to enter into that rest, lest any man fall after the same example of unbelief:”—Heb. iv. 11. And at length, when the elect Jewish nation had filled up the cup of their iniquity by crucifying the Lord's anointed, and refusing the Gospel of his grace, they were cut off from their national privileges, and scattered throughout the world as a proverb and a by-word.

Now the election of the Jews was clearly to national privileges, and Idid not include their individual and everlasting salvation; and was suspended on condition of obedience to God.

Within the Jewish nation, no doubt God had always a pious seed, who served and glorified him, and formed an illustrious number of that holy character, whom God had predestinated to eternal life.

The case of Jeremiah is clearly one of official election. God called and qualified him for the prophetical work. "Then the word of the Lord came unto me, saying, Before I formed thee in the belly, I knew thee; and, before thou camest forth out of the womb, I sanctified thee, and I ordained thee a prophet unto the nations."-Jer. i. 4, 5. Now, that God foresaw the piety of Jeremiah, none can dispute; and that he had a sovereign right to elect him to the prophetical office, who will deny? but the case itself says nothing either for or against the doctrine of eternal, unconditional election to salvation.

The case of the apostle Paul is precisely of the same kind. Thus, Ananias was inspired to tell him, "The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. For thou shalt be his witness unto all men of what thou hast seen and heard:"-Acts xxii. 14, 15: and Paul, in describing to Agrippa his conversion, represents Jesus as saying to him, "Rise, and stand upon thy feet; for I have appeared unto thee

for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee:"Acts xxvi. 16, 17: and he concludes by saying, that "he was not disobedient to the heavenly vision." Paul was therefore miraculously arrested, and deputed by the direct authority of Christ to fulfil the apostolic office. His personal salvation the apostle clearly connects with faith in the Lord Jesus, and with perseveringly maintaining the spiritual conflict. Hence he says, "I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection; lest that, by any means, when I have preached to others, I myself should be a cast-away." 1 Cor. ix. 26, 27. Here the apostle evidently did not undersand his election to be an unconditional one to eternal life, but considered his own salvation connected with fidelity and perseverance in the Christian

course.

From these instances we may turn to several passages where the doctrine of eternal, unconditional salvation, is supposed to be laid down.

In the teachings of the Redeemer we find several passages supposed to favor this doctrine. On one occasion he says, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, he may give it you."-John xv. 16. Barnes, in his admirable "Notes," says, It refers here, doubtless, to his choosing or electing of them to be apostles. And, even if the passage might be applied to their personal salvation, it is manifestly conditional; for, in the preceding verses, he speaks of their fruitfulness depending on their abiding

in him; (verse 4) and of the withered branch not abiding in him being cast into the fire and burned.-(verse 6.) Those who think that eternal, unconditional election, is here taught, must reconcile it with a parallel passage, "Have not I chosen you twelve, and one of you is a devil?"-John vi. 70.

Another passage often repeated is that in Matt. xxii. 14, "For many are called, but few are chosen." But as this is the application of the parable of the man expelled for not having on the wedding garment, is it not designed to teach us, that we must have the required spiritual costume to enjoy the privilege of those who shall sit down at the marriage banquet of the Lamb? It proves nothing whatever as to the predestinating acts of Deity, and is most grossly distorted when thus applied.

The addresses of Jesus were of the most universal kind, every where exhibiting God's love to the world, and expressing his gracious readiness to receive all who should come unto him in the way he had appointed.

Some persons have drawn an inference in favor of unconditional election from an incident referred to by the evangelist, where, in speaking of Christ's journeys of mercy, it is said, "He must needs go through Samaria."-John iv. 4. But the reason of this is obvious, and involves no mystical truth, either as to the doctrine of election, or any other subject; but simply because Samaria was directly between Judea and Galilee, and he must either have gone that way or attained the end of his journey by a very lengthened and circuitous route. A glance at the map of Palestine is all that is requisite to rescue this passage from any supposed connection with the doctrine of eternal predestination.

Acts xiii. 48, it is written, "As many as were ordained to eternal life believed." This has ever been considered one of the bulwarks of

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unconditional election; and I do not wonder that the ordinary reader should so interpret it. As rendered in our translation, I confess it presents a formidable difficulty to our views of this subject. Barnes, a professed Calvinist however, relieves us on this point. He says, in his notes on this passage, "It does not properly refer to an eternal decree, or directly to the doctrine of election, though that may be inferred from it; but it refers to their being THEN IN FACT disposed to embrace eternal life." We have given his words in capitals and italics, as he has printed them in his own commentary. It is confessed by nearly all critics, that the word should have been " disposed," instead of "ordained;" that those Gentiles, who heard the word with gladness, and were disposed to receive the offer of eternal life, believed. Let the reader compare this verse, thus rendered, with verse 46, and this must commend itself as being the meaning of the sacred writer. The editor of the Baptist edition of the "American Comprehensive Commentary," says, in a note on this text, "It would seem, that we must look elsewhere for the doctrine of absolute election."

Again we read, that the Lord spake to Paul, and said, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city."-Acts xviii. 9, 10.-those whom God foresaw would receive the Gospel, and thus by faith become the members of his spiritual family; and this fully harmonizes with the doctrine, that God hath elected all believers, of every age and country, to everlasting life.

The epistle to the Romans has been generally considered the chief armory by those who defend unconditional, personal election, and therefore to the scope and design of this epistle, great and careful attention should be paid. This epistle seems

to contain five grand divisions First, the great doctrine of justification by faith, as applicable to all, whether Jews or Gentiles. In this department the apostle dwells on the riches of the Divine grace, and the meritorious efficacy of the sacrifice of the Lord Jesus Christ. This therefore occupies the first five chapters of the epistle. Secondly, the holiness of heart and righteousness of life which the grace of God will produce in all believing, justified persons: and this is argued and illustrated in the sixth and seventh chapters. Thirdly, the distinguished privileges to which such are called in the Gospel, including their adoption and heirship to eternal glory: beautifully exhibited in the eighth chapter. Fourthly, the Fourthly, the ground on which God had cast off the Jewish nation, and had admitted the Gentiles to the glorious immunities of the heavenly dispensation. The sovereign right of God is illustrated in the ninth chapter. The eligibility of the Jews to be cosharers with the Gentiles, and the freeness of divine grace to all who should call upon the name of the Lord Jesus, in the tenth chapter. The true position both of Jews and Gentiles, and the manifest conditional election of both, in the eleventh chapter. Fifthly, the epistle concludes with sundry practical exhortations and admonitions, with directions on the subject of Christian forbearance and charity, and the apostle's salutations to various distinguished disciples of Christ.

even isolated from the rest, which is not capable of being consistently explained, so as to teach the election of character rather than unconditional, personal election. The cases referred to in the ninth of Romans, we have already discussed; but let us attempt a simple paraphrase or exposition of several texts in the eighth and ninth chapters.

"For whom he did foreknow," as repenting of their sins, and believing the message of salvation, "he also did predestinate," or fore-appoint, "to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did" thus "predestinate, them he also called," invited, by the proclamation of the Gospel, according to his glorious purpose; "and whom he called, them he also justified; and whom he justified, them he also glorified," (Romans viii. 29, 30,)-rendered the subjects of the glorious immunities and privileges of the heavenly dispensation. The term, glorified, used by the apostle is in the past tense, and evidently refers to the glory which believers have in their union to Christ, and heirship with him of the fulness of the blessings of the Divine favor; and not to the glory which is reserved in heaven for all saints. Hence, the apostle says, "But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord."2 Cor. iii. 18.

The right of God to elect some and reject others, and that unconditionally, has been boldly argued from what the apostle says," Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?"-Rom ix. 21. He is here evidently referring to a passage in the prophecy of Jeremiah, where it is said, "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 mine hand, O house of Israel." -Jer. xviii. 6. But, so far from this teaching any such doctrine, hear what the Lord says by the mouth of the same prophet,-"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 whom 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." -(verses 7-10.) We marvel that any person, who has read these connective verses of the prophet, should ever quote the language of the apostle as favorable to the doctrine of unconditional election, when the very opposite sentiment is evidently taught.

According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will."-Eph. i. 4, 5. The

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first twelve verses refer to the apostles, as will be seen by reading the thirteenth verse; but, supposing the Ephesian saints were intended, a few questions will tend to the removal of every difficulty as to its Calvinian signification. Who were chosen of God the Father? The saints at Ephesus, the faithful in Christ Jesus. (verse 1.) They are said also to be "chosen in him," that is, in Christ, in connection with their vital union to him by saving faith. What was the end of their election? That they should be " holy, and without blame before him in love", &c.-(verse 4.) Now, the very spirit and letter of this passage favors the conditional election of a certain description of character which is here fully and clearly described by the apostle.

Let this principle of interpretation be applied to 1 Thes. i. 4, 1 Peter i. 2, and it will be seen, that the election of the word of God is invariably the election of described character, and not the unconditional election of persons to eternal salvation.

We purpose in our next to exhibit those passages where the universal love of God towards all men, and their possible salvation, is unequivocally affirmed.

HEBREW HISTORY.

AFTER this time there appears to have been a lengthened period of order and quiet in the land. Tola, of Issachar; and Jair, of Gilead, judged the people, -the former twenty-three, and the latter twenty-two years. But as their successors fell into idolatry, they were delivered into the hands of the Ammonites and Philistines. The Ammonites in the east of Reuben, pressed upon them severely, and overrun their land even unto Judah and Ephraim. The people, conscious from whence their deliverance must come, cried unto God, who told them, by his servants, to go to the idol-gods they had served, for help.

(No. VII. concluded.) They were moreover reminded of former rebellions and deliverances, and of their ingratitude. They then humbled themselves greatly before the Lord, confessed their sins, and like true penitents, put away their polluted idols from them, and at length God interposed in their behalf. Jephthah, a Gileadite, a sort of freebooter, a very valiant man, was the instrument employed for their liberation. God's instruments are ever adapted to the work assigned them.

By a rash vow, which indicates the daring and unsubdued spirit of the man, his daughter, an only child, was devoted to perpetual virginity, or, as the Jews