Unitarians believe in the Atonement; understanding that term in the sense in which it Is used in the only place where it occurs in the New Testament, namely, reconciliation. Men were enemies to God by wicked works ; they were reconciled by the death of Christ, that is by the new covenant of grace and mercy ratified by his death, in as far as they have been reclaimed from sin to a life of righteousness. In this sense they think that Christ died for us ; not In our stead, but on our behalf ; to procure for us the benefit of a new and better dispen. satiun. Thus the terms or conditions of salvation are " repentance towards God and faith in the Lord Jesus Christ" And they deny that these views are liable to the charge which is sometimes brought against them, of underrating the evil of sin ; considering that by repentance is meant not merely sorrow for past sin, but a change of mind and heart, leading to future amendment, and, when•practicable, to restitution.
Unitarians are sometimes charged with relying upon their own merits, but erroneously. They prams to look for everything they have or can expect solely to the free grace and mercy of God, mani fested in the gospel of Jesus Christ. This, and this alone, is the procuring caw of salvation, of which conversion where necesEary, and repentance and better obedience in all cases, are only the prescribe] but indispensable condition ; a condition, which they believe that all men are competent to fulfil, by a diligent and conscientious exercise of their natural powers. These powers. and the entire constitution which man inherits at his birth, they believe to be such as his 3laker intended them to be, not less capable in their own nature of religious and moral improvement than those of his first progenitor, when cultivated with due care, exercised under an influential sense of the Divine presence, and an habitual application for the Divine pro tection and blessing promised in the Gospel of Jesus Christ.
Unitarians for the most part believe in the doctrine of Universal Restitution ; considering punishment, both hero and hereafter, not as the expression of what is called rindictire justice, but as the instru ment of a remedial discipline, destined ultimately to bring back the sinner from the error of his ways. But it should be observed that on this, as on all other points, it is difficult to give any precise statement; because in fact there does not exist any Unitarian creed or standard, which the general body have ever formally recognised as of authority. No Unitarian will allow himself to be held responsible for the opinions maintained by any other, let his talents, eminence, or reputation be what they may.
Without touching on the controversies which have arisen respecting the history of Unitarianism in the primitive church, it may be sufficient for our purpose to observe that it quickly made its appear ance among the leading reformers of the 16th century. The fate of Servetus, who was burnt at Geneva for the profession of this obnox ious sentiment, is the foulest blot on the character of Calvin. Several
of the most eminent of the Italian reformers of that period were anti Trinitarians of different degrees, some of whom became distinguished lights and founders of Unitarian churches in distant lands. In this country, during the reigns of Edward VI., Elizabeth, and James 1., several persona expiated the offence of this form of heresy at the stake ; but the first religious society established in -England avowedly on this principle was gathered in the time of the Commonwealth by Biddle, who may therefore be styled the father of English Unitarianism. The Unitarians of the present day in this country are chiefly the descendants and representatives of that branch of the early Non-con formists who received the denomination of Presbyterians; and they are still known by that name, though no Presbyterian form of church government, properly so called, has ever existed either among them or their predecessors. A smaller body are Baptists; and a few societies now Unitarian originally belonged wholly or partially to the Inde pendent denomination. In the proper sense of the word they are all Congregationalists; inasmuch as every society is a distinct religious community, acknowledging no external control upon earth in spiritual concerns. The census of 1851 gave 229 congregations in England and Wales, and 50,061 attendances on Sunday, March 30.
In the United States of America there are at least four distinct religious bodies who profess anti•Trinitarian opinions :-1. A large portion of the Congregationalist churches in Massachusetts, with a few in the adjoining states of New England, to which may be added churches of the same denomination in several of the principal towns in other parts of the Union. 2. The Univcrsalists, whose leading tenet is the doctrine of Universal Restitution ; but who have in general adopted some modification of Unitarianism. 3. A considerable majority of the American Quakers, from whom their orthodox brethren seceded rand formed a distinct community. 4. A numerous denomination who call themselves Christiana by way of distinction, refusing to be en• rolled as the followers of any other body.
At Geneva, once the fountain-head and stronghold of Calvinism, Unitarianism prevails; and in Transylvania the descendants of the followers of Socinus, Davides, and others, in the 16th century, still form a numerous community.
In this article no attempt has been made to exhibit the scriptural proofs on which Unitarians are accustomed to rely ; still less to give any minute critical examination of the texts usually cited in opposi tion to their doctrines ; but merely to state as concisely and distinctly as possible what those doctrines arc. Those who wish to obtain further information on the views of Unitarians are referred (among other sources) to Lindsey's "Ipulogy and Sequel ; Lardner's Letter on the Logos; Belsham's Calm 1»quiry ; Carpenter's Unitarianism the Doctrine of the Gospel; Yates's Replies to Wardlaw ; and the Doctrinal Discourse* of the late Dr. Charming.