human mind. They believe, that there may be circumstances of great trial, strong temptation, and peculiar difficulty, that call for extraordinary assistance, and that those, who have mani

fested a disposition to make a good use of the ordinary means afforded, will have further aid suited to their exigences, and sufficient by a proper use to answer to their necessities. They suppose, also, that extraordinary assistance will be granted only to those, who ask it; that it will be granted to previous good disposition, and a sense of need and dependence,that God will give the Holy Spirit to them who ask, to them who have already right feelings, are sensible of their weakness and wants, and ask the mercy of God to supply them."*

From what has been said, it is to be inferred that Unitarians differ from Calvinists not in the object to be attained by conversion, but respecting the manner by which it is attained. Unitarians hold to a divine influence, and that men are converted by this influence, but they do not believe it to be irresistible, or miraculous. They conceive that God is always ready to second their good intentions and purposes, to aid their virtuous efforts, listen to their prayers, show mercy to the penitent, and to pardon their sins when repented of and forsaken. They believe conversion to be the work of God, not in the way of an arbitrairresistible agency, but by the innumerable motives and inducements, which he employs to bring men to a just sense of their duty, a deep reverence of his character, love of his laws, and a habitual desire for purity of mind, and holiness of life. Whatever leads to these results, may be considered as pro

ry,

*Dr. Ware's Address to Trinitarians and Calvinists, p. 124.

ceeding from the Spirit of God. This Spirit may operate through good instructions, or any thing, in fact, which disposes the mind to thoughtfulness and serious inquiry. Sudden and deep afflictions, an impressive sermon, certain passages in the word of God, may, by the agency of the divine Spirit, be brought down upon the soul with a power, which will terminate in conversion, by opening the eyes of men to their true character, and causing them to see the folly and danger of sin. But in these operations, there is no force nor compulsion; nothing which may not be resisted, and which is not resisted by all, who, under the same circumstances, receive no impression.

This is consistent with the scripture view of the subject. Conversion is never represented there as coming from an irresistible act of divine power, or as being brought about in consequence of a divine decree. We are told "grieve not the Spirit of God." But why thus told, unless the Spirit may be grieved, or resisted? "Repent ye, therefore, and be converted," says the Apostle. But why this command, if we have not power to obey it, and are to be passive, till it shall please God to raise us up by a miracle? St. Paul's conversion was miraculous, and is the most remarkable one recorded in scripture, and yet, in his speech before Agrippa, he says, that he "was not disobedient to the heavenly vision," intimating, as a learned writer has observed, that his freedom of choice was not restrained, but that his conversion was on his part an act of voluntary obedience and virtue.

Such are the comparative views of the doctrine of

conversion, or regeneration, as held by Calvinists and Unitarians. Which are the most rational and scriptural, which the most likely to secure good morals and christian piety, let the impartial and reflecting judge.

LETTER III.

Calvinistic Doctrines of Election, Particular Redemption, and Perseverance, as influencing Piety and Morals.

I

SIR,

THE doctrine of divine decrees, in point of order and dignity, is the first in the calvinistic circle. That "God from all eternity ordained whatsoever comes to pass," is the primary article in Calvin's creed, and suppose in the creed of all his true followers. It is the groundwork of this system, that the predetermination, or arbitrary appointment, of the Creator, extends to every event and change, which could possibly take place either in the physical or moral crea

tion.

At present I am only to remark on that branch of this doctrine, known by the popular name of election, or predestination, and which relates to the destiny of man. According to Calvinism, God determined from the beginning to create man with such

infirmities, and expose him to such trials, that he should by divine appointment become a being totally depraved, or infinitely wicked, cherishing an irreconcilable enmity to his Maker, without either the disposition or the power to return to obedience and holiness. This was a general decree, reaching to all mankind. How then could any be restored to divine favour, which all had forfeited by the necessary conditions of existence? How could any be saved? This was brought about by another determination of the supreme will, called the decree of election, by which it was ordained, that a certain number of the human race should be released from the bondage imposed on them by the general decree, and be made the children of God's mercy forever. This doctrine is so clearly expressed by its asserters, that no language can render it better understood than their

own.

Calvin speaks as follows. "Predestination we call the eternal decree of God, by which he hath determined in himself, what he would have become of every individual of mankind."* And he adds immediately after; "They are not all created with an equal condition, but to some eternal life is foredained, and to others eternal damnation. Since, therefore, every man is destined to one or the other of these ends, we say he is predestinated either to life or to death." The members of the West

*Instit. B. III. Chap. XXI. § 5.

† Non enim pari conditione creantur omnes; sed aliis vita aeterna, aliis damnatio aeterna praeordinatur. Itaque, prout in alterutrum finem quisque conditus est, ita vel ad vitam, vel ad mortem praedestinatum dicimus. Ibid.