Justice the same in God, as in man, 247. Personal responsibility,

moral obligation, and the precepts and sanctions of the Scriptures not ac-

cordant with atonement, 248. The doctrine resolves all moral duties into

motives of expediency, 249. Leaves no value in the practical rules of the

Gospel, 251. Proves the innocency of evil, 252. Edwards quoted, 253.

Infinite sin, 254. Objections answered, 255.

LETTER VIII.

On the practical Tendency of Unitarian Views of Atonement.

All Christians look for salvation through Christ, 261. They differ respecting

the manner in which Christ is the author of salvation, ib. This has not

been revealed, 262. If Unitarians err, their error cannot affect their moral

character, 263. Three opinions of Unitarians respecting the influence of

the death of Christ, 264. First, it is considered as a means by which par-

don is procured, ib. Secondly, reasons are annexed why these means are

effectual, 265. Views of Emlyn, 266. Benson, 267. John Taylor, 268.

Thirdly, the death of Christ is considered as operating on men alone, and

not on God, 270. The divine love prompts to salvation, 271. God saves

men freely when they repent, 272. Goodness of God in making known the

terms of pardon, 273. Christ did not save men by his death alone, but by

all his works, doctrines, and sufferings, 274. Tillotson quoted, 276. Uni-

tarian views rigidly moral in their tendency, 277. Human merit, 278.

Calvinism points out a way to salvation without morals, 279.

PART IV.

COMPARATIVE MORAL TENDENCY OF THE LEAD-

ING DOCTRINES OF CALVINISM AND THE SENTI-

MENTS OF UNITARIANS.

LETTER I.

Calvinistic and Unitarian Views of the Depravity of Man.

Five points of Calvinism, 281. Calvinists Christians because they believe in

Christ, 285. Total dep, avity defined, 288. Its bad tendency, 289. Takes

away motives of love to God, and leaves man to be ruled by his own pas-

sions, ib. Depravity preached by Unitarians, 290. Consistent with moral

action and accountableness, 291. Supposes repentance and holiness with-

in the reach of the human powers, 292.

LETTER II.

Conversion, or Divine influence, as understood by Calvinists and

Unitarians.

False charge against Unitarians, 293. Conversion valuable only in its ef-

fects, 294.
Distinctions on this subject confounded, 296. Morality consists

in action, not in opinion, 297. Calvinistic notion of Conversion defined,

298. It comes from God without any condition in man, 300. Witsius,

Junius, and Cloppenburg, 301. Means of regeneration as taught by Calvi-

nists, ib. If the doctrine be true, it must carry with itself an unfailing tes-

timony, 302. Some persons deceive themselves in this respect, 303. Cal-

vinistic conversion a miracle, 304. Its bad moral tendency, 305. Men

are passive under its operation, 306. Groundwork of fanaticism, 307.

Regeneration as taught by Unitarians, 309. James Foster and Hoadly

quoted ib. Many things contribute to produce conversion, 310. Influence

of the Holy Spirit, 311. How Unitarians differ from Calvinists on the sub-

ject of conversion, 312. Scriptural view, 313.

LETTER III.

Calvinistic Doctrine of Election, Particular Redemption, and
Perseverance, as influencing Fiety and Morals.

Divine decrees, 314. Decree of Election, 315. Calvin's explanation of the

doctrine, ib. A leading tenet of Calvinism, 216. This scheme deprives

God of his goodness, 317. Makes him the author of every sinful act, ib.

Represents him as acting an insincere part with his creatures, 319. Takes

away human accountability, ib. Unsettles the foundation of piety, 320,

Is a bar to the social virtues, 321. Dissipates the fears of the sinner, 322.

Encourages spiritual presumption, 323. Remarkable language of Calvin,

324. Propensity of Calvinists to pass over this doctrine, 325. Theological

Seminaries at Andover and Princeton, 326. Particular Redemption, 327.

Doctrine of Perseverance, 328. Its immoral influence, 329. Modified

Doctrine of election, 330.

LETTER IV.

Testimony of History to the influence of Calvinism.

Moral tendency of the opinions of any sect to be ascertained by facts and

comparison, 332. Character and conduct of Calvin, 334. Persecution

of Servetus, 335. Influence of Calvinism in Holland, 336. In England,

337. Among the early inhabitants of New England, 338. Persecution

of the Quakers and Baptists, ib. Belknap quoted, 339. How far the

character of being austere and puritanical indicates the prevalence of

pure religion, 340.

LETTER V.

Doctrines of Eternal Punishment and Annihilation.

Objects and effects of piety as understood by Unitarians, 342. Enthusiasm

and presumption, 342. Preaching against particular vices, 345. Polish

Socinians believed in eternal punishment, 348. Faith of the Swiss, French,

English, and American Unitarians on this subject, 349. The doctrine of

universal salvation not more peculiar to Unitarianism than Trinitarianism,

350. This doctrine advanced by Origen and many of the Fathers, 351.

Believed and defended by many English trinitarian divines, 352. Tillotson,

353. Dr. Chauncy, 354. Calvinism and universal salvation closely allied,

355. Dr. Huntingdon's Calvinism Improved, 356. Mr. White's peculiar

opinion, 357. Tendency of the doctrine as relates to the love of God, 358.

To a sanction of the divine laws, 360. Moral action can be influenced on-

ly by what can be realized, ib. Annihilation or destruction, of the wicked,

362. Not a Unitarian doctrine, ib. Writers who have opposed it, 363.

Moral tendency as great as that of the scheme of eternal misery, 364,

PART V.

SENTIMENTS AND MORALS OF CELEBRATED ENG-

LISH UNITARIANS.

LETTER I.

Theological Sentiments of Newton, Locke, and Watts.

Great names of no value in establishing religious truth, 366.

Scriptures the

only authority, ib. Newton and Locke always accounted Unitarians, 367.

It remains for those, who doubt the fact, to prove the contrary, ib. New-

ton's history of two corruptions of scripture, ib. His remarks on the bap-

tismal form, 368. Could not have been made by a Trinitarian, ib. Hop-

ton Haynes's testimony to the Unitarianism of Sir Isaac Newton, 370. Tes-

timony of Whiston, 372. Other testimony, 373. Extract from Wetstein,

ib. Dr. Chalmers's confession in regard to the Unitarianism of Newton,

374. Locke's unitarian sentiments proved from his own writings, 376. One

article of faith essential to salvation, 378. Extracts from Locke's works,

380. Stillingfleet, 381. Locke's interpretations of the Epistles on unita-

rian principles, 382. Opinions of Watts, 383. Merivale's letter in proof of

Watts's unitarianism, 385. Lardner's testimony, ib. Watts's Solemn Ad-

dress to the Deity, 386. Proof of his Unitarianism from his writings, 389.

His views of the word person, ib. Of the Holy Spirit, 391. Mr. Palmer's

declaration, that Watts considered the Son inferiour to the Father, 392.

Watts's letter to Dr. Colman in proof that he was not a Trinitarian, 393.

Watts believed in the pre-existence of Christ's human soul, 394. Wished

to alter his Psalms and hymns, 395.

LETTER II.

Morals of Celebrated Unitarians belonging to the English Church.

Episcopal Unitarians distinguished for their excellence of character, 400.

Different modes of regarding the Articles, 401. First, that they are articles

of peace, and not of faith, 402. Chillingworth, Sheldon, Laud, 403. Clay-

ton, 405. Secondly, articles to be subscribed in the sense believed by the

subscriber to be consistent with scripture, 407. Dr. Clarke, ib. Thirdly,

articles to be considered according to the sense of the framers, 409. Paley,

ib. Hoadly, 411. Blackburne, 412. Articles may be conscientiously sub-

scribed by persons whose opinions on many points differ, 414. Submission

to the Presbyterian form the same as subscription, 415. The one involves

no more immorality than the other, 416. Not easy to trace Calvinism, to

the extent of its evil tendency, 417.

AN

INQUIRY

INTO THE

COMPARATIVE MORAL TENDENCY OF

TRINITARIAN AND UNITARIAN

DOCTRINES.

PART I.

CHARGES AGAINST UNITARIANS.

LETTER I.

Value and Objects of Controversy in advancing Truth and Practical Religion.

SIR,

THE advantages of controversy in promoting religious truth, and practical goodness, have been variously estimated. Some persons have imagined, that the mischief is greater than the benefit, and that piety loses more than truth gains. It was a saying of Dr. Young, that "the dispute about religion, and the practice of it, seldom go together." In a limited sense this may be true; but in no sense does it