apostle's words, some may endeavour to explain away; and to reconcile with those ideas of unconditional election and reprobation, which they have entertained; and on which it may be proper, in this place, to make a few remarks.

This doctrine asserts, that the Almighty has irrevocably decreed a certain number of human beings to everlasting happiness; and that the rest are as certainly doomed to the commission of sin, and to its consequence, eternal misery. That this is no exaggerated description, will appear from the quotations given in the margin,|| from the writings of the advocates of this doctrine; and I should think, that to describe it was enough to refute it, had we not, in many other instances, as well as in this, occasion to

"I say, that by the ordination and will of God, Adam fell. God would have man to fall. We refer the cause of hardening us to God."-Calvin. "God hath predestinated

not only unto damnation, but also unto the causes of it, whomsoever He saw meet."-Beza. It is the opinion of our doctrines, that God did inevitably decree the temptation and fall of man."--Paraus. "God moveth the robber to kill. He killeth, God forcing him thereunto."--Zuinglius. "Reprobate persons," saith Piscator," are absolutely ordained to this twofold end; to undergo everlasting punishment, and necessarily to sin; and therefore to sin, that they may be justly punished." ---See Barclay's Apology, prop. v. sect. 2.

observe, in how different a point of view different men see the same subject. That the Holy Scriptures, those faithful records both of the justice and mercy of God, should be pressed to the support of such a sentiment, is matter of surprise. I am aware that some parts of the Scriptures, taken without their context, may be supposed to incline to this sentiment. This is particularly the case in the Epistle to the Romans, in which the apostle is setting forth the call of the Gentiles, and the temporary rejection of the Jews; justifying, with great energy, the power and the wisdom, the goodness and the severity of God, in this respect : but that He meant thereby to inculcate, that the Almighty, personally and unconditionally,

*It is worthy of remark, that several passages in our English translation, which seem to favour this doctrine, are capable of a different rendering. For instance in Acts ii. 23, where it is translated, "Him being delivered by the determinate counsel and foreknowledge of God," &c. the Greek word, Exdorov, rendered delivered, may, with equal or more propriety, be translated, given forth; then the passage may be read thus: "Him, who was given forth by the determinate counsel and foreknowledge of God, ye have taken, and with wicked hands have crucified and slain." Another Greek word is used in every passage that is rendered, delivered. Acts iv. 27. xiii. 48. and 1 Peter ii. 8. are also capable of being differently translated.

elected individuals to a state of future happiness, and decreed others to a state of misery, is what, I think, no fair construction of the Epistle will warrant. On the contrary, after showing and enforcing the right of the Almighty, to make use of individuals, or of nations, for carrying on his great and unsearchable designs ; the apostle sets forth, even with respect to the Gentiles, the call of whom it was peculiarly his object to justify, that their continuance in Divine favour, depended upon the steadfastness of their faith and faithfulness to Him, who had called them out of darkness into his marvellous light;"* and "made them partakers of his promise in Christ Jesus."+

The following quotation from that part of the epistle in which the apostle may be said to sum up his arguments, will tend to set the subject in a clear light: "For I speak to you Gentiles; inasmuch as I am the apostle of the Gentiles, I magnify mine office. If some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them; and with them partakest of the root and fatness of the olive tree, boast not against the branches; but if thou boast [remember] thou bearest not

* 1 Pet. ii. 9.

+ Ephes. iii. 6,

the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well, because of unbelief they were broken off, and thou standest by faith; be not high minded, but fear; for if God spared not the natural branches, take heed lest He also spare not thee. Behold therefore the goodness and severity of God; on them which fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off: and they also, if they abide not still in unbelief, shall be graffed in; for God is able to graff them in again.”*

Here we see no unconditional election or reprobation; but a doctrine which perfectly comports with the declaration of the Almighty about six hundred years before, when, after sending the prophet Jeremiah to the potter's house, to instruct him at once in the Divine power and mercy, He sent a message by him to the house of Israel, in this memorable language: "O House of Israel! cannot I do with you as this potter, saith the Lord? Behold! as the clay is in the potter's hand, so are ye in my hand, O house of Israel !"+ After thus setting forth his

* Rom. xi. 13-23.

+ Jer. xviii. 6.

power, the Almighty proceeds to show in what manner He is pleased to exercise it: "At what instant I shall speak concerning a nation and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against which I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I

would benefit them."*

Thus we see the principle of the dealings of God with mankind, in different ages of the world. The Ninevites are a proof of the truth of the first part of the foregoing declaration; and the Israelites of the latter: for, however the Almighty may, in some instances, see meet to distinguish a people, or individuals, by some peculiar privileges; yet, if they neglect and trample upon his law, and are unmindful of the favours which they receive; He does not fail to punish them accordingly: "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities,"+

* Jer. xviii. 7, 10.

+ Amos iii, 2.