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er does not. Between them there is a radical difference. If one correspond with the true spirit and import of the Gospel, it is very evident that the other is erroneous at the foundation

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CONCLUSION

THE foregoing View of Heresies, does

not embrace all the variety of denominations which have appeared, and which do still exist among mankind. It was designed to ex hibit those systems of doctrine, which affect the ground of a sinner's reconciliation to God, and the degree of efficacy which is to be ascribed to divine influence, in his conversion. We have endeavored to shew how far these respective systems exclude the necessity of divine influence and admitting the Gospel to be a dispensation of Grace, for the salvation of sinners, which all will, in general terms, admit; the surest criterion to determine the truth or error of a system, is to ascertain in what degree it admits the necessity of divine influence.

The Unitarian plan excludes Grace in every degree, according to the usual acceptation of the term. It leaves mankind to accomplish their own salvation; or if they fail in the important work, to lose the prize forever. This doctrine, we learn, is now prevalent in England, though directly repugnant to the spirit, and even the letter, of the established national creed. It prevails in some parts of this coun

try; and since those, who adopt this system, assume to themselves the exclusive character of rational Christians, it will probably meet with a favorable reception among a certain class of people. Although Unitarians have not an exclusive claim to this character; yet, if they can have it believed that they are the only persons who have chosen a rational system, it will have an effect on the minds of many for there are not a few who would rather have it supposed that they have no religion, than that they are deficient in human philosophy.

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- This system has been the principal subject of our animadversion, as we conceived that nothing, which is called Christianity at this day, is farther removed from the Gospel as a dispensation of Grace; yet other systems are allied to this, in their nature and tendency, and in effect exclude the necessity of a special influence of the Holy Spirit, to renew sinners to holiness, and make them willing to accept the Gospel terms of reconciliation. It was expedient to bring these into view, that the reader may judge whether they agree with, or essentially pervert, the Gospel of Christ.

A few reflections, resulting from the foregoing view of religious opinions, will be now subjoined.

1. In the review of the subject, we may discern the evident effects of a controversy, between sinners of the human race, and their

Maker. God claims an authority over his creatures, which is absolute in its nature, and in extent unlimited. He has declared, that to him every knee shall bow, and that he will not give his name or his glory to another. Whatever may be the privileges or hopes which we enjoy, or whatever there be of moral fitness for Heaven in any, he claims it all, to the praise of the glory of his Grace. In all ages, a considerable portion of mankind have disputed this claim; and they have resorted to a variety of schemes, to evade this unconditional surrender of themselves to God, which he requires. For this purpose, some have sought a refuge in the suggestions of infidelity, and endeavored to silence every rising fear, and erase from their minds every remaining impression of religious truth.-Others cry peace to themselves, in the delusive hope, that, at some unknown period, all the posterity of Adam will be established in everlasting peace and happiness. It will ever be difficult to quiet the conscience on either of these plans for, though in the seasons of health and outward prosperity, there may be some found who are bold enough, either to reject divine revelation in the gross, or persuade themselves that they have nothing to apprehend from the threatenings of Scripture; yet these fears will return upon them in the moment of danger and alarm. Such fears are the effect of that voice, which speaks to every man, and proclaims his accountability to that all-perfect Being who is of purer eyes than to behold iniquity. It is the voice of

God, who demands reasons of the infidel to justify him in casting off the authority of Scripture: It requires stronger reasons than he is able to produce. Therefore, in spite of all his ingenuity and fortitude, his own fears drive him from this refuge.

He next takes shelter under some form of religion; for after all, man is a religious being; that is, he must have some religion_to quiet his fears, and keep alive his hopes. Unless, by a divine influence upon his own heart, he is effectually convinced, that, as a fallen creature, there is no remedy for him but Grace alone, he will not yield the point in dispute. He will adopt that form which exempts him from the humiliating condition of absolute dependence on divine mercy, for pardon and everlasting life. He rejects the doctrine of the Savior's divinity and satisfaction, and all that system of doctrine which results from an atonement. Now he flatters himself, that he has chosen a religion which will furnish the hopes and consolations which he needs, without self-denial and mortification of pride.

If, driven by argument from this refuge, he be compelled to yield something more to the necessity of divine influence, he yields with cautious reserve. He is careful to give up no more to this point, than will be barely sufficient to satisfy his conscience. He frames a system, which, in appearance, corresponds better with the Gospel, as a dispensation of Grace; but still he takes care not to yield all

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