which ever has been, or can be raised. Every such objection is groundless, and may be shown to be so.

If I had ability to answer, I have not time, at present, to name the various objections against the doctrine under consideration. But it may be of use, perhaps, to take some notice of two or three of the principal, and briefly to show their invalidity.

It is objected against the doctrine of reprobation, that it represents God as having made a part of mankind "on purpose for damnation ;" which is contrary to the infinite benevolence of his nature, and to the express declaration of his word, that "He is good to all." This objection, though specious, and often urged with great confidence, is unsound, as it entirely misrepresents the doctrine against which it is made. The doctrine of reprobation, rightly viewed, does not imply, that damnation is the end, or ultimate object, for which some of the human race were made. The ultimate object for which God has made men, and all creatures and things, is, his own glory ; "The Lord hath made all things for himself; yea, even the wicked for the day of evil." God designs that all creatures and things shall advance his glory, in various ways, according to their natures and characters; and that the wicked shall ac"reserved complish this most desirable of all ends, by being unto the day of evil," and by being fitted, through their own voluntary sinful courses, for that destruction "to which they were appointed." It is not true, therefore, that God has made any of mankind "on purpose" for either salvation or damnation. He has made all men for his glory; and will dispose of them all, in the best possible way, to answer that ultimate and chief end of all his works.

Again, it is often objected to the doctrine of reprobation, that it represents the non-elect as deprived of their free, moral agency, and of the benefit of a state of probation. It is said, that if any of mankind are reprobated, they must, of necessity, go in the way to destruction; and as their destiny was determined from eternity, they never can be in a state of probation, but must perish, do what they will. This objection, if it had any weight, would be as valid against the doctrine of divine foreknowledge, and the doctrine of election, as against the doctrine of reprobation. If God foreknew, from eternity, that some of mankind would be lost; then it was absolutely certain that they would be lost. And if it was certain when

they came into the world, that they would leave it unprepared for heaven; then the objector might say, that they have no moral freedom, since they must do as it was certain they would; and that they have no season of probation, since their destiny was made certain before they were born. And so, if it be true, that God chose certain individuals of the human race to salvation, "from the beginning;" then the objector might say, the elect have no free, moral agency in the matter of their salvation; they must be saved, do what they will; and they are not really in a state of probation.

But this objection has no force against either of the doctrines mentioned. Free, moral agency, consists in the voluntary exercises of a rational being, possessed of moral discernment. Where such exercises exist, whether previously certain or contingent, whether foreseen or not, whether caused or uncaused, there is a free, moral agency. So long as men choose and refuse, and act voluntarily in view of motives-as they always do, in fulfilling the divine purposes-they are free, moral agents, and accountable for their actions; and of course, are in a state of probation, as their future state is to be according to their present conduct. There is nothing in the doctrine of reprobation, as the objector seems to imagine, which compels some of mankind, against their wills and endeavors, to walk in the broad way to destruction; but the doctrine implies, that the reprobate, in fulfilling the divine purpose and acting under a divine influence, harden their own hearts, go on freely and perversely in sin, and fit themselves for destruction.

I have time to mention but one objection more; and it is one more frequently made, perhaps, than any other it is, that the doctrine represents God as a respecter of persons. This objection is near akin to the first named, and may be answered much in the same way. As God has made none of mankind on purpose to damn them, so He has "appointed none to wrath," because He had less value for their happiness, than for that of those whom He chose to salvation." While He valued the happiness of every man according to its worth, He valued his own glory and blessedness more than all things else; and therefore determined to form and dispose of every man and every creature, as should be most for his own felicity and glory, without the least partiality or respect of persons.

3. If Judas was a reprobate, then there is no inconsistency between the doctrine of reprobation and any other doctrine,

or any precept or declaration of the gospel. That the gospel is consistent with itself throughout, is as evident as its divine inspiration. Each truth harmonizes with every other truth contained in the gospel.

The doctrine of reprobation is consistent with the fulness and universality of the atonement. The atonement of Christ did not consist in paying a debt for sinners, or in taking away their guilt, or in suffering the punishment which they deserved; but it consisted in so magnifying the divine law and declaring the righteousness of God, that He can be just to Himself and his kingdom, while He pardons the penitent. This must be done, in order to the consistent pardon of one sinner; and when done, it opened the way equally for the pardon of all. If, therefore, all men were saved, the atonement would not be exhausted; and if but one were saved, none of the atonement would be lost.

The doctrine of reprobation is consistent with God's unwillingness that any should perish. His unwillinguess that any should perish, implies that He takes no pleasure in the eternal death of any one, and that He desires the happiness of every one, in itself considered; but it does not imply, that He views it to be best, all things considered, or that He has purposed to save all mankind. And hence it follows, that this doctrine is consistent with the offers, invitations, entreaties and warnings, addressed to men in the gospel: for these only imply that God sincerely and greatly desires, and not that He has purposed the repentance and salvation of those to whom they are addressed.

4. If Judas was a reprobate, and it is consequently true that God has "appointed some to wrath," as well as "predestinated others to life;" we may hence infer that reprobation is a profitable doctrine to preach. It is a part of scripture; and "all scripture is profitable." It belongs to the "counsel of God," and therefore ought to be "declared." It is one of "those things which are revealed," and therefore "belongs unto us and to our children." This doctrine is very profitable to preach, as it exhibits the divine character in a true light, draws the line of distinction between the friends and the enemies of God, connects and harmonizes the doctrines and precepts of the gospel, leads saints to "work out their salvation with fear and trembling," and tends to awaken and convince sinners, by showing them their real situation, as free, volunte

ry, guilty transgressors, in the "hand of God as the clay is in the hand of the potter."

5. It may be inferred from this subject, that those preachers who reject the doctrine of reprobation, necessarily mutilate and pervert all the other essential doctrines of the gospel This doctrine is not only true, but is inseparably interwoven with all the rest. Those who drop this doctrine from their system, mutilate the doctrine of divine decrees, by representing the eternal purposes of God as not extending to the free actions of men. They pervert the doctrine of election, by representing the choice of some to salvation, as conditional, and grounded on their foreseen repentance, instead of the sovereign goodness of God. They pervert the doctrine of regeneration, by representing this moral change as taking place by the influence of motives or moral suasion alone, without the special influence or agency of the Holy Spirit upon the heart. To add no more; those who discard the doctrine of reprobation, pervert the doctrine of true benevolence, holiness, or love, by representing the penitent, as well as the impenitent, saints as well as sinners, as making their own happiness their supreme and ultimate object of pursuit.

6. Was Judas a reprobate? Then some things on which many people are fond of building their hopes, afford no substantial evidence that they are not reprobates. That they have lived an outwardly moral life, that they have made a public profession of religion, that they have been esteemed good men by the best christians, that they have been apparently devout and zealous, and have even successfully preached the gospel, afford no certain evidence that they are not "painted hypocrites," whom Christ will at last disown. Judas belonged to the visible family of the Saviour; appeared as well as the other disciples, for a long time; and, for aught we are told to the contrary, preached with as much fervor and success, as either of the twelve. And yet, Judas was "the son of perdition," and when he died, "went to his own place."

7. If Judas was a reprobate, and the doctrine of reprobation is consequently true; we may hence infer, that a knowledge and belief of this doctrine will afford not the least excuse or comfort to those who are finally lost. Judas understood and believed this, together with the other doctrines of the gospel which he was taught and preached; but this furnished him with no excuse for his hypocrisy and treachery, and gave him no

comfort, when his "iniquity had found him out." He was pressed with an intolerable load of guilt, remorse, and shame; And and to get rid of it, he laid violent hands upon himself. thus it will be with all finally impenitent sinners. Though they may here, in "the blindness of their hearts," have rejected the doctrine of reprobation, or from wrong views of it, taken occasion to quiet their consciences in sin; yet hereafter they will see that the doctrine is true, and perfectly consistent with their free agency and accountability, and affords them no cloak for one of their sins. This will make them self-condemned and speechless, while God "shows his wrath and makes his power known upon them, as vessels of wrath fitted to destruction."

8. The same means, and the best means, used in the best manner, may fail of fitting sinners for heaven, and only fit them for hell. The best means of instruction and salvation were certainly enjoyed in the family of Christ, where his graBut cious words were heard, and his mighty works seen. while these means proved savingly beneficial to eleven of the disciples, they wrought no good effect upon Judas, but served only to increase his love of the world, and hatred to Christ. And thus it was with most of the Jews who heard Christ's sermons and saw his miracles. And from that day to this, the preaching of the gospel and other means of grace, have fitted more for destruction, than they have prepared unto glory. The words of Paul are applicable to every true minister of the gospel: "We are unto God a sweet savor of Christ, in them that are saved, and in them that perish; to the one we are a savor of death unto death, and to the other a savor of life unto life."

Now, in view of this subject, let saints adore "the goodness and severity of God"-his sovereign goodness towards the vessels of mercy, and his righteous severity towards the vessels of wrath. And let them feel as Christ felt, when he re"I thank thee, O Father, Lord of joiced in spirit, and said, heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Father, for so it seemed good in thy sight."

Even so,

And let sinners be reconciled to God. He has never done

them any injustice, and never will.

There is no reason why

their carnal minds should be enmity against Him.

They are

under as much obligation,. as saints and angels, to approve of God's character and will, and to rejoice that He reigns. They