once of that persecuting spirit which had been so long nourished and strengthened by the Popish religion, in which he was educated. It was a remaining portion of the spirit of Popery in the breast of Calvin, that kindled this unchristian zeal against the wretched Servetus." See the Life of Servetus, just published by Mr. Richard Wright of Wisbeach, where the tragedy is detailed with all its circumstances of brutality. Having mentioned the persecution of Servetus by Calvin, truth, on the other hand, requires it to be mentioned, that Socinus has been accused of persecuting Francis David, who, on account of his rejecting the worship of Christ, was cast into prison, where he died. The persecuting spirit, discoverable in some of the Reformers, diminishes the respectability of their characters; and the only apology that can be made for them is, what has been already mentioned, that the nature and foundation of religious liberty were not then fully understood.

The Socinians flourished greatly in Poland about the year 1551; and J. Siemienius, Palatine of Podolia, built purposely for their use the city of Racow. A famous catechism was published by them, called the Racovian Catechism; and their most able writers are known among the learned by the title of the Polones Fratres, or Polonian Brethren. "Their writings were (says

Dr. Maclaine) republished together in the year 1656, in one great collection, consisting of six volumes in folio, under the title of Bibliotheca Fratrum. There are, indeed, in this collection, many pieces wanting, which were composed by the most eminent leaders of the sect; but what is there brought together is nevertheless sufficient to give the attentive reader a clear idea of the doctrine of the Socinians. and of the nature of their institution, as a religious community." An account of these several authors, as well as of the persecution of Francis David, will be found in Dr. Toulmin's Life of Socinus.

But the Socinians have appropriated to them-selves the appellation of Unitarians; and by this name they are now more generally distinguished. Though to this appellation they have no exclusive claim, yet it is somewhat more correctly descriptive of their religious tenets than that of Socinians, since they renounce many of the opinions of Socinus. The Arians, if not the Trinitarians, it must be remembered, are equally strenuous for the divine unity, and to deny this fact is an indication of bigotry. See Lindsey's Historical View of Unitarianism, Dr. Toulmin's Life of Socinus, Hopton Hayne's Scripture Account of the Attributes and Worship of God, and of the Character and Offices of Jesus Christ, and Mr. Belsham's Answer to Mr. Wil

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 stu dent, 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 Gos pel, 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 themselves 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. 3dly. 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