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connection, að† persons separated; from thuiswonidobywa change of state andoofs characterstonbiebɗchangeisitəhqə hoved them to manifest[:jbyɔzəcorresponding spiritagek deportments Tustonendabfither nithe God's electd that is, of those inkorhadtbelieved throughigrice: Titus ii. 1. Accordingly, the term is. i used to express this excellence of the Christian chonactengihualTby theflent: sintersodohn Menns an excellønt nister (kolahn 18)st and Paul sends hiasglutosipa toufus gaixoe chosen in the Lords that is an versellent föhristian-i Bom, syiliJaq Ampatiqn, this view. of the suhjebtaté show you the importande nf being guided, in the inter pretations of feripturels by the sense of¿eveny particulaq passaga, vayd met brimero und „ble the last quoted passage the referenestisbiquely to something in the character of Rufus, by which he was distinguishedhesion among disciples. I need not tell you, that, Lofas from, meaning that such is always,the importï of 'The term, in question, Aibutes my object is to show the een nexions in which the Scriptures introduce the purposes of Gods I wish to distinguish those passagest which do not directly introduce them, from such as, die herause -the subject [cannot otherwise be properly illustrated; - and, besides, ¿¿trisf great importaƑŒ¿wejś{ qpqgy passage of Scripture its probed application

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Lt When the Scriptures peak of salvation, in gongeer tion with the choice and fore appointment of Goda they often refer to the general play of redemption; as plan according to which mer are saved,natqucous¤Ã¥guag of merit Af birth, or external privileges, as the unber lieving Jews imagined, but of free favour. The Jews unhappily, considered the blessings of Messiah's kingdom as exclusively theirs, in tue of their dessent from Abraham, their privileges, under the Mosaic law, and the observance of its rites. They allowed indeed,

that Gentiles might obtain some of the blessings of his kingdom, but only by becoming members of the Jewish

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commonwealth, and the observance of their law. In opposition of thesednotions, the apostles in many pasdagest of thegri iwritingsjoveschot latile plan of salvation was fixed before division of then into Jews and Gentiles took plágyjoyda éveai befére mankind'éxisted, Eph. iii. 8299 Petui. lynibrooA I...

7 Tlm design of suel passages is not to introduce discussions woift the secrets councils heaven and perploxing questions respecting individuats! But to teach, in apposition to those wlis confined the blessings of the kingdouiufdedtoches effjoyed the priviléges, and walked in the observantées, of the Mosafe Paw, that the plán idney hịch salvation, and all heavenly blessings, worupo imparted, was fixed before that law was es sablished und entirely indépeiident ofît phat-is, it was fired to be of pure favour and not by the works of any law! whatever Aetser. 1, 14lii

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The reasoning employed on this subject applies to every lawy uld establishes (the doctrine of free justification through fidien in Christ; in opposition to justifiehtion by kop, whether in whole or in part. Though the Apostle makes a particular reference to the Jewish clantis, réti his argument embraces the whole controvergy between Gol and man, on the subject of acceptance, because kuunded on the nature of things, and therefore apples equally well to every principle of a false religion, and every perversion of the true.The question,quel, Is not confined to the Jewish law, though the displites about that law gave occasion to the nidre fult afscussion of the subject of acceptance with God! Tim pit to tud bsmiy

The spirit of such passages of the epistles of Paul as Rom. iv. 9-16, and Gal. iii. 8, 9, 17, 18, which treat of the way of acceptance, is that of many of those which speak of the Divine purposes. In the former of these he shows that Abraham was justified before his

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eircumcision, and, of course, not by it, and that the priority of the covenant which includes the Gentiles to the giving of the law of Moses, proves that the blessing freely promised is onet, phtained by obedience to that lavo but by faith in the promise. The argument in the law, latten passage is similar and like the former, it esta blishessa-general principle, ving that redemption is Bu‡ th be obtained by obedience to any law, whatsoever, as well as hot by obedience to the Mosaic lay in partigular but by free grace through faith This general principle is most decidedly established in those passages where we are tatights that the plan of redemption was fixed to be of pure glase. not only before the promulgation of the law of Moses, but before the earliest of the ages, or dispensations, yeal øyen before the foundation of the worldvi Andüm. DecoTitos i, 3, Eph. i amb Cali, 25-27 to besh emoz ton basalt arw $1,88 or Thebdesign, then of such parts of Scripture, is to ténch us, that the most ungodly max by Divine grace obtain the blessings of salvation since the whole d Bode pendsh not pa human merit, or upon any thing which naturally distinguishes one man from another, but on the free and the sovereig!!, pleasure of heaveny The door of mercy is thus set open, and those who to human wieware the most unlikely to be subjects of the kingdom of Christ, are as welcome to him as are others The blessings of redemption are not the birthright of sany, but are bestowed without the smallest regard to the limitations dictated by the pride and the bigotry of zmeno Hence the reasoning used in the 9th chapter of the epistle to the Romans, to show that as the tem--pdral inheritaned, which was a figure of the heavenly, didnot go by birth but asJehoval pleased, so the ospirituál blessings of the kingdom of Christ were not to betjented as conting by birth but by choice, that is, Pal▲ silt to evol be

free favour, and of course to Jews and Gentiles without differente. Romy 5,926, 9d to yiriq 2re of importance to remember, that the temporal inheritance could not be given but to one only so that, Ishat gut Ishmael Could not and3ift Jacob grovit, Esau Could Hot. Dalil one could be the head ofalist Webple to whom the Messiah was doome; sbattké spiritual inheritance may be enjoyed by bouneless aut

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uæésére, chien, Vas fit the cusé vťo types in gener tal there are points of difference adweltras of ydstud blance.9ll, without exception; the spiritual blessi, ing is preached and all mittenbylonthieving she Guspieleratie contemnationsofqhe adbe Reving Jews isaared to badh lestito bf their own guilt, rejecting Him wheth God hack laidonts the sole Foundation of acceptance with Heavent en ixhb 33% It was this, and not some deed of exclusion, which was the case of their thin fornottelare gelded Tvho dise turfotonotelargelded 9a6 Rotxelade themsedeThegaljeet of the apostle in this and in thételéventhechapter) idtolesdsBHSK What he teacher in chipmillpread toandakude, Panel That¡§älvation io of five grade, and that this grace is prðelafied in Wajoiminatelfi té all möm of (whatévèr® dlass or tharacterÃo 1odo not near merelyahat - these passages are in Karmony;lifows Ipeed dot tell you that there is no fidonsistenef between any baé parolof 1-Seritare una notkerTM Ispahat nefother he make the inciple that dalvation dolle frait of, pare Igradeth BeauaponiTMcertaind special i beasoitings of the torawgs and by trainbər"ægiment he infers from this -principle that the blessings of the kingdom of heaven ure bestowed By God according to the sovereign pleasure of his goodness. The object is at once to refute the particular notions of the Jews and to establish the general truth that in every case salvation is the gift of the self-moved love of the Almighty. In a word, it is

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to establish the principle taught the Israelites by Muses, when he told them, that the guilt of the Canaanites was the cause of their dripulības land the sovereignd favour of God the reason whip the seed of Abrahamushoirdənherit the landwzDbabykom,28 fi as thigo somereignty, however, there is2ieking Redèaprice for the resAME reasons in the Divines mind barsevery eng which is taken, but many tasted they are hot revealed/into us, so that we must efethemb the will of God? -The Scripture abetrine döftelkeriondthényis butzanother name of the ductviasofifiberces diotenches that all'are direbusly dondemned, that monen have the smallest Ching upon God; and that the Divine gifts are the fruit of underived favour and of God's wit filee choice. Pifs introduced, therefore, for the purpose of teaching Christians cherish humility and gratitude, by impressing hens with the ephvletion, that to the Divine mercy did free bountyuthey are indebted, hot only for the gift of the Redeemer but also for thist geacious influence of the Holy Spirit which inclined their depraved her to embrace the Gospeldtin Thess i. 2 height Corvey add his latter consideration show's why he was that other apostles, when they directly introduced the subject, did it almuistexclusively in their addresses to believers, instead of dwelling on it their general preachingsmit9mo?

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Another reason for representing this planeas thus fixed, to that he is taleulated to donfirmɗbwefaith in the accomplishment of the divilè promises, and up to promote our comfort and obedience Luke 1559470. Rom. 43 if the Sacred writers had said, This is no upstait plan which did dres preaching to you it is not the result of momentary/capride Gospel proclaim's an old and as trimutable phopose; doubt not then its' accomplishments but be animated by the sure and certain hope, that all shall be fulfilled.”

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