should actually do so-that if he violates civil or religious duties, he is left without excuse-is culpable-is amenable to laws, human and divine. And in the ordinary transactions of life, a man may do this or omit that, according to his own will. Thus, as relates to practical purposes, the doctrine is not sustained: it is held as a solemn truth, at once believed and disbelieved. And the welfare of civil society depends on this practical dereliction of the principle in question. For if this principle were brought into operation, without any of the checks which religious feeling and the good sense of mankind have given-it would completely paralyze every laudible and virtuous effort, both public and private. The secret will and unchangeable decree, which cannot be resisted or changed, would be supposed to do all for us. We need to cultivate neither our fields nor our minds-neither resist temptation, nor admonish the wicked, nor encourage the humble christian. The eternal fiat will clothe our fields without our toil-light and knowledge will spring up without the discipline of schools and the painfulness of research-the wicked will pursue the undeviating tenor of his way: and the elect will neither be comforted by our sympathy, nor discouraged by our forgetfulness. We ourselves shall not be the better for treading the path of self-denial, nor the worse for giving the loosened rein to our perverse inclinations. These are the natural tendencies of the principle in question. And every precept, human and divine-every measure tending to the public good, every act of social duty, and every religious exercise in the human mind, are in direct opposition to this principle, and its simple operation in human affairs.

But much labor has been devoted to the doctrine, to reconcile it to Scripture and to reason,

The principal support which has been drawn from the Scriptures, has been from the Epistle to the Romans, and a few other passages. But this is by taking detached portions of Scripture, and giving them a construction: for the Scriptures no where assert that a fixed, unalterable decree, determines beforehand the salvation of all that are saved, and the destruction of all that are lost. Those who contend that the Scriptures are the primary rule of faith and practice, are certainly bound to support their faith and practice, by plain and clear declarations of Scripture, and not by forced construction: and especially as this construction would militate against the whole scope of Scripture testimony.

We know that detached sentences may be taken from any writing we please, and, by the help of constructions, be made to convey an idea, altogether different from that intended by the writer. If we would understand his sentiments, we must take into view his whole design, and not reject the explanations which he gives of his own language.

In a

To those who rest their hopes of salvation on fore-ordination, it may not be improper to remark, that if their opinions on these subjects are unfounded, the pride of opinion will be a poor compensation for the consequences of the fatal error. concern so important as the salvation of the soul, it is certainly unwise to be governed by prejudice, or the bias of education, or previous opinion. Multitudes adhere to opinions once adopted, with a pertinacity that seems to suggest the belief, that to maintain the opinion, is the great and important object in view, without once considering that it may be erroneous, and if erroneous, its effects may be of the most melancholy consequences to themselves and others. If it is a point of true wisdom to examine, with care, our titles to earthly inheri

tances, how much more important is it to be anxious, and deeply inquiring in regard to an inheritance of eternal duration!

The apostle Peter, speaking of the Epistles of Paul, says: "In which are some things hard be to understood, which they that are unlearned, [in that wisdom which is from above,] and unstable, wrest, as they do also the other Scriptures, unto their own destruction." 2 Pet. 3. 15, 16. This is an important caution, which ought to be borne in mind, whenever we resort to constructions of the writings of that eminent apostle. He wrote much in the mystery of divine things. But as we believe his writings, or rather, that the doctrines of the gospel, do all harmonize, we should have some regard to the grand scope of the whole: seeking also for divine wisdom, which alone can unfold them to the human understanding.

The apostle Paul very frequently mentioned the terms election, election of Grace, &c. but some have given to these terms a construction, which it does not appear the apostle ever gave them. It does not appear that he ever rejected obedience from the work of salvation. We have not sufficient evidence, that he either believed or preached unconditional election and reprobation. Indeed the doctrine does not appear to have been professed in the primitive church. On the contrary, it was several centuries before it was distinctly brought into view.

op

A leading feature of the heathen philosophy, was the doctrine of fate, or eternal necessity; which erated on all things, not excepting the supreme Deity himself. As this doctrine had long prevailed among both the Greeks and Romans, and as it was among those very people that it first became de nominated a christian principle, it is easy to discov

er the school from which it emanated. It still bears the strong marks of its original character, as it was handed down from one heathen philosopher to another, till finally, in the 5th century, it was taken up as an argument against Pelagius, who be lieved that Grace was given in proportion to our merits.* Much pains have been taken, much zeal and talent displayed, to soften its original features: but still it is not materially changed. The eternal necessity bears the same strong, inexorable character, that it did in the darkest ages of the world.

On the introduction of the Gospel Dispensation, an important change was to take place, in the visible church, as well as in the affusions of spiritual blessings. The institutions which had been given to the Jews, were to cease, and in the coming in of the Gentiles, the former distinctions were to be removed. In order to prepare both Jews and Gentiles for this important change, the apostle brought into view the divine prerogative, and the designs of the Almighty, in making these distinctions. When we consider the strong prejudices of the Jews, and the ideas which had prevailed among the Gentiles, to the time at which the apostle wrote, we shall see the necessity of the labors which he used, to break down the middle wall of partition. And this is the way in which the

"We may safely call this doctrine a novelty, seeing the first four hundred years after Christ, there is no mention made of it: for as it is contrary to the Scriptures' testimony, and to the tenor of the gospel; so all the aneient writers, teachers, and doctors of the church, passed it over with a profound silence. The first foundations of it were laid in the latter writings of Augustin, who, in his heat against Pelagius, let fall some expressions, which some have unhappily gleaned up, to the establishing of this error: thereby contradicting the truth, and sufficiently gainsaying many others, and many more and frequent expressions of the same Augustin. Afterwards was this doctrine fomented by Dominicus, a friar, and the monks of his order: and lastly unhappily taken up by John Calvin, (otherwise a man in divers respects to be commended,) to the great staining of his reputation, and defamation both of the protestant and christian religion." [BARC. APOL. P. 111.]

Epistles to the Romans, Ephesians, &c. were understood at the time. The Gentiles were encouraged and emboldened, to flock as doves to their windows, and the believing Jews, received them as fellow heirs of the same precious promises.

1

I say, this appears to have been the understanding of the passages alluded to, at the time-because such was the effect and the doctrine of election and reprobation, as now held, did not become obvious till several hundred years afterwards.

The Jews had been a peculiar people; because, to them had been committed the "Oracles of God," and many favors, designed not only for their benefit, but for the benefit of the whole human race. And now the time for the general diffusion of these benefits had arrived. At the same time, these favors, or this election, (for they were chosen,) did not secure salvation, to the individuals of the Jewish nation-far from it. Many, very many of them, lay under a heavy load of condemnation: and finally even the nation, as a body, was rejected. Nor did these peculiar favors to the Jews, even during the continuance of that dispensation, exclude the Gentile world, from the saving Love of God. The apostle bore testimony, that "the works of the Law were written in their hearts;" that there were "glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: for there is no respect of persons with God." Rom. 2. 15, 10, 11. The apostle has not left the subject without a sufficient guard against misconstruction. In the Epistle to the Romans, and in the part of it in which he treats of election, (chap. 11,) he thus clearly asserts, that it is not unconditional: "Thou wilt say then, the branches were broken off, that I might be graffed in." But this idea he corrects, by telling them, "Because of un