"What, if God, willing

merely as fit instruments in the hand of Providence: now, their polity was overthrown, to make way for the kingdom of God, which was to include all nations; and accordingly the Gentiles were admitted to a participation of the divine favour. Such was the will of heaven; and "who art thou, O man, who repliest against God? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another to dishonour?" alluding to the visit of Jeremiah to the potter. to show his wrath, and to make his power known, hath endured with much long suffering the vessels of wrath, fitted for destruction?" what, if he chose to bear with the wickedness of the chosen people so long? "and, that he might make known the riches of his glory, on the vessels of mercy, which he hath before prepared unto glory; even us" (Christians,) "whom he hath called, not of the Jews only, but also of the Gentiles?” To the same purpose he quotes that expression of the Lord to Moses, "I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy." I will select what people I please, for the purposes of my providence; and discard them, and adopt others in their room, without giving an account of my conduct to any. Can any thing be more evident than the application of these expressions, when attention is paid to the context?

There is another phrase in this chapter, which is more liable to misconception: "Jacob I have loved, but Esau have I hated." This antipathy may be thought unworthy of God; but it is a Hebrew idiom, and means no more than, I have preferred Jacob to Esau." Our Lord says: "if any man hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life also, he cannot be my disciple." This appears not only inhuman but contradictory to the whole tenor of his doctrine. But, in truth, it is exactly parallel to that other text: "he who loveth father or mother more than me," (more than my service) "is not worthy of me," is not qualified for my service. Besides, the preference of Jacob was only for a temporal purpose, and no more inconsistent with justice than any other act of Providence, by which a younger son might inherit an estate. A similar expression, taken from the Old Testament, relates to Pharaoh. God had also employed him as an instrument. "For this purpose have I raised thee up, that I may shew my power in thee." "Therefore whom he will he hardeneth;" that is, he abandons them to their own hardness of heart; as it is explained in another passage. "Wherefore then, do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts." This is evident from the original account of the transaction: "When Pharaoh

saw, there was respite, he hardened his heart." Again: "When Pharaoh saw, that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart."'*3

St. Paul employs the same language in writing to the Ephesians: "He hath chosen us (Gentiles) in Christ, from the foundation of the world, that we should be holy," (that is, set apart and consecrated as his people) "and without blame before him in love: having predestinated us to the adoption of children, according to the good pleasure of his will:" that is, God determined from the first that the Gentiles should be introduced into the church. It may appear strange, that Paul should, on some occasions, use the first person, we and us, when writing to Gentiles: but this manner he adopts from his spirit of accommodation and conciliation. Being the Apostle of the Gentiles, who were despised and hated by the Jews, he graciously identifies himself with his correspondents.

There are many other texts forced into this controversy, and repeated on every occasion. Thus our Lord says, "Many are called, and few chosen :" many more will hear the preaching of the word, than will believe, or so profit by it as to secure their salvation. There are also say

Sam. vi. 6.-Exod. viii. 15, 32: ix. 34.-Isaiah vi. 10. . compared with Matt. xiii. 15.

ings of our Lord importing, that "a man cannot come to him, except the Father draw him." These imply only the efficacy and importance of divine influence, in disposing us to profit by the word. In the Acts it is said, "as many as were ordained to eternal life believed;" but here a different word is used in the original. It rather means, as many as were well-disposed, or fitted for eternal life, believed:-the pious and welldisposed people believed.

Those texts, which speak of "a holy calling, not according to works, but according to grace;" and of our being indebted to free grace, and not to works, signify, one while, that the interposition of Christ was an act of grace, to which the world had no title; sometimes, that the Jews were not saved by the ceremonial observance of their law; and again, that the best of men can have no claim of right to the favour of God; but are unprofitable servants, indebted to his goodness for all, that they enjoy and hope for, and depending on his gracious promises of mercy to all, who shall study to please him, by obeying the precepts of our blessed Lord; all which sentiments are undeniable, and universally admitted.

The word predestination never occurs in any part of the Bible; and predestinate, only in those passages, which I have already considered. In all these, it relates to the calling of the Gentiles. "This is the mystery, now revealed, that the

Gentiles should be fellow-heirs and partakers of the promise; that he might gather together in one, all things in Christ; in whom we also (Gentiles) have obtained an inheritance, being predestinated, that we should be to the praise of his glory." Agreeably to this, the words mystery, elect, election or predestinate, never occur in the Epistle to the Hebrews, because it was not composed for the Gentile converts.

In all these texts, predestination signifies election only; and indicates an appointment to privileges, not a sentence of degradation. Reprobation makes no part of scriptural predestination. We often read of those, whose names are written in heaven; of the book of the living, and the book of life, but never of the book of death. When "the dead shall be judged out of the things written in the books," it will be " according to their works." These are the things written in the books; not an eternal decree," without foresight of faith or good works;" but their own voluntary deeds.

Some are of opinion, that to allow any freewill or free agency in man, is inconsistent with the foreknowledge of God; ascribes to man a power of counteracting his Maker, and detracts from the glory of God. Let us advert to each of these separately.

* Ephes. i. 9.