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In these and other Scriptures, those things, which are generally called conditions required of us, are expressly promised, as the gift and work of God, and engaged for in the covenant itself. Now, if this may be interpreted, that the covenant implies conditions; the same rule of interpretation will make the language of Calvinists, on the everlasting covenant, to imply conditions also, and exactly in the same sense: for we do not hold, that God will save any by the decree of election, in whose heart hé does not, by his sanctifying Spirit, write his holy law and renew his holy image; or any, (except infants,) who are not brought to repent, to believe in Christ, and to love God and man. In one view, these form a part of salvation, the gifts of special grace: in another view they are our bounden duty, which through grace we endeavour to perform.-It would throw much light on the subject, if his Lordship would quote, from some modern Calvinists, any passage in which absolute decrees are considered as saying, It is irreversibly determined by the arbitrary will of God, that you shall, or shall not, be 'saved, without any respect to your conduct.' When this is done, I will cordially join in reprobating the doctrine. The divine prescience beholds us all as sinners, justly deserving condemnation: and the decree to leave any to themselves, and their own wicked inclinations, to fill up the measure of their crimes, cannot be, without respect to their conduct; nor (if indeed it be, as no doubt it is, just and wise,) can it be arbitrary. The decree which "chooses "some to salvation, through sanctification of the

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Spirit, and belief of the truth," is indeed not made for our foreseen works; for none could be foreseen but evil works, except as "the fruits of the Spirit,’ given to us, according to this decree: our renewal to holiness and fruitfulness in good works, is one grand object of the decree; it is effectually provided for in the covenant; and only by giving diligence, and abounding, in them, can we "make our calling and "election sure." How then can this be, without < any respect to our conduct ?'

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P. ccxxvii. 1. 6. The LORD, &c.' This text is, upon the whole, properly explained by his Lordship. A Calvinist, who was eager to establish his principles, might shew, even on that interpretation, that it greatly favours his system: but we have abundance of more decisive evidence to adduce, and may therefore let this pass, without further notice.

P. ccxxvii. 1. 25. God, "willing to shew his wrath, "and to make his power known, endured with "much long-suffering the vessels of wrath fitted for "destruction." This text thus introduced, without exposition or remark, is, with the context, considered by the Calvinists, as of peculiar importance in the argument. The apostle mentions "the vessels "of wrath fitted for destruction;" and "the vessels "of mercy, whom he had afore prepared unto glory." The former are fitted for destruction, in themselves, as born in sin and children of wrath,' without any further preparation; the latter God hath afore "prepared unto glory." These also were "children

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"of wrath even as others:" but "God, who is rich "in mercy, of his great love wherewith he loved

mercy,

them, even when dead in sin, hath made them alive together with Christ: by grace are they "saved." They too were "vessels of wrath fitted "for destruction;" and had not God of his rich "raised them from the death of sin to the "life of righteousness, and by a new creation, pre'pared them for glory;" they must still have remained vessels of wrath fitted for destruction." And how were they thus "afore prepared?" May we not answer, by regeneration; and "sanctifi"cation of the Spirit unto obedience, and sprinkling "of the blood of Jesus Christ?" And why were they prepared rather than others?" God hath "mercy, on whom he will have mercy." "He "worketh all things according to the counsel of his "own will." "He giveth not account of any of his "matters." Whatever others may think, we intreat that a humble christian, may be permitted to give the whole glory of his conversion to the free unmerited mercy and grace of God, who has made him to differ as much from his former self, as from the world around him, "which lieth in wickedness." Permit him to say, "Among whom I also had my "coversation in times past;" no better by nature, 'no better in practice. How then is it that I now ' repent, hate sin, long for holiness, count all but 'lost for the excellency of the knowledge of Christ; 'feel constrained by love to live to his glory, and to

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1 Job xxxiii. 13. Eph. i. 11.

' devote myself to his service, in "doing good to all men, but especially to the household of faith?" Permit such an one to say: "Not to me, but to

thy name be the glory," of converting " a vessel "of wrath, fitted for destruction," into a "vessel of "mercy, prepared afore unto glory." This will certainly be the language of the redeemed in heaven; why should they not be allowed to use it, without censure, while here on earth? Others, (we would say,) if they can deliberately do it, may ascribe to themselves any favourable difference (real or supposed,) between them, and their fellow-sinners: but permit us, to give God all the glory, of making us to differ from the vilest of our fallen race. I know, that here, I am on strong ground: I know that thousands, who tremble at the divine decrees, or reason against them, (in great measure, because, they dare not approach near enough to give the subject a fair investigation ;) feel unable, in defiance of their system, to join against the Calvinists, in what has now been stated. The history of their own lives, and their acquaintance with their own hearts, compel them to make this conclusion in their own case, though they argue against it, in respect of others, or as a general subject. They feel, they could not be properly humble and thankful, without thinking of themselves in this manner, and speaking in this language. On their bended knees, in their most religious hours, they praise and bless God, for his rich mercy, and special grace, in the language of Calvinists, and with the very feelings of the most humble and spiritual among them. This might lead

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to the adoption of our sentiments; except that they contemplate their dear relatives and friends, and indeed their fellow-creatures at large, in connexion with this subject, and with an inadequate recollection of the infinite wisdom, justice, and mercy of God; till their hearts, being filled with anguish at the reflection, they turn away from it with horror; and, because, though they are conscious, in their own case, that, while they ascribe all the glory to God and his special grace, they are more and more stimulated to live to his glory; they cannot be convinced, that this is the general tendency of the doctrine, rightly understood; and its invariable effect when truly believed. Indeed this humble, thankful ascription of all the glory to God, is the grand excellence of our principles; and, as to the rest, I should be little disposed to dispute on the subject, were not many ready, to make another and a contrary use of anti-calvinistick doctrines.

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P. ccxxviii. 1. 14.

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There are, &c.'1 I suppose,

There are many passages in the gospels similar to this,

' and we are not to understand by them, that the events took

place merely for the purpose that the sayings of the antient prophets might be fulfilled; or that God, by hardening the ' hearts, and blinding the understanding of the Jews, made it 'impossible for them to believe. God foresaw that a very large • proportion of the Jews would reject the gospel; and he was * pleased to foretell this among other events relative to the advent and ministry of Christ. It was designed that the fulfilment of these various predictions should form a part of the evidence of 'the divine authority of the gospel. What the prophets had cfl predicted, was certain to coine to pass; but this certainty by ' no means caused the events to be the decrees of God. They

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John xii. 37-40.

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