"2 “with him.” “The Lord bringeth the counsel of the heathen "to nought; he maketh the devices of the people to be of none "effect. The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations." "There be many "devices in the heart of man nevertheless the counsel of the "Lord that shall stand." "I know that whatsoever God doeth "it shall be for ever; nothing can be put to it, nor any thing "taken from it." "A remnant shall return. The consumption "decreed shall overflow with righteousness. For the Lord God "of hosts shall make a consumption, even determined in the "midst of all the land.". "The Lord of Hosts hath sworn, 66 66 997 saying, Surely, as I have thought so shall it come to pass; and as I have purposed so shall it stand." "For the Lord of hosts "hath purposed, who shall disannul it? and his hand is stretched "out, who shall turn it back?" "Hast thou not heard long ago how I have done it; and of ancient times how I have "formed it? Now have I brought it to pass, that thou shouldst "be to lay waste ruinous cities into desolate heaps; therefore "their inhabitants were of small power.' "Declaring the "end from the beginning, and from ancient times the things "that are not yet done, saying, My counsel shall stand, and "I will do all my pleasure." "I have spoken it; I will bring it to pass; I have purposed it; I will also do it." "Who is he that saith, and it cometh to pass, and the Lord "commandeth it not? Out of the mouth of the Most High pro"ceedeth not evil and good?"" "Thus saith the Lord God: "It shall also come to pass, that at the same time shall things "come into thy mind, and thou shalt think an evil thought; and shall say, &c." "Art thou he of whom I spake in old time to my servants the prophets of Israel, that I would bring thee against them?" 10 "He doeth what he will in the armies of "heaven and among the inhabitants of the earth, and none can stay his hand, or say unto him, What doest thou?" "the end of the war desolations are determined." "And that "determined shall be poured upon the desolate." "He shall prosper till the indignation shall be accomplished: for that that " is determined shall be done." "1 This is a part of the history of Job. xxiii. 14, 15. Ps. xxxiii. 10, 11. Eph. i. 11. 3 Prov. xix. 21. 4 Ec. iii. 14. 5 Is. x. 22, 23. Rom. ix. 27, 28. 6 Is. xiv. 24-27. 7 Is. xxxvii. 26, 27. 8 Is. xlvi. 10, 11. 9 Lam. iii. 37, 38. 66 66 66 10 Ez. xxxviii. 10, 17. "Unto 11 Dan. iv. 35. ix. 26. 27. xi. 36. the doctrines now called Calvinistic, in respect to the dec" and purposes of God in general; of which we should by no meg. lose sight in our inquiries on this subject. G Concerning personal gratuitous election to eternal life, edu satisfactory documents may be expected. The ages precede the fulness of time for the appearance of the promised Messin exhibited divine truths principally under types and shadowpie and the election of Abraham, and of his descendents in him, s be outwardly" the elect and chosen people of God," was E shadow of "our election in Christ, from the foundation of the world," to be truly and spiritually his people, his worshippers his children: "a chosen generation, a royal priesthood, a holy "nation, a peculiar people." Yet the very circumstance of one people being chosen, not for their righteousness, but because of their natural relation to chosen Abraham, to the enjoyment of very valuable religious advantages, which were withheld from other nations, not more undeserving than they, is not only an outward shadow of our election in Christ, and for his sake, as his seed by regeneration, not for our works, to spiritual and eternal blessings; but it is an instance and example of the divine sovereignty, in conferring undeserved benefits on some and not on others, according to the "good pleasure of his will;" in a manner which many declaim against, as " respecting persons." --In attempting, however, to prove that the history of the tenets now called Calvinistic ought to begin with the very first revelation which God made to fallen man, even as to personal gratuitous election to eternal life; I hope to adduce a few intimations, which (especially with the divinely inspired comments on them in the New Testament,) may be thought worthy of peculiar notice in this argument.--The election of Israel, as a nation, in Abraham, it is allowed, was only to outward advantages: but was not the choice of Abraham, "the father of the faithful," personal, gratuitous, and to eternal life? That it was personal, cannot be doubted. "Look unto Abraham your father, and "unto Sarah that bare you; for I called him alone, and blessed "and increased him." It is also evident that it was gratuitous: "Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nahor; " and they served other Gods: and I took your father Abraham, 66 1 Is. li. 1, 2. This example is also a striking illustration of effectual kag. Is it even said of Abraham, that he first began to call God? Is not the principium, the beginning, always ased unto God?-And that Abraham's election was to eternal the whole scriptures declare. The same things might be wn personally concerning Isaac and Jacob; whose faith, i piety, and salvation, as the chosen of God, are fully attestin scripture;' while all that can be said concerning Ishmael 1 Esau is, that their final rejection is not explicitly and distly revealed; and we are not allowed to decide any thing on ch subjects beyond express revelation. But a profound silence observed respecting them, except such terms as these, "profane Esau," "Esau have I hated." "The son of the bond woman shall not be heir with the son of the free woman: so then, brethren, we are not children of the bond woman but of the free."-" Yet have I left me seven thousand in Israel: all the knees which have not bowed unto Baal, and every mouth ' which hath not kissed him." Does this passage, with the apostle's comment on it, give no intimation of a gratuitous personal election to eternal life, made within the national gratuitous election to many external advantages?" Blessed is the man "whom thou choosest and causest to approach unto thee, that "he may dwell in thy courts."5 "Remember me, O Lord, "with the favour that thou bearest unto thy people! oh visit "me with thy salvation! that I may see the good of thy chosen, "that I may rejoice in the gladness of thy nation, that I may "glory with thine inheritance!" Does this most fervent prayer relate to nothing more than the outward advantages of Israel, as a nation; of which, it is highly probable, the Psalmist was at the time in full possession?" The holy seed shall be the sub"stance of it." "I will bring a seed out of Jacob, and out of "Judah an inheritor of my holy mountains; and mine elect 66 'shall inherit it." "Ye shall leave my name for a curse unto "my chosen for the Lord GoD shall slay you, and call his the doctrines now called Calvinistic, in respect to the decre.”1 and purposes of God in general; of which we should by no meang. lose sight in our inquiries on this subject. 1. G Concerning personal gratuitous election to eternal life, ed satisfactory documents may be expected. The ages precede the the fulness of time for the appearance of the promised Messia exhibited divine truths principally under types and shadows pi and the election of Abraham, and of his descendents in him, te be outwardly "the elect and chosen people of God," was a shadow of " our election in Christ, from the foundation of the "world," to be truly and spiritually his people, his worshippers, his children: " a chosen generation, a royal priesthood, a holy "nation, a peculiar people." Yet the very circumstance of one people being chosen, not for their righteousness, but because of their natural relation to chosen Abraham, to the enjoyment of very valuable religious advantages, which were withheld from other nations, not more undeserving than they, is not only an outward shadow of our election in Christ, and for his sake, as his seed by regeneration, not for our works, to spiritual and eternal blessings; but it is an instance and example of the divine sovereignty, in conferring undeserved benefits on some and not on others, according to the "good pleasure of his will;" in a manner which many declaim against, as "respecting persons." -In attempting, however, to prove that the history of the tenets now called Calvinistic ought to begin with the very first revelation which God made to fallen man, even as to personal gratuitous election to eternal life; I hope to adduce a few intimations, which (especially with the divinely inspired comments on them in the New Testament,) may be thought worthy of peculiar notice in this argument.--The election of Israel, as a nation, in Abraham, it is allowed, was only to outward advantages: but was not the choice of Abraham, "the father of the faithful," personal, gratuitous, and to eternal life? That it was personal, cannot be doubted. "Look unto Abraham your father, and "unto Sarah that bare you; for I called him alone, and blessed "and increased him." It is also evident that it was gratuitous: "Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nahor; "and they served other Gods: and I took your father Abraham, 66 1 Is. li. 1, 2. *c."1 ling. This example is also a striking illustration of effectual Is it even said of Abraham, that he first began to call ɔn God? Is not the principium, the beginning, always asied unto God?-And that Abraham's election was to eternal the whole scriptures declare.2-The same things might be sewn personally concerning Isaac and Jacob; whose faith, md piety. and salvation, as the chosen of God, are fully attested in scripture; while all that can be said concerning Ishmael and Esau is, that their final rejection is not explicitly and directly revealed; and we are not allowed to decide any thing on such subjects beyond express revelation. But a profound silence is observed respecting them, except such terms as these, "profane Esau," "Esau have I hated." ،، The son of the bond woman shall not be heir with the son of the free woman: so then, brethren, we are not children of the bond woman but of 'the free."-"Yet have I left me seven thousand in Israel: all "the knees which have not bowed unto Baal, and every mouth "which hath not kissed him." Does this passage, with the apostle's comment on it, give no intimation of a gratuitous personal election to eternal life, made within the national gratuitous election to many external advantages?" Blessed is the man "whom thou choosest and causest to approach unto thee, that "he may dwell in thy courts.' ،، Remember me, O Lord, "with the favour that thou bearest unto thy people! oh visit me with thy salvation! that I may see the good of thy chosen, "that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance!" Does this most fervent prayer relate to nothing more than the outward advantages of Israel, as a nation; of which, it is highly probable, the Psalmist was at the time in full possession ?——“ The holy seed shall be the sub"stance of it." "I will bring a seed out of Jacob, and out of "Judah an inheritor of my holy mountains; and mine elect "shall inherit it." "Ye shall leave my name for a curse unto "my chosen for the Lord GoD shall slay you, and call his ،، 995 Rom. iv. 1-5. Ex. iii. 15. Is. xli. 8-10. Matt. Gal. iii. 9-29. Heb. vi. 13-18. xi. 10-16. xxxi. 42. xxxii. 28, 29. xlix 10. Mark xiii. 1 Josh. xxiv. 2, 3. Acts vii. 2, 3. VOL. VIII. 41 Kings xix. 18. Rom. xi. 2-7. 6 Ps. cvi. 4, 5. |