divine perfections, and every sect labors to throw on its adversaries the odium of maintaining what is unworthy of God. Theological writings are filled with such arguments; and yet we, it seems, are guilty of awful presumption, when we deny of God principles of administration, against which every pure and good sentiment in our breasts rises in abhorrence.

We shall conclude this discussion with an important inquiry. If God's justice and goodness are consistent with those operations and modes of government, which Calvinism ascribes to him, of what use is our belief in these perfections? What expectations can we found upon them? If it consist with divine rectitude to consign to everlasting misery, beings who have come guilty and impotent from his hand, we beg to know what interest we have in this rectitude, what pledge of good it contains, or what evil can be imagined which may not be its natural result? If justice and goodness, when stretched to infinity, take such strange forms and appear in such unexpected and apparently inconsistent operations, how are we sure, that they will not give up the best men to ruin, and leave the universe to the powers of darkness? Such results indeed seem incompatible with these attributes, but not more so than the acts attributed to God by Calvinism. Is it said, that the divine faithfulness is pledged in the scriptures to a happier issue of things? But why should not divine faithfulness transcend our poor understandings as much as divine goodness and justice, and why may not God, consistently with this attribute, crush every hope which his word has raised? Thus all the divine perfections are lost to us as grounds of encouragement and consolation, if we maintain, that their infinity places them beyond our judgment, and that we must expect from them

measures and operations entirely opposed to what seems to us most accordant with their nature.

We have thus endeavoured to show that the testimony of our rational and moral faculties against Calvinism, is worthy of trust.-We know that this reasoning will be met by the question, What then becomes of Christianity? for this religion plainly teaches the doctrines you have condemned. Our answer is ready. Our answer is ready. Christianity contains no such doctrines. Christianity, reason, and conscience are perfectly harmonious on the subject under discussion. Our religion, fairly construed, gives no countenance to that system, which has arrogated to itself the distinction of Evangelical. We cannot, however, enter this field at present. We will only say that the general spirit of Christianity affords a very strong presumption, that its records teach no such doctrines as we have opposed. This spirit is love, charity, benevolence. Christianity, we all agree, is designed to manifest God as perfect benevolence, and to bring men to love and imitate him. Now is it probable, that a religion, having this object, gives views of the Supreme Being, from which our moral convictions, and benevolent sentiments shrink with horror, and which if made our pattern, would convert us into monsters! It is plain that were a human parent to form himself on the universal Father, as described by Calvinism, that is, were he to bring his children into life totally depraved, and then to pursue them with endless punishment, we should charge him with a cruelty not surpassed in the annals of the world; or were a sovereign to incapacitate his subjects in any way whatever for obeying his laws, and then to torture them in dungeons of perpetual wo, we should say, that history records no darker crime. And is it probable, that a reli

gion, which aims to attract and assimilate us to God, considered as love, should hold him up to us in these heart-withering characters? We may confidently expect to find in such a system the brightest views of the divine nature; and the same objections lie against interpretations of its records, which savor of cruelty and injustice, as lie against the literal sense of passages which ascribe to God bodily wants and organs. Let the scriptures be read with a recollection of the spirit of Christianity, and with that modification of particular texts by this general spirit, which a just criticism requires, and Calvinism would no more enter the mind of the reader, than Popery, we had almost said, than Heathenism.

In the remarks now made, it will be seen, we hope, that we have aimed to expose doctrines, not to condemn their professors. It is true, that men are apt to think themselves assailed, when their system only is called to account. But we have no foe but error. We are less and less disposed to measure the piety of others by peculiarities of faith. Men's characters are determined, not by the opinions which they profess, but by those on which their thoughts habitually fasten, which recur to them most forcibly, and which color their ordinary views of God and duty. The creed of habit, imitation, or fear, may be defended stoutly, and yet have little practical influence. The mind, when compelled by education or other circumstances to receive irrational doctrines, has yet a power of keeping them, as it were, on its surface, of excluding them from its depths, of refusing to incorporate them with its own. being; and when burdened with a mixed, incongruous system, it often discovers a sagacity, which reminds us of the instinct of inferior animals, in selecting the

healthful and nutritious portions, and in making them its daily food. Accordingly the real faith often corresponds little with that which is professed. It often happens, that through the progress of the mind in light and virtue, opinions, once central, are gradually thrown outward, lose their vitality, and cease to be principles of action, whilst through habit they are defended as articles of faith. The words of the creed survive, but its advocates sympathize with it little more than its foes. These remarks are particularly applicable to the present subject. A large number, perhaps a majority of those, who surname themselves with the name of Calvin, have little more title to it than ourselves. They keep the name, and drop the principles which it signifies. They adhere to the system as a whole, but shrink from all its parts and distinguishing points. This silent but real defection from Calvinism is spreading more and more widely. The grim features of this system are softening, and its stern spirit yielding to conciliation and charity. We beg our readers to consult for themselves the two Catechisms and the Confession of the Westminster Assembly, and to compare these standards of Calvinism, with what now bears its name. They will rejoice, we doubt not in the triumphs of truth. With these views, we have no disposition to disparage the professors of the system which we condemn, although we believe that its influence is yet so extensive and pernicious as to bind us to oppose it.

Calvinism, we are persuaded, is giving place to better views. It has passed its meridian, and is sinking, to rise no more. It has to contend with foes more formidable than theologians, with foes, from whom it cannot shield itself in mystery and metaphysical subtleties,

we mean with the progress of the human mind, and with the progress of the spirit of the gospel. Society is going forward in intelligence and charity, and of course is leaving the theology of the sixteenth century behind it. We hail this revolution of opinion as a most auspicious event to the Christian cause. We hear much at present of efforts to spread the gospel. But Christianity is gaining more by the removal of degrading errors, than it would by armies of missionaries who should carry with them a corrupted form of the religion. We think the decline of Calvinism one of the most encouraging facts in our passing history; for this system, by outraging conscience and reason, tends to array these high faculties against revelation. Its errors are peculiarly mournful, because they relate to the character of God. It darkens and stains his pure nature; spoils his character of its sacredness, loveliness, glory; and thus quenches the central light of the universe, makes existence a curse, and the extinction of it a consummation devoutly to be wished. We now speak of the peculiarities of this system, and of their natural influence, when not counteracted, as they always are in a greater or less degree, by better views, derived from the spirit and plain lessons of Christianity.

We have had so much to do with our subject, that we have neglected to make the usual extracts from the book which we proposed to review. We earnestly wish, that a work, answering to the title of this, which should give us a general view of Christian doctrines,' might be undertaken by a powerful hand. Next to a good commentary on the scriptures, it would be the best service which could be rendered to Christian truth.