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If reprobation is made the opposite of predestination, the statement is figurative, and synecdochical: wherefore, it either should not be made, because it is improper, dangerous, and liable to give offense, or it should be distinctly explained, as pious and learned men have done.

In your answer to my second proposition, you use this language: "Reprobation is used in three senses, one common and two special. In its common use, it comprehends preterition and damnation. Its second mode is special, when it is opposed to election, and signifies non-election or preterition. The third is also special, when it is used for pre-damnation. The first mode is by synecdoche, the second proper, the third metonymical, and it may also be called catachrestic." Here, you call that meaning of reprobation common, which, in your Theses, and elsewhere, you call figurative. We are not to abstain from the use of the term, for it is Scriptural, but we are to be careful that it be also used in the sense in which it is used in the Scriptures.

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