sophy and vain deceit," the plain declarations of the unerring word of God.

To shew the contrariety of the Calvinistic views on the subjects of ELECTION, REPROBATION, THE WILL, and the GRACE OF GOD, to the Scripture, we shall prove by that authority:

I. That the Elect, or true Christians may fall away, both partially and finally.

II. That Christ died equally for the whole human race, and as it is the divine will, that the benefits of his death should be universal, none but the impenitently wicked will be finally excluded.

III. That every one to whom the Gospel is preached, has free will to refuse or accept its offered conditions.

IV. That the grace of God which is given equally to all, exerts no constraining power over the will, is not necessarily effectual to its intended purpose, but may be withstood and resisted, or accepted and improved.

In confirmation of my first position, Christ says to his disciples, Take heed lest any man deceive you, for many shall come in my name, saying I am Christ, and shall deceive many. Mark xiii, 3. From this it appears, that it was possible to seduce the elect, or true Christians into apostasy, which, at least in the first ages of Christianity

was a sin unto death. (see Heb. x. 26.) We are again told at verse 13 "He that endureth to the end shall be saved,"* which must equally imply the truth of the converse. Now though aware that many refer the chapter from which these passages are taken, to the destruction of Jerusalem, which may be probably intended as the primary signification-yet it cannot be limited to this event, see verses 24, 27, which can only be understood in their full sense, of the day of judgment; yet even if this and the parallel passages be limited to the destruction of Jerusalem, we find the apostasy of many of these early Christians, clearly foretold at Mark xxiv. 12, 13, "And through the abounding of iniquity the LOVE of many shall wax cold-but he that endureth to the end shall be saved." From this passage it appears that the LOVE (not the feigned love or hypocrisy) of many of the early Christians grew cold, but that a continuance in this love secured salvation. Is there not the same danger now, lest many in times of trial and persecution should like these make shipwreck of faith and of a good conscience. Again, Jesus said to those Jews (John viii. 31) that BELIEVED† *This was also addressed to the disciples.

Let the reader bear in mind that according to Calvinism, belief or faith is the gift of God, imparted only to the elect, and infallibly securing their salvation.

on him, If ye continue in my word then are ye my disciples indeed. Here it is said to believers not that they are already saved, (Phil. iii. 13) but that a CONTINUANCE in the faith, constitutes their only title to, or reason to hope for salvation. This is utterly subversive of the Calvinistic scheme, of an election to eternal life, unconditional, irrespective of any foreseen good works. Paul and Barnabas also both persuaded and exhorted the disciples to continue in the faith, and in the grace of God; (Acts xiii. 43. xiv. 22) this certainly implied a possibility that they might not do this; and apostasy was as we have before observed, at least in the early ages of Christianity, unpardonable. And in his Epistle to the Romans, (chap. ii. 7) the Apostle of the Gentiles also proposes a "patient CONTINUANCE in well doing," as the condition of eternal life.

We would pause here for a moment to illus. trate the fallacy of most of the arguments (founded on a misconception of many passages of Scripture, adduced to prove the final perseverance of the saints, by the following comparison; suppose a King proclaims on a census of his subjects, that all possessed of a certain amount of property, are entitled to certain honors and immunitiesand afterwards on another census issues the same

proclamation-would a man, entitled to these immunities &c., under the first, if in the mean time through profligacy or neglect, he had lost his estates, be still entitled to them; we suppose

not.

Now the promise made to the RIGHTEOUS that they shall never perish, may be regarded as the first census-they are when this promise is made to them in a state of acceptance with God, if at the day of judgment (the second census,) they be found without these requisite qualifications, having in the mean time, through neglect or bad conduct lost them, will their former possession of them avail or be a sufficient plea? No more; we presume, in one case than the other.

The spiritual warfare is compared to a race, Know ye not that they which run in a race, run all but one obtaineth the prize—so run that ye may obtain. (1 Cor. ix. 24.) Here the issue of our Christian conflict, is spoken of as depending upon the continuance of our own exertions. We, if we would obtain the prize of our high calling in Christ, must use the same unceasing exertions to the end, as the competitors of old did. Does this imply, is it at all reconcileable to the notion, that when once sincerely engaged in the Christian combat, we can never slacken, "grow weary

in well doing," look back and become unfit for the kingdom of heaven? Had any engaged in these agonistic games, imagined that his zealous exertions, at the commencement, ensured a successful result, and depending upon this fancy, relaxed his diligence (for what need is there of exertion, he might justly say, if it can have no influence on the event,) would he have obtained the prize? No! Neither will the Christian, for the Apostle says so run that

ye may obtain." But a race implies the failure of many even ardently persevering unto the end; there is the difference. The Apostle ran not as uncertainly : ALL engaging in the Christian stadium, will receive the incorruptible crown of victory, if "THEY HOLD FAST the confidence and the rejoicing of the hope firm unto the end,"-"if they run with PATIENCE the race that is set before them.*

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 castaway. (1 Cor. ix. 27) If the Apostlet used continual vigilance

*St. John also in the Revelations, to animate the Christian champion, frequently sets before him the glorious rewards of VICTORY. chapter ii. 11-17-26. iii 5-12-21, XV 2. xxi 7.

+ St Paul was elect (of course according to Calvinism, to eternal life) as appears from Acts ix 15, "He is a chosen [or elect] vessel unto me."