in the New Testament, and with various
significations, which are to be explained by the particular subjects
to which they refer. But the _only_ texts which really bear on the
Calvinistic controversy, are those which may seem to represent
election as sovereign, arbitrary, and totally irrespective of the
faith and obedience of the elect; such are few indeed. Let us review
_that_ which is deemed by the advocates of Calvinism among their
most conclusive evidences. "That election," says Edwards, "is not
from a foresight of works, as depending on the condition of man's
will, is evident by 2 Tim. i. 9. 'Who hath saved us, and called us
with an holy calling, _not according to our works_, but according to
his own purpose and grace, which was given us in Christ Jesus before
the world began.'" Edwards was not more remarkable for acuteness
and subtlety as a reasoner, than for his lax and indiscriminate
citations of Scripture. He appeals to this text with such
confidence, that he deems no analysis to be necessary. The bare
citation is enough.

But a brief examination of the passage will make it clear that it
yields no support to Calvinism. The Calvinist affirms "that God, by
an absolute decree, hath elected to salvation a very small number of
men without any regard to their faith and obedience whatsoever."
That is, the decree which insures the safety of the elect is not
founded on God's foreknowledge of their holiness and of their
perseverance in the faith. To show that this doctrine is supported
by the passage under our consideration, it must be proved, that when
the Apostle says, "not according to _our works_," he means our
_Christian_ good works, our faith, our repentance, our charity, our
evangelic obedience to Christ; of this, there is not the shadow of
evidence. On the contrary, the _works_ alluded to are those, whether
good or bad, which were done in a state of heathen or Jewish
depravity, at any rate done before believers exercised faith and
repentance, and were called to the privileges of the Christian
Church. No other interpretation will hold.

St. Paul states that God "hath saved us, and called us with an holy
calling." He then proceeds to trace this happy condition to its
sources. He begins with a negation. The antecedent cause of our
salvation and calling was _not our works_; we were not treated
_according to_ our works; not after the measure, the proportion, the
merit or demerit of our works: these might have broug