in time, but that he, in time, sets apart for himself those who are already godly. At the second verse, the psalmist is saying to his enemies, “ How long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing ?" He then addresses them in the words before us—" But know that the LORD hath set apart him that is godly for himself.” On this persuasion he builds his hopes for future protection—“ The LORD will hear when I call unto him," ver. 3.

3rd, Rev. iii. 5, xiii. 8. xvii. 8. See above.

IX. “And thus distinguished them from the rest of mankind, who were left in their corruption, and the misery thereby deserved.”

1st, 1 Cor. iv.7. “ For who maketh thee to differ ?" The apostle having, in the preceding chapters, enlarged on the evil of schism, and on the nature of the ministerial office, continues thus; “And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another," ver. 6. Having thus shewn, that there was no room for vaunting on their part, in reference to the spiritual qualifications which he and Apollos enjoyed, he proceeds to shew, that there was no room for vaunting in reference to the spiritual qualifications which they themselves enjoyed; for the difference that was manifest among them, as it regards the extraordinary gifts and operations of the Spirit, (chap. xii. 4-10.) did

not originate in themselves, but was effected by the sovereign will of God, xii. 11. “ For who maketh thee to differ,” (or excel,) that there should be any occasion of being puffed up; for “what hast thou that thou didst not receive ? Now if thou didst receive, why dost thou glory, as if thou didst not receive,” ver. 7. He goes on ironically to reprove the boastful spirit of some of the gifted members of the church, saying, “Now yè are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you," ver. 8. He next shews how seemingly destitute and forlorn was the condition of himself and Apollos, ver. 9-13. In order to blunt the poignancy of these remarks, he adds, “I write not these things to shame you, but as my beloved sons I warn you. For though (such is the number of your members who excel in gifts, that it may be said] ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel. Wherefore, I beseech you, be ye followers of me,” [in humility and lowliness of mind, for thus it becomes children to imitate their father.]

2nd, 1 Cor. i. 26-28. Rom. ix. 13. Eph. i. 4, 5, 6. See above.

X. “And in the same wise and unchangeable counsel, fixed the mediation of Christ, effectual calling to him, spiritual union with him, and an interest in and partaking of him and his righteousness and fulness, together with faith and holiness, as means of their eternal salvation.”

As the passages annexed to this head either have already been explained, or present a meaning so obvious as to require no explanation, it will be deemed unnecessary to do more than transcribe the references. These are as follow :-John iii. 16, 17. x. 26-29. xvii. 4, 6. Eph. i. 4. Col. i. 19. 2 Tim. i. 9. 1 Thes. v. 9. 1 Pet. ii. 19, 20. Rom. viii. 1–4,28—30. Is. xlv. 24, 25. Acts xiii. 48. 2 Thes. ii. 13. 1 Pet. i. 2. Heb. xi. 6. xii. 14. John iii. 3, 5.





It will, in the first place, be proper to state the different views which have been either held, or supposed to be held, concerning reprobation.1st, Reprobation is said to consist in a sovereign decree of God, which consigns to everlasting destruction certain persons of mankind, and appoints their sins as means to secure the accomplishment of that end. 2nd, Reprobation is said to consist in a sovereign decree of God, which consigns to everlasting destruction certain persons of mankind, on account of sin voluntarily committed by them. 3rd, Reprobation is said to consist in a judicial decree of God, which consigns to everlasting destruction all those who refuse to accept the salvation of the gospel.

It will appear, on inspection, that the view held by our author coincides with the second above stated.


He says, “ Reprobation is an act of God, in which he, the absolutely independent, and infinitely sovereign, wise, powerful, righteous, and holy Jehovah, whose thoughts, judgments, and ways are unsearchable, intending to manifest the glory of his high sovereignty, almighty power, unsearchable wisdom, unbounded patience, and revenging justice, did, from all eternity, in his immutable purpose, according to his own mere good pleasure, pass by, and determine to leave certain persons of mankind, greater in number, but in themselves no worse than others, in the state of sin and misery, into which they would fall; not to know them with any distinguished regard, -not to love them with any particular good will,-not to pity them in order to their eternal salvation; did not choose, predestinate, set apart, or ordain them to eternal life; did not write their names in his book of life, or mark them out for his sheep, people, and subjects, and objects, and vessels of mercy, and in consequence hereof, determined to withhold from them the undeserved favours and reconciliation through Christ, and of effectual calling, justification, adoption, faith, and holiness, but not all external favours of common providence, or of gospel revelations and common influences, and gifts of the Holy Ghost, and determined, that they, being of their own accord rendered miserable, by their sin, original and actual, against law or gospel,—and become despisers of his benefits, should in a wise, holy, and sovereign manner, answerably to their freedom of will, and their

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