The following observations on the prevailing opinions of Election and Reprobation, appear to have been chiefly occasioned by the perusal of an anonymous publication, entitled "Charis, or Reflections," &c. to which it is apprehended J. F. intended to write a reply, but it was by no means completed. However it is hoped that the consideration of the following notes may be profitable to those who may be under temptation respecting these points.

There may be some allowance for assuming as a foundation or ground-work, cerain truths which are universally or generally acknowledged, by those to whom any work is addressed. For instance, with those who profess themselves Christians, a name which of necessity implies a belief in the fundamental principles of Christianity, it would seem impertinent and unnecessary to set out by proving the divinity, birth, miracles, resurrection, and ascension of our blessed Lord and Saviour Jesus Christ: since no person can justly be called a Christian who does not believe therein. If, however, the work be addressed to those who had never heard of his name, or to such as having heard thereof, are still living in unbelief, it would seem proper and necessary first to prove to them, by such evidences as they are already acquainted with, or at least are willing to acknow

ledge, that the ground-work and structure of the Christian Religion is true; for otherwise, how can they be expected to set any value upon the particular doctrines that may be attempted to be deduced therefrom.

Now it appears to me, that the author, or authors, of the anonymous work, entitled "Charis, or Reflections, chiefly upon the office of the Holy Spirit in the salvation of men," has, from the very outset, assumed as the grounds of the work, a doctrine which is by no means universally allowed amongst Christians. On the contrary, I believe I may say, it is avowed by the far greater number, as opposed to the testimony of the Scriptures, and to the tenor of the Gospel; as "highly injurious to God himself; to Jesus Christ our Mediator and Redeemer; and to the power, virtue, nobility, and excellency of his blessed Gospel; and, lastly, unto all mankind. (Barcl. Pr. 5 & 6. Sect. 1.) 1 mean the doctrine of eternal, unconditional election and reprobation; which, although not clearly laid down immediately at the outset of the tract, is afterwards more fully avowed, than I have before seen it, in any work of late years: for even those who hold that doctrine, do not seem very willing to avow it; which may account for the author's unwillingness to let his name appear:

When I consider my own want of qualification, and my unfitness for such a task, I should be much better pleased that some person more qualified should undertake to bring into a narrow compass, some of the most obvious and striking arguments and texts of Scripture, which appear to disprove this doctrine, and to show its repugnance to the express declarations of the Almighty, through his prophets, to those of our blessed Lord himself, when personally on earth; and also to the very nature and spirit of the Gospel.

We find, from the Sacred Records, that Adam was originally created and placed in Paradise, in a state of innocence, enjoying an intimate connexion and communion with the Almighty; that when the woman had listened to the voice of the tempter, and broken the command, he also was weak enough to comply with her solicitation, and to eat of the forbidden fruit. But how quickly did conviction follow transgression! When they heard the voice of the Lord God walking in the garden, they were afraid, and attempted to hide themselves from the presence of the Lord. How simple, but how forcible was the call of the Almighty to Adam!" Where art thou?" it was unnecessary to enter into argument in order to convince him

that he had done wrong. He avowed his consciousness of guilt, when he said: "I heard thy voice in the garden, and was afraid."

Thus we see that the first parent of the hu man species, had a certain principle placed in‹ his breast, which condemned him for the evil of which he had been guilty; and we find, that in the curse which the Almighty pronounced on this occasion, that he distinctly declared it to be on account of Adam's transgression: "Be-cause thou hast hearkened to the voice of thy wife, and hust eaten of the tree of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake."

Now is it at all compatible with any idea that' we can form of justice or of mercy, to suppose that, by a previous decree, the Almighty had placed Adam under an impossibility of fulfilling his command; that he was driven from Paradise, and condemned, with his posterity, to all the evils of mortality, pain, and disease, merely for fulfilling the secret, unkown will and decree of his Creator. It cannot even be said that he ought to have fulfilled the command not to eat, unless we allow that there was a possibility of his doing so; for the Almighty would never command impossibilities.

OBSERVATIONS on the anonymous Publication entitled "CHARIS," &c.

Page 1. "Redemption is proclaimed as accomplished by a Saviour,"

Where is it so proclaimed? Salvation is offered through a Mediator, through Him "who died for us and rose again," but not without terms annexed; the terms are, Repentance, Faith, and obedience. If our redemption be previously effected; why are we to "work out our salvation with fear and trembling "" What occasion for working? What ground for fear?

Page 2. "The heirs of salvation."-I do not find this phrase made use of in Scripture, except in HEB. 1st chap. 14th ver. and instead of being limited and defined, "the heirs," as excluding all others, I find it is left quite open and indefinite "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation ?"

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Page 54. "Whoever considers the history of Abel, Noah," &c. " a crowd of examples from Scripture evidently intended to prove," &c. This is an assertion which appears to me quite unfounded; for "Whatsoever things were writ