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language the same nonsense may be expressed (excepting the hypothesis of Mr. Baxter, which is no Calvinism at all), are vain, delusive, and unfounded. There is no middle way. If we adopt this system, in any degree or respect, we must take it with all its monstrous and fearful consequences. It is to no purpose that we close our eyes. If we admit of absolute election, we MUST admit of absolute reprobation. It is a cruel mockery of those who are supposed to be passed -by, to tell them that they enjoy (although they cannot inherit the benefit of God's promises, Every argument, therefore, every reason, every text, every feeling, which militates against absoBlute and unconditional reprobation, is valid by consequence against absolute election, and is a vdeath-blow to the whole system,

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To descend now to particulars, we affirm, in the first place, that there is no foundation in Scrip:ture, for a decree of absolute reprobation. Let any man consult the passages in which the word reprobate, adoros, occurs, and he will invariably find it to signify a rejection in consequence of -actual disobedience. This is the case with respect to the texts which follow:2 Tim. iii. 8, Rom. i 20-28. Tit.di.16-9. Heb. vi 8. -1- Corsix. 27)*. i lovonge grau 19mc

* See Purkhurst's Lexicon, and Macknight on the Epistles. Adoximos has a passive sense, disapproved after trial, like dross in refining metals (see the Seventy on Isaiah, i. 22; and Prov. xxv. 4); and an active sense, viz. undiscerning.

The Calvinists object, that it is said in Proverbs, xvi. 4, "God made even the wicked for the day of evil :" a text, says Whitby, which plainly means, that God appointed wicked persons, perishing impenitently, to be obnoxious to divine wrath: "on such men, long incorrigibly depraved, the day of evil will ultimately come *." The next passages to be considered are, John, xii. 39, 40; Luke, viii. 9, 10, and Mark, iv. 11, 12; in which it is said, that God had blinded their eyes, and hardened their hearts, lest they should be converted; and that hearing they might hear, and not understand; lest they should be converted," &c. Now, with respect to the first text, Christ in the preceding verses, John, xii. 36, 37, exhorts these very Jews to believe and to walk in the light, &c. Did he exhort them to do what he knew they could not do? Did he exhort them con-trary to what he knew to be his Father's will? Not so. He knew them to be capable of salvation: John, iii, 17; v. 24; vi. 29. Luke, xiii. 34; xix. 42. He knew their crime to be, that they would not believe on him, John, xii. 37. The other two passages in Mark and Luke, are explained by St. Matthew, xiii. 15, THEY had .closed their eyes, that they should not see.". That the two former were a proverbial expression, signi fying voluntary perverseness, appears from Jerem, v. 21, and Ezek. xii. 2..

As to the words of St. Peter, ii. 7, 8, they are well explained by Hammond, who states that some Jews, being disobedient, were appointed to aggravate their disobedience by stumbling on the stone of offence.

Nor is there any difficulty in the phrase employed by Jude, 4, "men before ordained unto this condemnation." For the original, polypμjivo sis τούτο το κρίμα, "written before unto this sentence, means only, that a sentence of condemnation was written before concerning these men, on account of their foreseen ungodliness; as is evident from the whole context; which, after comparing them to the fallen angels, to Cain, Balaam, Corah, mentions the sentence, as foretold by Enoch, in the 15th verse.

But what shall be said of the striking expressions which follow:-" If our gospel be hid, it is hid to them that are lost," 2 Cor. iv. 3; " whom he will he hardeneth," Rom. ix. 18; "God is as the potter who makes a vessel to dishonour," Rom. ix. 21; "the election hath obtained it, and the rest were blinded," Ron. xi. 7; "God shall send them strong delusion," 2 Thess. ii. 11; and, “they whose names were not written in the book of life from the foundation of the world," &c, Revel, 'xvii. 8.

These texts, which constitute the citadel and last stronghold of Calvinism, are all reconcilable to the Arminian system. In some of them a comparison is implied, in some expressed, between the unbelieving Jews and the Gentiles, Rom. ix. 30,

31; xj. 7 in others the immediate context shows, that they who are lost, and who perish (2 Cor. iv. 3; and 2 Thess. ii. 10), are those who believe not: 2 Cor. iv. 4; and 2 Thess. ii. 12. God may be said to harden an impenitent man, by the mo tives to penitence which he presents: the conti.nued abuse of which, hardens the sinner more and more; and God is said in Scripture, to do what The permits only to be done; as in Matt. x. 34, "I came to send a sword*." The phrase of Revelations, "written in the book of life," is Jewish, signifying the present right of a just person life; and cannot establish the doctrine of absolute election and reprobation, since unbelievers shall be blotted from the book of life; Revel. xxii. 19; and "he that overcometh shall not be blotted from it," Revel. iii. 5t. They who worship the beast, then, are the persons, whose names, on account of unbelief and disobedience, were never registered in the book of life.

To these citations, generally, a key is furnished, in

*See Jortin, Dissert. i.

The passage, Rom. ix. 18-24, respecting vessels of wrath, is merely an illustration, and refers only to the present life: * Disobedient, whereunto also they were appointed," 1 Pet. ii. 7, 8; not appointed to disobedience, but being disobedient wilfully, appointed to destruction §.

See Psalmi Ixix. and Dan. xii. 1, 2, 3.

Tomline, Refut. p. 239.

§ See also z Cor. ii. 16; Rom. xiv. 4. 2 Tim. i. 9, makes redemp tion generally the work of grace; and who denies this?

the words of our Lord; "He that believeth shall be saved, and he that believeth not shall be damned," Mark, xvi. 16; and in Luke, xiii. 3, which sup-. poses optional repentance, and admits that to repent is not to perish.

With respect to election, Whitby has very plainly shown, that it is applied in Scripture, not to persons, as in Deut. x. 15, 16; 1 Pet. ii. 9; and many other passages; but to churches and nations that it is an election to the enjoyment of the means of grace, rather than a certainty of being saved by these means; that it is an election upon faith joined to holiness; and that its continuance depends on perseverance, which is matter of exhortation: 2 Peter, i. 10, and xi. 5, 6, 7 ;, 1 Peter, i. 14; ii. 1, 11; iv. 2, 3, 15.

Predestination, in fine, is most clearly represented as resting upon the foreknowledge of God. The redemption of mankind was ordained before the foundation of the world; and the salvation of each individual depending on his own free agency in accepting or rejecting the proposed conditions and helps, God by his prescience foresaw who would accept, and who would reject them; and the former, whom he did foreknow, he also did predestinate, Rom. viii. 29; these being elect, according to the foreknowledge of God the Father, 1 Peter, i. 2. The words, "whom he did foreknow, them he also predestinated To BE conformed to the image of his Son," Rom. viii. 29, are considered by some