that the word reprobation is not found in Scripture, nor any original word answering to it; and that reprobate, and reprobates, are never used, with relation to this subject. The opposite to elect, and election, ought not therefore to be called reprobation; but some other word should be employed to convey the idea. Some have used the term preterition, which is more exactly expressive of our meaning; but neither is this scriptural. The truth is, the Scriptures say a great deal about the elect, and election, and predestination, to life; but are nearly silent, as to those, who are not "chosen unto salvation." Of this, the same general reason may be assigned; as for the circumstance, that we are not informed by the sacred writ ers, concerning the bodies, which the wicked will resume at "the "resurrection both of the just and of the unjust" or what their appearance will be: while we are expressly assured, that the bodies of the righteous, shall be spiritual, glorious, and like unto the glorified body of the Lord Jesus himself.* Information concerning the former could only gratify our curiosity, or perhaps excite our horror; that on the latter is intimately connected with our hope and encouragement, in life and death. So, the scriptural doctrine, concerning election, is, as Calvinists think, peculiarly suited to produce humility, gratitude, patience, meekness; and to inspire confidence in God, amidst conflicts, temptations, and afflictions: whereas, further information concerning those, who are if it can be proved that reprobation necessarily follows from election; and ' if our adversaries confess that the doctrine of reprobation is unfounded, it 'is strictly logical to show, that the doctrine of election is also unfounded, 'by proving that election cannot subsist without reprobation; unless it could 'be shown that those who are not predestinated to life eternal, may be an'nibilated, of which there is no hint in Scripture.' * 1 Cor. xv. 42–55. Phil. iii. 21. not elected, would answer no salutary purpose. And if Calvinists had been as reserved in speaking on the awful subject, as the sacred writers are; only dropping a few occasional intimations in respect of it; probably it would have abated the odium, which, by one means or other, has been attached to their sentiments. This indeed evidently appears, by the earnestness which their opponents manifest, to bring them in guilty of believing reprobation, as well as election; even though they avow that they do not believe it. It must, however, be allowed, that if we believe, that some, not all, are elected to eternal life; we cannot consistently do otherwise than believe that others are passed over, and not thus elected. Yet I have known men, whose sincerity and piety were unquestionable, who could not see this consequence. They allowed, that some are elect, and will certainly be saved; but that many others besides these will eventually be saved. The consistency of such a creed is another matter: but they thus held election, and did not hold reprobation, or any thing of that nature: and certainly they are not answerable for the opinions of those who do. But supposing, that modern students of the Scripture are convinced, that the doctrine of personal election to eternal life, is not only found in the sacred oracles; but is expressly and particularly insisted on, in many parts of them; and that, the non-elect_are so seldom, and cursorily spoken of, that we want a scriptural name for them: on the other hand, reading the works of Calvin, or other eminent persons of the same school; they are convinced, that these learned men had stated things in a different proportion, than that which is observed in the word of God; and had said a great deal more concerning reprobation, and the reprobate, or non-elect: (" the rest,"*) than the Scripture does: may not the modern students of Scripture, adhere to the apostolical plan, though they deviate from that of Calvin and Beza, and many even of our own reform, ers, and eminent writers? And must they, whether they will or no, subscribe Calvin's whole creed; because they learn from the word of God, many of his doctrines?-Nullius addictus jurare in verba magistri, I must decline doing this, in respect of any uninspired man who ever lived, except as I am convinced, that his whole creed is scriptural. It may certainly be proved, that election implies non-election; and those who consider the latter as unfounded, do not very consistently hold the former. But it is not any man, or number of men, thinking a doctrine unfounded, that deprives of its foundation, either the doctrine itself, or any of those tenets that are connected with it. The foundation of the doctrine of election is in the Holy Scriptures, not in the sentiments of men; and this "foundation of "God standeth sure;" however "the faith" of some may be overthrown."-I am pleased to find his Lord. ship testify decidedly, that there is no hint in Scripture, about the wicked being annihilated: indeed, there is the most decisive testimony to the contrary. "Their worm "dieth not."+ "These shall go away into everlasting "punishment." But I hope, that we may amicably argue the point, with those, who differ from us in opinion; without being numbered among their adversaries. P. cclv. 1. 5. No medium, &c,' Dr. Davenant, + Matt. xxv. 46. No medium, says Dr. Davenant, himself a distinguished Calvinist, and ' of those who attended the Synod of Dort, can be assigned, either on God's 'part, betwixt the decrees of predestinating some men, and not predestinating some others; or on men's part, betwixt men absolutely predestinated to the attainment of life eternal, and absolutely prætermitted, and left infallibly to a decided Calvinist, and Dr. Whitby, as decided an Anti-calvinist, are here introduced as agreeing in the same conclusion: yet, after all, some men are so inconsistent, as to believe election, and disbelieve the absolute decree of reprobation.' I have no other objection to either of these statements, except what respects the language. It has been shown, that the decree of election is absolute, and implies an express engagement of God, to exert omnipotence, in carrying it into effect; by regenerating, or new creating unto holiness, by bringing to repentance, faith, and love; by upholding, and protecting, and rendering finally victorious; and by bringing to heavenly glory, all those whom he has elected, "Whom he did foreknow, he also did predesti"nate, to be conformed to the image of his Son; that "he might be the first born among many brethren. Moreover, whom he did predestinate, them he also "called; and whom he called, them he also justified; "and whom he justified, them he also glorified."* But we find no where in Scripture so particular an account given concerning the non-elect. "God determined to "leave them unregenerate;" not to give them, what they had no right to. He would do them no wrong: but he would not exert omnipotent power, in new creating them to holiness; but determined to leave them to 'fail of the obtainment of eternal life, which we call absolute reprobation. As for example, let us suppose the number of mankind to be two millions ⚫ of men; if out of these, one million only, by the decree of election, be infal libly appointed to eternal life, and these certainly and absolutely distin'guished from others, not only as to their number, but their persons also; → who can deny, but that one million also, and those certain as to their per'sons, are as absolutely comprized under the decree of non-election or re'probation, as the others were under the decree of election or predestination? So that, says Dr. Whitby, there is no possibility of asserting one of ⚫ these decrees, without owning the other also; and so whatsoever argument holds good against an absolute decree of reprobation, must certainly de. 'stroy the opposite decree of absolute election." Rom. viii. 29, 30. See also Art. xvii, "walk in their own ways, and to be filled with their "own devices." It was a negative decree: a determination not effectually to interpose; not an absolute decree of reprobation. Granting a pardon to some out of a company of condemned malefactors, is a positive act; but leaving the rest to suffer the sentence of the law, is præterition, and nothing more; whether any previous determination had been made on the subject, or not. Both these writers, however, lose sight of this circumstance; that these two millions, (or two millions of millions if they choose,) of men, were viewed in the divine prescience, "as children of wrath," and "vessels of "wrath fitted for destruction;" and the decree was, to effectually interpose to rescue some of them from this awful condition, in which all might most justly have been left; and to leave the rest to suffer the just punishment due to their rebellions. Now if this will be just, when carried into effect at the day of judgment; why should it not be just to decree it? Whatever argument holds good, against the non-election of some, holds also good, against the election of others. But no scriptural argument holds good against either of them; when properly stated, and explained, P. cclvii. 1. 4. If God, &c.'* The expression, • If God of his own good pleasure elected certain persons exclusively to be eternally happy, by furnishing them, through his especial grace, with his own appointed means of faith in the death of Christ; it is implied, that those means are denied to the rest of the human race, who are passed over and left to their own unassisted powers. This denial or præterition is in 'fact reprobation; for both Calvinists and ourselves believe, that Man by his own natural strength and good works cannot turn to faith,' the only ' appointed mean of salvation; and that the fault and corruption of every man that is naturally engendered of Adam, deserveth God's wrath and damnation,' which he is of himself unable to avert, and consequently, in the words of the 4th Lambeth Article, Those who are not predestinated to 'salvation, shall be necessarily or inevitably damned for their sins. This 'was unquestionably the doctrine of former Calvinists, who were fully sensi |