In this fhort lift there are feveral remarkable words. We may inflance the unaltered form of basket during fo many centuries; and from the mode of changing letters above mentioned, it is not unlikely that flafket and flask, which are the fame in French, originally were formed from it: a flask being a wicker bottle, very like a basket. If bat meant only a dormouse, and not alfo what we now call a bat, it is fingular. On Bealtine, much has been written, by Mr. Polwhele himself and others; but by no perfon more learnedly, or in a manner more fatisfactory than by Dr. Jamieson, in his admirable Scottish Dictionary, under Beltane or Beltein; a fpecimen of which part we gave in our Review of that work, vol. xxxii. p. 5. Bearn is well known to be preferved not only in Scotland, but in the North of England. Bederow has a remarkable refemblance to bead-roll, an English word not very long obfolete, and their origin is doubtlefs the fame. Beade being a prayer in Saxon alfo, it may not be eafy to afcertain which people took it from the other, unless it can be traced in the British or Celtic, before the arrival of the Saxons in England. But it is curious enough that our common word beud, as an ornament, fhould be derived from prayer, by means of the cuftom of using beads to number prayers regularly repeated. Qu. How old is the cuftom of fo ufing beads? We do not recollect, and have not leifure at prefent to enquire. Bed-ale is probably a term comparatively modern, as ale itself does not appear in the Cornifh Gloffary.

These brief remarks may ferve at leaft to give an idea how much matter for obfervation may be found in this Gloffary. On fome words Mr. P. himfelf has fubjoined notes, which will generally be found pertinent and inftructive.

ART. V. A Refutation of Calvinism, &c. &c. &c. (Concluded from Vol. xxxvii, p. 600.)

WE

E now enter on chapter the fourth, of which the fubjects are Univerfal Redemption, Election, and Reprobation. The Bishop begins with stating, that

"The

*The extracts from the works of Calvin relative to UNIVERSAL REDEMPTION, ELECTION, and REPROBATION, are numerous:-(529) Inft. II. 3. 8.. (531) II. 5. 17. (534) III. 2. 11. (537) III. 15. 5. and 21. 1..5. (538) 21.7. (539)R Iid.

5

1

"The doctrine of Univerfal Redemption, or that every man is enabled to attain falvation through the merits of Chrift, was directly oppofed by Calvin; who maintained, that God from all eternity decreed, that certain individuals fhould be faved, and that the reft of mankind fhould perifh everlastingly, without the poffibility of attaining falvation. Thefe decrees of Election and Reprobation fuppofe all men to be in the fame condition in confequence of Adam's fall, equally deferving of punishment from God, and equally unable of themselves to avoid it; and that God, by his own arbitrary will, felects a number of perfons, without refpect to forefeen faith or good works, for eternal happinefs through the merits of Chrift; while the greater part of mankind are infallibly doomed to eternal mifery."

The Bishop proceeds:

"Among Scripture proofs of Univerfal Redemption, the ori. ginal promife + of a Redeemer, made by God to Adam, the reprefentative of mankind, may be confidered as an intimation, that He would be a common bleffing to the whole human race; and that He would defeat the confequences of Adam's tranfgreffion upon his pofterity; which was the fole cause of the neceffity of a Redeemer. It is natural to conclude, that the remedy, propofed

III. 22. 7. 11. III. 23. 1. (540) III. 23. 4. 6. 7. (541) III. 23. 7. 9. III. 24. 1. (543) III. 24. 3. 8. 12. (544) III. 23. 13. 14. (545) III. 24. 15. III. 25. 12. (547) In Rom. viii. 23. 28. 29. (548) Rom. ix. 11. (549) Rom. ix. 16. (550) Rom. ix. 18. (551) Rom. ix. 20. 23. (552) Rom. xi. 7. (553) In Gal. i. 15. (554 555) Ephef. i. 4. 11. (556) Ephef. i. 11. In 1 Pet. i. 1. and 2. (557), De Præd. 690, 691. (558) De Præd. 694. De Occ. Dei Provid. 735, 736. 738. Chrift. Libert. 142. (559) Ep. ad Melanct. 146.

The quotations from the Fathers, in which the Calvinistic fentiments, refpecting thefe doctrines, are oppofed, appear to be the following:

ON UNIVERSAL REDEMPTION.

Clem. Rom. 288. Juft. Martyr, 298, 299. Iræneus, 303, 310. Clem. Alex. 316, 117. Orig. 332, 336. Cyprian, 341. Lactantius, 342, 3+3. Athanafius, 345. Cyril of Jeruf. 349, 354. Hilary, 363. Greg. Naz. 371. Ambrofe, 377, 378, 379, 380. Jerome, 386, 387, 391, 393, 400, 402, 411. Aug. 443 Chryfoft.. 453, 501. Theodor. 503, 504, 505, 506, 507.

ON ELECTION AND REPROBATION.

Juftin Martyr, 291. Irenæus, 310. brofe, 382. Jerome, 405, 407, 412. 466, 471-474, 486, 487, 495.

Clem. Alex. 310. Am. Auguft. 423. Chryfoft.

+ Gen. c. 3. V. 15.

by

by a Being of infinite power and infinite mercy, would be commenfurate to the evil; and therefore, as the evil operated in. ftantly in producing the corruption of Adam's nature, which was foon tranfmitted to his offspring; we may infer, that all, who were to partake of that corrupt nature, were to partake also of the appointed remedy.

"The Almighty Father declared more explicitly afterwards his defign; and pointed out the family from which the Saviour of Mankind was to be defcended, in words of the most comprehenfive fignification; to Abraham, to Ifaac, and to Jacob, he fucceffively faid, In thy feed fhall all the nations of the earth be bleffed *.' Salvation was not confined to any particular defcription of perfons: All nations of the earth,' paft, prefent, and to come, without any exception, fhall be bleffed in the promifed Meffiah, that is, for his fake, and through his mediation. The benefits of Chrift's incarnation are spoken of in the fame language throughout the Old Teftament. In thefe prophecies t, the univerfal depravity of mankind is afferted, and the expiation of Christ is declared to be as univerfal as the depravity of

man.

"In the New Teftament, every expreffion which can denote Univerfality is applied to the merits and facrifice of Chrift: at his birth, the Angel of the Lord declared the great joy, which fhall be to all people .' The aged and devout Simeon, in the fpirit of prophecy, pronounced the infant Jefus to be the Salvation of God, prepared before the face of all people ; and John the Baptift afterwards called him the Lamb of God, which taketh away the fin of the world ||.' Chrift denominated himfelf the Son of Man,' as bearing in his mediatorial capacity an equal relation to the whole human race; and in allufion to the nature and effiacy of his death, he said, And I, if I be lifted up from the earth, will draw all men unto me.' Such is the language of St. John I in feveral paffages. So alfo St. Peter **; and St. Paul tells us repeatedly, that God will have all men to be faved ++;' or that Chrift gave himself a ransom for all.'

* "Gen. c. 18. v. 18. c 22. v. 18. c. 28. v. 14.” † “ If. c. 52. v. 10. and If. c. 53. v. 6."

"Luke, c. 2. V. 10.

Luke, c. 2. v. 30 and 31.

**

John.

C. I. V. 29. ¶ John, c. 12. v. 32. and in c. I. v. 9; and in c. 1. v. 42.; and 1 John, c. 2. v. 2. 2 Pet. C. 3. V. 9, ++ 1 Tim. c. 2. v. 4. and 1 Tim. c. 4. v. 10.; and Tit. c. 2. v. 11, which paffage is stronger in the original than in our transla tion, Επεφάνη ή χάρις τὸ Θεὸ σωτήριος πᾶσιν ἀνθρώποις; it hould have been tranflated, the grace of God, which bringeth (or offereth) Salvation to all men, hath appeared.' So alfo in Heb. c. 2. v. 9; and 1 Tim. c. 2. v. 6; and 2 Cor. c. 5. v. 15."

Ꭰ

BRIT. CRIT. VOL. XXXVIII. JUNE, 1811.

" To

"To thefe pofitive declarations may be added the reasoning of St. Paul in his Epiftle to the Romans. The Apostle first takes a view of MAN under the different difpenfations of Providence ; and fhows, that all mankind, both Jews and Gentiles, were under fin, and liable to the wrath of God; fo as all had finned, all required to be redeemed. He then proves, that peace with God was now obtained for the whole human fpecies, through the precious blood of Chrift, by representing Adam as 'the figure' or type of Chrift. Next he defcribes the analogy between the first and fecond, Adam; the former brought death upon all, the latter reftored all to life. Univerfal fin and condemnation were the confequence of Adam's disobedience, and universal righteous nefs and pardon the effect of Chrift's obedience *.

:

He pro

judg

nounces the fin of Adam and the merits of Chrift to be co-exten. five the words applied to both are precifely the fame: ment came upon all men,' the free gift came upon all men'Many were made finners,' 'Many were made righteous.' If the words all men' and many fignify the whole human race, when applied to Adam, they muft fignify the fame when applied to Chrift. In Romans v. 20, it is faid, where fin abounded, grace did much more abound. Could that be if fin extends to all, and grace is to a part only of mankind?

If

"Salvation was offered to the whole Jewish nation, without any difcrimination, though it is certain that many of them rejected the offer t. Jefus told the Jews, that the work of God was, that ye believe on him whom he hath fent §.' God had decreed, that the Jews fhould not believe, it could not have been faid, that it was his work, and that they should believe on him whom he hath fent. Again, Chrift declared to them, These things I fay, that ye might be faved f. How could Chrift endeavour to promote the falvation of men, in oppofition to the decree of his Father, whofe will he came down from heaven to fulfil ¶ The exhortations of the Apostles, after the afcenfion of our Saviour, fpeak the fame language **. The rejection of the Gospel by the Jews, was their own voluntary act, and not the confe quence of any decree of God. If the Jews had no power of belief, how could our Saviour have upbraided the chief priests and elders ++, and the inhabitants of Chorazim, Bethfaida, and Capernaum, for their unbelief? Or how could it have been faid,

*«Rom. c. 5. v. 18 and 19."

† σε Πεφύκασι τι ἅπαντες, καὶ ἰδίᾳ καὶ δημοσίᾳ ἁμαρτάνειν.

"

Thucydid. r. 45. "Acts, c. 13. v. 26, 38 and 39. § John, c. 6. v. 28 and 29. John, c. 5. V. 34. I Confult likewife John, c. 8. v. 43 and 46., ** A&s, c. 3. v. 19 and 26. and c. 13. v. 46, ++ Matt. c. 21. v. 23. ‡‡ Matt. c. 11. V. 21.”

that

that the Pharifees and lawyers rejected the counfel of God against them felves * ? How could the Jews be convinced of fin because they believed not +, or how could that fin be without cloke ' or excufe, if belief were impoffible?

"The fame offer of falvation was made to all Gentiles, as well as to all Jews §. Belief or Faith is the condition on which falvation was offered both to Jews and Gentiles, and as a just and merciful God could propofe only a practicable condition, it follows, that all to whom the Gofpel has been made known, fince its firft promulgation, have had it in their power to obtain eternal life, through the precious blood of Chrift. Those who deny this conclufion, maintain, that God offered falvation to men upon a condition, which it was impoffible for them to perform ; and that he inflicts punishment for the violation of a command, which they were abfolutely unable to obey. Is not this to at tribute to God a fpecies of mockery and injuftice, which would be feverely reprobated in the conduct of one man towards another ?"

The Bishop then produces a variety of paffages, from the New Teftament, in which all men,

"Jews and Gentiles, are encouraged to believe the Gospel, by the promise of eternal falvation; while condemnation is denounced against all who fhall refufe to believe. Christ's last declaration to his Apoftles was, He that believeth, and is baptized, fhall be faved; but he that believeth not, fhall be damned ¶.' The, doctrine which Paul and Silas preached was,

Believe, and thou shalt be faved **;' and the Evangelifts wrote their Gofpels for the inftruction of future ages, that they might believe, and that believing they might have life ++. Thus men, without any exception, were required to believe; and the reafon affigned was, that they might be faved; but if all men were required to believe, that they might be faved, we again infer, that falvation was attainable by all.

"In St. John iii. 16, it is faid, God fo loved the world, that he gave his only begotten Son ‡‡, that whofoever believeth in him,

"Luke, c. 7. v. 30.

"John, c. 15. v. 22.

+ John, c. 16. v. 9.” Acts, c. 11. v. 18 and 20. So

Rom. c. I. v. 16. and Acts, c. 20. v. 20 and 21."

John, c. 1. v. 7 and c. 3.

10. v. 43; and John, c. 8. v. 24;

¶“ Mark, c.

v. 14 and 15; and Acts, c.
and John, c. 3. v. 18."
16. v. 16."

**"Acts, c. 16. v. 31. ++ John, c. 20. v. 31."

†† « Ουκ ἀνθρώποφυέα ἐνόμισαν ΤΟΝ ΘΕΟΝ, καθάπες ΟΙ ΑΜΦΙ ΣΩΚΙΝΟΝ, εἶναι ΟΙ ΕΥΑΓΓΕΛΙΣΤΑΙ.”

HERODOT. Mutat. Mutand. A.