“

Now if the former part of this verse ran thus, “ Καὶ προώρισε” ἐις τὸ εἶναι σε συμμόρφους της εικόνος Toй "Yιov avrov ;”—then, perhaps, it might be more plausibly assumed that they were predestinated, in the strict sense of the expression, by an arbitrary and irrespective selection, "to be conformed to the image of his son." But the original (Greek) contains no such mode of expression, nor does it sanction such an exposition: it simply states, that those whom he foreknew, he also predestinated;" to wit, the "conformed of the image of his Son." How they come to be so conformed is not decided by the text, but is left perfectly free as free-agency itself. They" (that is, the elect,) "walk religiously in good works, and at length by God's" omniscient “ mercy, they attain to everlasting felicity."

66

"As the godly consideration of predestination, and our election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons," &c. "so for curious and carnal persons, lacking the spirit of Christ, to have continually before their eyes the sentence of God's predestination, is a most dangerous downfal, whereby the devil doth thrust them either into desperation, or into wretchedness of most unclean living, no less perilous than desperation." Now, if these "curious and carnal persons, lacking the spirit of Christ," were placed in such circumstances by

God, as to bar out every possibility of their being saved at any period of their lives, how could their contemplation of " God's predestination" be considered "a most dangerous downfal," seeing that they already prove in as bad and deplorable a condition as can possibly be imagined? This Article then seems to say, that the gates of divine benevolence are not in this life closed against even "curious and carnal persons, lacking the spirit of Christ." It seems to caution all such from dwelling on "the sentence of God's predestination," lest it should drive them into desperation; thence intimating, that they need not despair, if they prove not resolved on their own ruin. It also intimates, that when this subject has such an awful and incongruous effect, it is not God's work, but altogether that of the adversary, the devil himself, thrusting them "into desperation, or into wretchedness of most unclean living, no less perilous than desperation."

In short, this manifestly proves that the Article possesses even prima facie evidence, that it embraces no other than conditional election, especially if we include in our prospect its concluding passage.

"Furthermore, we must receive God's promises in such wise, as they be generally set forth in holy scripture," generally and not partially, or in an insulated or contracted point of view; “and

in our doings, that will of God is to be followed which we have expressly declared unto us in the word of God."

So much appears sufficient for my present purpose. Those who may prove desirous to take a review of the chief opinions entertained on this subject, may consult Bishop Burnet's work on this, as well as on the 10th, 11th, and 12th Articles of our Church.

Let us at length hasten to our Appendix No. II, that we may not exceed too far the limits of our undertaking, which is simply an attempt to prove that there is nothing in the divine nature incompatible with the free-agency of the intellectual world.

END OF PART THE SECOND.

K

APPENDIX, No. II.

A DISCUSSION is supposed to have taken place in the College of Angrogna, which once stood in a sublime Alpine amphitheatre, situated in one of the vales of Piedmont: and authentic writers represent such disquisitions as not of rare occurrence among the inhabitants of those memorable vallies. It is also on record that, after being considerably reinstated in its primitive simplicity by Claude the Diocesan of Turin, in the ninth century, their Episcopal Church long continued in that comparatively pure state; till, at length, when centuries had rolled away, the destruction of their college obliged them to have recourse to Geneva and Lausanne for theological acquirements. Hence a new era arose; and the subsequent ministers of that communion, returned from Switzerland blessed with her bounty, but unfortunately too much tinctured with her absolute predestinarian system. In order, therefore, to vindicate the more orthodox opinions of Claude's successors, the scene of the following disputation in verse, is laid previously to the