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point and in fact lies open to all those specious, yet groundless, objections, which are made to personal election. It was " that the purpose of God "concerning election might stand, not of works "but of him that calleth."

'The word reprobate, or reprobation, as used 'by Calvin, refers to a supposed decree of God; 'but we shall find it used in a very different sense 'both in the Old and New Testament.'1

It is granted that the words reprobate and reprobation are never used in scripture in the sense which many Calvinists have put upon them. This is, I believe, the general opinion of modern Calvinists. At least I have had no objections made to the critical observations on this subject, contained in the following passages, which are quoted from what I wrote on the subject several years. since. Indeed the whole mass of them, the Jews, was proved to be refuse metal, and not silver, as 'it once appeared to be.'- In this way St. Paul sought and possessed the assurance that he 'should not, after having preached to others, (like 'the heralds who called the combatants to the conflict,) be himself rejected, as having no title to the incorruptible crown.' In righteous judg'ment, God" gave the gentiles up to a reprobate 'mind," that they should foolishly and perversely

prefer the most shameful and pernicious prac'tices, to those which are decent, honourable, ' and becoming rational creatures. These falsc 'teachers withstood the truth, by deceiving men 'with a false gospel, and various lying pretences;

1
' Ref. 217.

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being corrupt and depraved in their minds, alien'ated from the faith of Christ, and rejected by 'God as hypocrites or apostates.'-'Their conduct ' proved them to be abominable and disobedient, ' and to every good work rejected by God and 'given up to judicial blindness.' '—Reprobates. 'Thus the apostle calls in this place, not those 'who are not divinely elected to eternal life, (for 'they who still continue in their sins, not being 'yet effectually called, are not directly to be con'sidered as "vessels of wrath," nor those who 'after their calling fall into grievous sins.) but 'such as at present are not approved. (Beza.)—— 'It does not appear to me that either the original 'word, or our English word reprobates, is ever ' used in scripture, as the opposite to elect; and, 'as to reprobation, it is, I apprehend, a scriptural 'idea, (for they who are not chosen must be re'jected,) but not a scriptural word in any sense.'Indeed no Greek word answering to it, is found in the common lexicons.— Not that he, (St. Paul) 'and his friends should appear approved, by the 'submission of all parties to his authority; but 'that they might do what was right, and becoming ' them, though it should occasion him to be disap'proved and censured.' 2

'It appears then that the Calvinistic doctrines ' of election and reprobation can receive no coun'tenance from the passages of scripture in which 'these words occur, since they are used in senses

'Notes on Jer. vi. 27-30. 1 Cor. ix. 27. Rom. i. 28. 2 Tim. iii.-8. Tit. i. 16, in the author's Commentary.

2 Ibid. 2 Cor. xiii. 6-10.

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different from those which the advocates for

' absolute decrees affix to them.'1

The words reprobates and reprobation, it has been allowed, are not used in the sense which some Calvinists have affixed to them: but the same concession cannot be made in respect of the words election and elect. The Calvinistic doctrines, however, receive no support from the texts which his Lordship had been last considering, as relating to reprobation; nor do they need it. Having given this opinion, in respect of the words in question, it would be unmanly should I shrink from an avowal of my sentiments on this subject. The idea of rejection must be excited in the mind with that of election, however understood. If any were" chosen in Christ before the foundation of "the world, that they should be holy, &c;" all who were not thus chosen were passed by. It was the will of God to leave them in the state to which it was foreseen they would be reduced by sin, and to all the consequences of their guilt and depravity. In this state, if salvation be altogether of grace, all men might most justly have been left. No wrong will ever be done to any one: God will not punish any man who does not deserve it, or more than he deserves; and he could not possibly decree to do that which it is infallibly certain he never will do. The question therefore is, whether God, consistently with justice, can leave any part of the human race finally to perish in their sins for it could not be unjust previously to decree that which, when actually accomplished, is undeniably just. If mercy were a debt which God owed to

1 ' Ref. 225.

his rebellious creatures, it would lose its very nature and, if not a debt, they who obtain mercy are under immense obligations, but no injury is done to others. And, if salvation itself be unmerited mercy, mercy in all respects contrary to our deservings, then every thing relating to it must also be mercy. The gift of the Saviour, the 'means ' of grace,' the life-giving Spirit, the willing mind, as produced by special preventing grace: all, or any of these, may be withheld in perfect consistency with justice; and, where they are granted, men are laid under additional obligation to "the "God of all grace." This "grace hath abounded towards us in all wisdom and prudence." What God may justly withhold at the time, that he might justly decree from the beginning to withhold. The whole is directed " according to the purpose "of Him who worketh all things according to the counsel of his own will."2 But that is the will, or sovereign purpose, of infinite wisdom, justice, truth, and love: which always willeth what is most proper, and for the most satisfactory reasons; though he does not deign to inform us of them. At the same time, his secret purpose is perfectly consistent with his revealed will: being unknown to us, except by accomplishment, it is neither the rule nor the motive of our conduct and, however we interpret the preceding words of our Lord," All "that the Father giveth me shall come to me," the subsequent assurance, " And him that cometh unto

me, I will in no wise cast out,"3 may most confidently be depended on. "Heaven and earth shall pass away, but his words shall not pass away.' 'Eph. i. 8. ' Eph. i. 11.

3 John vi. 37. + Matt. xxiv. 35.

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"The Jews first, and the Christians afterwards, 'were the elect people of God. God gave the 'law to the Jews by the hands of Moses, and the gospel to the Christians by his own blessed Son 'Jesus Christ, as the rule of their respective lives. 'God was pleased, both by the law and by the gospel, to enter into covenant with his chosen people the Jews and Christians; to promise re'ward to the obedient, and to threaten punishment

to the disobedient. But neither in the law, nor in 'the gospel, does he promise certain and infallible 'salvation, or threaten absolute and inevitable perdition, to any number, or to any description, ' of persons, except as they shall or shall not comply with the expressed conditions.'1

The whole body of professed Christians are never, throughout the New Testament, called "the elect people of God," in a national capacity, independent of personal character, as Israel of old was. The terms to this effect, when used concerning Christians, as it has been shewn, are always connected with those " things which ac

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company salvation;" or with some words which fix the meaning to true believers exclusively. The case is the same in our liturgy and authoritative books. God the Holy Ghost who sanctifieth me ' and all the elect people of God.' Mark the variation of language: God the Son, who hath 'redeemed me and all mankind: God the Holy Ghost, who sanctifieth me and all the elect 'people of God.'2 The former is spoken of as general, the latter as special. But are all professed Christians, through populous nations,

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Ref. 226.

2 Church Catechism.

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