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to anger continually to my face; therefore will I measure their former work into their bosom.-Ye shall all bow down to the slaughter, because when I called, ye did not answer, Therefore

ye shall leave your name for a curse 'unto my chosen; for the Lord God shall slay thee, and call his servants by another name.”

Ezek. xviii. 20, &c. “The soul that sivneth, it shall die. The son shall not bear (eternally) the iniquity of the father, neither shall the father bear the iniquity of the son. Have I any pleasure at all that the wicked should die, saith the Lord: and not that he should return from his ways and live?

Matt. vii. 26, “ Every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man which built his house upon the sand.” Nay, he could not help it, if he were ordained thereto.

Chap. xi. 20, &c: “ Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. Woe unto thee, Chorazin, woe unto thee, Bethsaida: for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.” (What if they were not elected? And if they of Bethsaida had been elected, would they not have repented too?) 66 Therefore I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment than for you. And thou, Capernaum, which art exalted, unto heaven, shalt he brought down to hell. For if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, it shall be more tolerable for the land of Sodom in the day of judgment than for thee."

Chap. xii. Al, “ The men of Ninevah shall rise in judgment with this generation, and shall condemn it; because they repented at the preaching of Jonas, and behold a greater than Jonas is here." But what was this to the purpose, if the men of Ninevah were elected, and this generation of men were not?

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Chap. xiii. 11, 12, “It is given unto you to know the mysteries of the kingdom of heaven, but unto them it is not given. For whosoever hath (i.e. uses what he hath) to him shall be given, and he shall have more abundance. But whosoever hath not, from him shall be taken away even that he hath." Chap. xxii. 5, 8, “ They which were called were not worthy,” were shut out from the marriage of the Lamb: Why so ? Because they would not come,” verse 3. The whole twenty-fifth chapter requires, and will reward your most serious consideration. If you can reconcile unconditional reprobation with this, you may reconcile it with the 18th of Ezekiel.

John iii. 18, « This is the condemnation, that light is come into the world, and men love (or choose) darkness rather than light." Chap. v. 44, “How can ye believe,

. who receive honour one of another, and seek not the honour that cometh of God only?" Observe the reason why they could not believe: it was not in God, but in themselves. ; Acts viii. 20, &c. “ Thy money perish with thee, (and so doubtless it did.) Thou hast neither part, nor lot in this matter; for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee." So that St. Peter had no thought of any absolute reprobation, even in the case of Simon Magus.

Rom. i. 20, &c. “ They are without excuse; because when they knew God, they glorified him not as God:wherefore God also gave them up to uncleanness, who changed the truth of God into a lie,-For this cause God gave them up to vile affections ---As they did not like to retain God in their knowledge; God gave them over to à reprobate mind, to do those things which are not convenient."

2 Thes. ii. 10, &c. “ Them that perish, because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusions, to

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believe a lie : that they all might be damned who believed not the truth, but had pleasure in unrighteousness."

XX. How will you reconcile reprobation with the following scriptures, which declare God's willingness that all should be saved ?

Matt. xxii. 9, “ As many as ye shall find, bid (invite) to the marriage.”

Mark xvi. 15, “Go ye into all the world, and preach the gospel to every nation."

Luke xix. 41, &c. “ And when he came near, he beheld the city, and wept over it, saying, If (rather, that) thou hadst known, at least in this thy day, the things which belong unto thy peace!"

John v. 34,“ These things I say, that ye may be saved," viz. those who persecuted him, and sought to slay him, ver. 16; and of whom he complains, ver. 40, “ Ye will not come unto me, that ye may have life.”

Acts xvii. 24, &c. “ God, that made the world and all things therein,-giveth to all life, and breath, and all things, and hath made of one blood all nations of men, for to dwell on all the face of the earth,-That they should seek the Lord.”-Observe, this was God's end in creating all nations on all the earth.

Rom. v. 18, “ As by the offence of one, judgment came upon all men to condemnation, so by the righteousness of one, the free gift came upon all men unto justification of Jife." Chap. x, 12, “ The same Lord over all, is rich in mercy) unto all that call upon him."

I Tim. ii. 3, 4, 5 This is good and acceptable in the sight of God our Saviour, who willeth all men to be saved :'' m-Chap. iv. 10, “Who is the Saviour of all men, especially of those that believe,i.e. intentionally of all; and actually of believers. James i. 5, “ If any man lack wis.

, dom, let him ask of God, who giveth to all men liberally, and upbraideth not.” 2 Pet. iii. 9, “ The Lord is longsuffering toward us, not willing that any should perish, but

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that all should come to repentance.' 1 John iv. 14,“ We have seen and do testify, that the Father sent the Son to be the Saviour of the world.”

XXI. How will you reconcile reprobation with the fol. lowing scriptures, which declare that Christ came to save all men, that he died for all, that he atoned for all, even for those that finally perish ?

Matt. xviii. 11, “ The Son of man is come to save that which is lost," without any restriction. John i. 29, “ Be. hold the Lamb of God, which taketh away the sin of the world.” Chap. ii. 17, “ God sent his Son into the world, that the world through him might be saved." Chap. xii. 47, “I came not (now) to judge the world, but to save the world.” Rom. xiv. 15, " Destroy not him with thy meat for whom Christ died.” 1 Cor. viii. 11,

1 Cor. viii. 11, “ Through thy knowledge, shall thy weak brother perish, for whom Christ died.”

2 Cor. v. 14, &c. “ We thus judge, that if one died for all, then were all dead : and that he died for all, that those (or all) who live should live unto him which died for them," Here you see, not only that Christ died for all men, but likewise the end of his dying for them.

1 Tim. ï. 6, “ Christ Jesus, who gave himself a ransom for all.” Heb. ii. 9,“We see Jesus made lower than the angels, that he might taste death for every man."

2 Pet. ii. 1, " There shall be false teachers among you, who shall privately bring in damnable heresies, even deny. ing the Lord that bought them, and bring upon themselves swift destruction." You see, he bought, or redeemed, even those that perish, that bring upon themselves swift destruca tion.

1 John ii. 1, 2, “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins," (who are elect, according to the knowledge of God, “and not for ours only, but also for the sins of the whole world.”

You are sensible these are but a very small part of the

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scriptures which might be brought on each of these heads. But they are enough : and they require no comment: taken in their plain, easy, obvious sense, they abundantly prove, that there is not, cannot be any such thing as unconditional reprobation.

XXII. But to be a little more particular. How can you possibly reconcile reprobation with those scriptures that declare the Justice of God? To cite one for all :

Ezek. xviii. 2, &c. “What mean ye, that ye use this proverb,- The fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine;" (and however I may temporally visit the sins of the fathers upon the children, yet this visitation extends no farther) “but the soul that sinneth, it shall die,” for its own sin, and not another's. « But if a man be just, and do that which is lawful and right,-he-shall surely live, saith the Lord God. If he beget a son which is a robher,--shall he then live? He shall not live; he shall surely die. Yet say ýe, Why? doth not the son bear the iniquity of the father? Temporally he doth, as in the case of Achan, Korah, and a thousand others. (But not eternally.) “When the son hath done that which is lawful and right, he shall surely live. The soul that sinneth it shall die;" (shall die the second death.) « The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. The righteousness of the righteous shall be upon him, and he wickedness of the wicked shall be upon him. Yet ye say, The way of the Lord is not equal. Hear me now, O house of Israel, is not my way equal, (equitable, just, ?) Are not your ways unequal ? When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them ; for his iniquity that he hath done, shall he die. Again; when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is

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