It is universally acknowledged that there can be no effect without an adequate cause. This is even the foundation on which the only proper argument for the being of a God rests. And the Necessarian asserts that if, in any given state of mind, with respect both to dispositions and motives, two different determinations, or volitions, be possible, it can be on no other 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 those who believe in him can be partakers of divine benefits. (See John 2:2; 3:16, 17. Heb. 2:9. Isa. 50:19, 20. 1 Cor. 8:11.)