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Further; it is contrary to the express declaration of the word, Rom. xi. 5, 6; where we are exprefly taught, that the divine choice proceeds upon grace, in oppofition to every notion of worthinefs or defert whatever. We have not the liberty here, even of halving the matter, or adding the leaft grain of the one to the other, for even this cannot be done without destroying both. To fay therefore, that the divine choice is of grace, and yet to maintain that it has refpect to works, under any form or notion that they can be conceived of, is to affert, in Paul's estimation, the most glaring contradiction that can poffibly be thought of. We can compare it to nothing more fitly than an attempt to prove that darkness is the caufe of light.

Moreover; it has been faid that election is founded upon a foreknowledge of our love. But the carnal mind is enmity against God; it is not fubject to the law of God, neither indeed can be; fo that naturally we have no love to God in us : nor can we have any love to God's true character, until the fovereign, preventing grace of God turn us from darkness to light; for till then, we are totally ignorant of the divine beauty. Paul fets the matter in its true light, Eph. ii. 4, 5, But God, who is rich in mercy, for HIS GREAT LOVE wherewith He loved us, &c. And another Scripture faith, Herein is love; NOT THAT WE LOVED GOD, but that HE LOVED US; and we love Him, BECAUSE HE FIRST loved us. So that it would feem, if credit is to be given to God's word, that the notion of forefeen love in us being the caufe or medium of God's love to us, is a mere human fabrication, and without the fhadow of foundation in the Scriptures.

Laftly,

Laftly, Others, who admit the eternal purpose and deny either foreseen works or forefeen love to be the cause of it, nevertheless maintain, that it was formed upon the foreknowledge of our faith or believing. But the full force of this notion is invalidated by this fingle confideration, that faith comes as much of God's good pleasure and fovereign favor, as the eternal purpose itfelf. Divine faith is what no man naturally poffeffes; for we are all in unbelief. Faith is of the operation of God; the verfe which declares falvation to be of grace, fhews that faith is not of ourselves, it is the gift of God. And the perfon who receives this precious favor, can no more account for its being given to him, in the behalf of Chrift, to believe in his name; than he can tell whence the wind cometh, or whither it goeth. For however firmly a perfon may have believed what he imagined was the Gofpel of Chrift; when he truly knows, through divine teaching, what the. Gospel is, he will plainly difcover that the Lord was found of him who fought not after him.

From this brief view of the eternal purpose of grace, it appears that divine fovereignty, wifdom, juftice, and goodness, are united in the bleffed decree of HIM whofe counfel fball ftand, and who will do all his pleasure and though many have been more concerned about the creature's liberty, left it fhould be infringed, than Jehovah's fovereignty, left it fhould be limited; yet divine wifdom fo directs the accomplishment of his purpose, that his chofen people are made willing in the day of his power; while all who eventually perifh, do fo with the utmost freedom of will; they choose what their delight centres. in; they love darkness rather than light.

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To conclude; fovereignty is effential to DEITY. Sovereignty, directed by unerring wifdom, is the rule of ALL Jehovah's proceedings. The original cause of falvation, is the self-moved purpose of divine grace; and the only cause of any finner's damnation, is his own voluntary wickednefs, and unprovoked rebellion against God.

PREDICTIONS RESPECTING CHRIST,

FULFILLED.

THE hiftory of our Lord, as related by the evangelifts, certainly fhews that the writers either well knew, or were well inftructed, how to defcribe a moft extraordinary perfon. Amongst all the characters which other hiftories have handed down to us as great and good, where is the one from whom the New Testament writers have borrowed? where is the one from whom Jefus does not ftand completely diftinguished? And how far out of the conception even of the wifer and better part of men, was the perfon to whom the prophecies pointed, we learn from the perverted, but univerfally received, fenfe which the Jews put upon thofe writings. Among various circumftances characteriftic of THE CHRIST, furnished alike by the prediction and the narrative; his birth, death, refurrection, and afcenfion, are fo altogether wonderful, grand, and peculiar, as to deferve particular notice.

The miraculous birth of Jefus is related in the Gospel hiftory, inafmuch as he is there defcribed to have been born of a pure virgin. And this strange

ftrange event was, by the prophet Ifaiah, feveral hundred years before, as plainly foretold, as it was afterwards declared to have happened by Matthew, who alfo refers to the prophet's words as receiving their fulfilment in the Son of Mary, Behold a virgin fhall conceive and bear a fon.

His death, and the concomitant circumstances, are spoken of in numberless paffages of the Old Teftament. Ifaiah declared that he fhould pour out his foul unto death; thus directing us to the offering which Jesus was to make, and informing us that it fhould be voluntary on his part. That it should be effected by violent means, was fpecified by Zechariah, who hath represented God as delivering him up, in these words, Awake, O fword, against my shepherd, against the man that is my fellow, faith the LORD of Hofts. Daniel alfo declared that the Meffiah fhould be cut off, but not for himself and the prophetic defcription by David is ftill more particular, extending even to the piercing his hands and feet. In many Scriptures, the things which accompanied and aggravated his laft fufferings, are told with accurate precifion fuch as the price paid to Judas for betraying him, and the purpofe to which it was applied; that he hid not his face from Shame and spitting, but gave his back to the fmiters, and his cheeks to them that plucked off the hair; the expreffions and geftures, whereby he was infulted when on the crofs; the parting his garments, and cafting lots upon his vefture; the giving him gall for meat, and vinegar to drink. All thefe are included in the account of his laft fufferings, given by the Evangelifts, and are alfo written in the pfalms and in the prophets concerning him.

In as clear terms alfo was his refurrection from the dead, (that great fact, which the Evangelifts relate,

relate, and which the twelve fo boldly teftified to the nations) mentioned by the Pfalmift; who in the perfon of Chrift, fpoke unto the Father, in full affurance of that glorious event, faying, Thou wilt not leave my foul in hell, neither wilt thou fuffer thine holy one to fee corruption.

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Laftly, David hath alfo foretold his afcenfion to the right hand of God, where in after ages the apostles teftified that he had fat down. He addreffed Chrift in these words, Thou haft afcended up on high. Again he faith, The LORD faid unto my Lord, fit thou on my right hand and when in the language of joy and triumph, he shouted Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of Glory hall come in: of whom fpake he, but of Chrift, who is indeed the King of glory, and the LORD ftrong and mighty; had for a while left the celestial manfions, and emptied himself of the glory which he had with the Father before the world was; is now returning to his throne, having Spoiled principalities and powers, and led captivity captive; and as he enters heaven's wide-unfolded portals, is thus welcomed by all the Hofts of God, and hailed as the LORD mighty in battle; even the LORD of Hofts, and the King of glory.

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The above topics might be much enlarged upon, and would give ample room for useful reflections and the more we compare the predictions in the Old Teftament with their fulfilment in the New, and feriously think upon these things; the more we shall be perfuaded, that the teftim mony of Jefus is the Spirit of prophecy.

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