berforce, where the modern Socinian tenets are stated and defended.

The Trinitarians, Arians, and Socinians, have also differed greatly respecting the personality of the Holy Spirit. Much has been said on both sides of this intricate question. Dr. Lardner's Letter on the Logos may be consulted; and also Mr. Marsom's little piece, entitled the Impersonality of the Holy Ghost, published in 1787, and now about to be republished. In Doddridge's Lectures much information is given respecting this and almost every other article of the Christian faith. Dr. Kippis, not long before his death, published an edition of this valuable work, with additions and improvements. The private Christian, as well as the theological student, will derive much knowledge from the attentive perusal of it.

A note added to this publication by Dr. Kippis, and applicable to this first division of religious opinions, is of so excellent a nature, that I am tempted to transcribe it: "When it is considered, how extremely difficult many questions in themselves are, and what different conclusions have been drawn concerning them by men of the profoundest knowledge and deepest reflection, there is a modest scepticism which it will become young students to preserve, till time shall have given them the opportunity of wider

enquiry and larger observation.

This remark would not have been made, if instances had not occurred, of youth who have eagerly, and even arrogantly, adopted an hypothesis on one side or the other, without sufficiently exercising that patience of thinking, and that slow progress of examination, which are likely to be the most favourable to the acquisition of TRUTH."

II.

OPINIONS RESPECTING THE MEANS AND MEASURE OF GOD'S FAVOUR.

CHRISTIANS having ascertained the person of Christ-whether he be the eternal God-or an Angel possessing an existence previous to his being born of the Virgin Mary-or a mere Man, under the guidance of inspiration-next proceed to consider the extent of the blessings of the Gospel, and the manner in which they have been conveyed to us. This circumstance, also, has been the source of endless contentions. Peace and charity have been not unfrequently lost in the discussion of the subject. Even the Methodists thmselves split into two great parties concerning it, and the controversy between their respective leaders, conducted with great acrimony, has scarcely subsided. We shall attempt the delineation of this class of opinions with brevity.

CALVINISTS.

THE Calvinist adheres to the doctrines which Calvin taught at Geneva, about 1540, where he was professor of divinity. The tenets of Calvinism are, predestination, original sin, particular redemption, irresistible grace, and the perseverance of the saints. These, in the theological world, are termed the five points; and frequent have been the controversies agitated respecting them. As the Calvinists differ among themselves in the explication of these tenets, it would be difficult to give a specific account of them. Generally speaking, however, they comprehend the following propositions: 1st. That God has chosen a certain number in Christ to everlasting glory, before the foundation of the world, according to his immutable purpose, and of his free grace and love, without the least foresight of faith, good works, or any conditions performed by the creature; and that the rest of mankind he was pleased to pass by, and ordain them to dishonour and wrath for their sins, to the praise of his vindictive justice. 2dly. That Jesus Christ, by his death and sufferings, made an atonement only for the sins of the elect. Sdly. That mankind are totally depraved in consequence of the fall; and, by virtue of Adam's being their public head, the guilt of his sin was imputed, and a corrupt nature

conveyed to all his posterity, from which proceed all actual transgressions; and that by sin we are made subject to death, and all miseries temporal, spiritual, and eternal. 4thly. That all whom God has predestinated to life, he is pleased, in his appointed time, effectually to call by his word and spirit out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ. And 5thly. That those whom God has effectually called and sanctified by his spirit shall never finally fall from a state of grace. Some have supposed that the Trinity was one of the five points; but this is a mistake, since both the Calvinists and Arminians, who formed the synod of Dort (where this phrase, five points, originated) were on the article of the Trinity generally agreed. The most prominent feature of this system is, the election of some, and reprobation of others, from all eternity.

The Calvinists found their sentiments of election on the expression of the Saviour, respecting his having chosen his disciples out of the world; and more particularly on certain terms used by the apostle Paul in his Epistle to the Romans. To the epistolary writers, indeed, they more frequently refer than to any other part of the New Testament. The chief advantage of this system, in the opinion of its advocates, is, to produce in us a most reverential awe when we

look up to God, and the profoundest humility when we look down upon ourselves.

To the Calvinists also belongs more particularly the doctrine of atonement, or that Christ, by his death, made satisfaction to the divine justice for the elect, appeasing the anger of the Divine Being, and affecting on his part a reconciliation. Thus Jesus Christ had the sin of the elect laid upon him; and in this sense, Luther said that JESUS CHRIST was the greatest sinner in the world!!! The sentiment is fully expressed by Dr. Watts in these lines:

"Rich were the drops of Jesu's blood,
"That calm'd his frowning face,

"That sprinkled o'er the burning throne,
"And turn'd the wrath to grace!"

The manner also in which other Calvinistic writers have expressed themselves on the death of Christ, may be seen by consulting the Universal Theological Magazine, for November 1802, where Mr. R. Wright, of Wisbeach, has collected together passages illustrative of the subject. This doctrine, however, is reprobated by some of their divines, who consider the death of Christ (with the Arians and Sabellians) as simply a medium through which God has been pleased to exercise mercy towards the penitent. Hence it has been remarked, that God is represented as reconciling by the death of Christ, not himself to