principle, than that one of them should come under the
description of an effect without a cause; just as if the beam of a balance
might incline either way, though loaded with equal weights. And if any
thing whatever--even a thought in the mind of man--could arise without an
adequate cause, any thing else--the mind itself, or the whole
universe--might likewise exist without an adequate cause.

This scheme of philosophical necessity implies a chain of causes and
effects established by infinite wisdom, and terminating in the greatest
good of the whole universe; evils of all kinds, natural and moral, being
admitted, as far as they contribute to that end, or are in the nature of
things inseparable from it. Vice is productive, not of good, but of evil,
to us, both here and hereafter, though good may result from it to the
whole system; and, according to the fixed laws of nature, our present and
future happiness necessarily depends on our cultivating good dispositions.

ARMINIANS.

Those persons who follow the doctrines of Arminius, who was pastor at
Amsterdam, and afterwards professor of divinity at Leyden. Arminius had
been educated in the opinions of Calvin; but, thinking the doctrine of
that great man, with regard to free will, predestination, and grace, too
severe, he began to express his doubts concerning them in the year 1591,
and, upon further inquiry, adopted the sentiments of those whose religious
system extends the love of the Supreme Being and the merits of Jesus
Christ to all mankind.

The distinguishing tenets of the Arminians may be comprised in the five
following articles relative to predestination, universal redemption, the
corruption of man, conversion, and perseverance, viz.:--

"1. That God determined to bestow pardon and present salvation on
all who repent and believe in Christ, and final salvation on all
who persevere to the end, and to inflict everlasting punishment on
those who should continue in their unbelief, and resist his divine
succors; so that election was conditional, and reprobation, in
like manner, the result of foreseen infidelity and persevering
wickedness, (See Ezek. 18:30-32. Acts 17:24-30. Matt. 23:37. Rom.
2:4, 5; 5:18. 1 Tim. 11:1-4. 2 Pet. 1:10; 3:9.)

"2. That Jesus Christ, by his sufferings and death, made an
atonement for the sins of all mankind in general, and of every
individual in particular; that, however, none but tho