the end; that ye be not slothful, but followers of them who through faith and patience inherit the promises," ver. 10-12. Having intimated the necessity there is for the continued exercise of faith and patience in order to inherit the promises, he shews how reasonable it is so to do, seeing that God has shewn himself to be faithful to his promises, (ver. 13—18.) and has laid a firm foundation for the support of the Christian's hope; "which hope," says he, "we have as an anchor, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec." ver. 19, 20. From this point he digresses, in order to draw a contrast between Melchisedec and Jesus Christ, which contrast introduces one between Jesus Christ and the Jewish high priest, (chap. vii. 1–28. viii. 1—6) and this again gives the apostle an opportunity (viii. 6.) of contrasting the Mosaic and Christian covenants, the discussion of which runs on to chap. x. 18. Here again, the apostle, according to his usual method, practically applies the discussion on the abovementioned topics, and says, "Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with

pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised,) and let us consider one another, to provoke unto love and good works: not forsaking the assembling of yourselves together, as the manner of some is, but exhorting one another: and so much the more as ye see the day approaching. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins," &c. He then adds, "For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God," ver. 30, 31. After thus warning his brethren, he reminds them of their past fidelity under severe afflictions, (ver. 32-34) and exhorts them not to "cast away their confidence, which hath great recompense of reward,” ver. 35. For their encouragement, he assures them, that "he that shall come, will come, and will not tarry," ver. 37. He then, in the language of prophecy, shews who shall be saved, when the deliverer shall make his appearance,

"Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.' ver. 38. But lest he should make any of his brethren disconsolate without cause, he adds, "But we, [who have hitherto given proof of our stability, by enduring a great fight of afflictions," and manifesting in our respective capacities a growing attachment to the cause of God,] are not of them who draw back unto

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perdition, but of them that believe to the saving of the soul," ver. 39.

It now lies with the reader to decide, whether or not the connexion in which the two passages under consideration are found, and the scope of the apostle's reasoning, warrant him to think, that the apostle is speaking of the possible case of those who had once been, or of those who had never been, true disciples of Jesus Christ.

8th, The following passages are referred to by our author, for the purpose of proving, that the reprobate are, for their former sins, further blinded in their mind, and hardened in their heart, given up to strong delusions, vile affections, and a reprobate sense."

Exod. xiv. 4. And I will harden Pharaoh's heart, that he shall follow after them."-We have already seen, that the hardening of Pharaoh's heart was a divine operation quite distinct from what our author means by it. So far was Pharaoh's heart from being hardened, or his will rendered obstinate, on account of his former sins, that, in the case under consideration, it was done, by the sovereign will of God, for the purpose of shewing forth the divine power in utterly destroying the Egyptian army in the Red Sea. And the apostle Paul assures us, that when such hardening takes place, it is for the accomplishment of the divine purposes-" whom he will, he hardeneth.”

John xii. 40. "He hath blinded their eyes, and hardened their heart," &c.-We have shewn, in the former examination of this passage, that the blinding

and hardening here mentioned were the effects of the voluntary operations of their own minds. The prophet, indeed, is represented as the instrument used in effecting these ends. "Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy," &c. Is. vi. 9, 10. This blinding and hardening do not seem to be a punishment for their former sins, but to be sins for which they were to be afterward punished: see ver. 14.

Rom. xi. 7, 8. "What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded."--That is, the rest had wilfully blinded their own eyes, according to the declaration of prophecy-"God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear," ver. 8. The apostle, however, sufficiently clears up the matter-"Have they stumbled that they should fall? God forbid," ver. 11. The reader should also remember that the above-quoted prophecies are uniformly restricted to the case of the unbelieving Jews, and not extended, as our author's statement implies they should be, to the case of unbelievers in general.

Rom. i. 24, 28. "Wherefore God also gave them up to uncleanness." Was this done "for their former sins?" No; but "because that, when they knew God, they glorified him not as God, &c. ver. 21-23. 2 Thess. ii. 11.

"And for this cause God shall send them strong delusion, that they should believe

a lie."-For what cause? it may be asked. For their former sins? No; but because "they received not the love of the truth, that they might be saved," ver. 10.

Is. lxvi. 4. "I also will choose their delusions, and will bring their fears upon them."-Were these things to be done for their former sins? No; but, saith the Lord, "because when I called, none did answer; when I spake, they did not hear," &c.

9th, In proving that part of the article which says that "certain men were fore-ordained to condemnation," our author refers us to the fourth verse of Jude's epistle: "For there are certain men crept in unawares, who were before of old ordained to this condemnation; ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ." On turning to Peter's second epistle, we find notice taken of the same persons, whose character also is there described, and their punishment foretold. "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not," chap. ii. 1-3.