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privileges and blessings which God hath promised 66 to his church and people; rather, than under any "absolute assurance of their salvation; or, of any such 66 grace as shall infallibly, and without any possibility "of frustration, procure their salvation." (Whitby.) But in chapter 1; verses 4, 5, (now under consideration,) the apostle further adds, "He hath chosen us "in him, before the foundation of the world, that we "should be holy and without blame, before him in "love. Having predestinated us, unto the adoption of "children, by Jesus Christ to himself." And as a key, to open the way to a correct understanding of this passage, the tenth verse of the next chapter thus offers itself. "For we are his workmanship, created in "Christ Jesus, unto good works, which God hath be 'fore ordained that we should walk in them." The incorporation of Jews and Gentiles into one body, botli in the church at Ephesus, and in all other christian churches of that age, was God's act, in respect to his having appointed it, and hence the Gentiles as grafted in, and made to grow up, both in numbers and knowledge, into one great society, with the remnant of Abraham's descendants, were therefore, God's creation by Christ, as their declared head and law giver. But although this was predestinated, yet, the predestination was not absolute, but conditional, for it was as really predestinated that they should walk in the performance of good works, and "be without blame, before God in love," as, that they should be incorporated into one body of professed christians, through the adoption of the Gentiles, into the privileges of God's

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children. And as we well know, that great disorders in life and conversation, and a great defect in love, were but too apparent and prevalent in many of the churches of that age: so it is also no less evident, that even this church soon after, became blameable in leaving "their first love." Revelations 11, 4. And even St. Paul himself, thus affirmed; "Of your own selves "shall men arise, speaking perverse things, to draw "away disciples after them." Acts xx, 30. And from this conditionality of predestinated unblameableness in love, and walking in good works, it most indubitably follows, that this whole predestination, although absolute as to ages and generations, yet

pect to individuals, was conditional. God had irreyocably decreed, that the impenitent Jews, with their posterity, should be cut off from the good olive tree, "until the fullness of the Gentiles, become in ;" at which period in the latter days by a new covenant, all Israel, of that generation, shall be saved, by an unconditional decree.* But whilst the almighty ruler, thus punished the murderous generation, which had rejected Christ, and his gospel: He gratuitously continued the birthright, of being God's visible church, to the believing remnant; and in order to the forwarding of the grand purpose of uniting all things to Christ, that in the final issue, all things should be subdued unto the Father himself. He unbarred the doors of

See this subject at large, in Romans x1, 25, 26, 27. Jeremiah xxx1, 31, to the end of the chapter. And in Ezekiel XXXVI, 22, to the end of the chapter.

the church, now enriched with the spiritual powers, and privileges of the gospel, to all Gentiles and their posterity, making a credible and publick profession of their faith in the Saviour. And whilst Deity, by his holy providence, effected his decrees concerning the Gentiles, by thus adopting them into his family of the houshold faith.* Galatians vi, 10. So his purpose extending conditionally, beyond mere credible faith, and its right of adoption into church membership and ordinances; it becomes further effected in other events and their consequences. For as actual and genuine. faith, produces not merely a ceremonial, but a spiritual adoption into real sonship; so a faithful continuance in obedient love, terminated agreeably to apostolick

* Macknight, although so generally and so critically correct, yet appears in some degree incorrect, in respect to the true meaning of the term adoption. "The Jews (he says,) were "God's Son's, because they sprang from Isaac, who was called "God's son, on account of his supernatural procreation. They "had this appellation also, because they were God's visible "church and people. Hence, the adoption is mentioned, as one "of their natural privileges." Johnson defines the act of adoption, to be " To take a son by choice, to make him a son, who was not so by birth." If therefore, this definition be correct, adoption is not a natural, but is a confered privilege. And in this view, Jacob, rather than Isaac, was the medium of adop tion to Israel. For Jacob was adopted in preference to his elder, legitimate brother Esau: Whereas if the adoption had been from Isaac by natural privilege, Esau would have obtained it. And by this analogy, the induction of the Gentiles into Israel's family was most strictly an adoption; for it was not confered by nature, but by divine choice.

teaching, in the attainment of an eternal and incorruptible inheritance in glory. This was taught by St. Peter thus; "Blessed be the God and Father of our "Lord Jesus Christ, who according to his abundant "mercy, hath begotten us again unto a lively hope,

by the resurrection of Jesus Christ from the dead. "To an inheritance incorruptible and undefiled, and "that fadeth not away, reserved in heaven for you." 1 Epistle, 1, 3, 4.

And St. Paul not only confirms this doctrine, but informs more fully for whom this inheritance is reserv. ed; and also who were precluded, and the reason of their rejection, viz, "Who will render to every man "according to his deeds: To them, who by patient "continuance in well doing, seek for glory, and hon

our, and immortality; eternal life: But unto them "that are contentious, and do not obey the truth, but

obey unrighteousness, indignation and wrath: Trib"ulation and anguish upon every soul of man that "doeth evil; of the Jew first, and also of the Gentile; "But glory, honour and peace, to every man that "worketh good; to the Jew first, and also to the "Gentile : For there is no respect of persons with "God." Romans 11, 6-11.

This therefore, and not Calvinistick election or reprobation, being the genuine result of the scripture doctrines contained in the foregoing third constellation of texts, we are now, in the last place, to examine the fourth collection, in respect to these points of both Calvinisms.

"For whom he did foreknow, he also did predesti"nate to be conformed to the image of his Son." "Moreover whom he did predestinate, them he also "called: And whom he called, them he also justifiAnd whom he justified, them he also glorifi

❝ed: ❝ed."

"Elect according to the fore knowledge of "God the Father, through sanctification of the Spirit, "unto obedience, and sprinkling of the blood of Jesus "Christ."

It is most clearly manifest that Election, as defined by Paul in the former texts, and by Peter in the lat ter passage, are identically one and the same election. For divine fore knowledge is the root in both. Conformity to Christ, through obedience to divine calls and influence, are the means. And eternal salvation, the designed end in each. And as these apostles thus cordially harmonized together on these interesting points; so Calvin and Hopkins, in respect to election, harmonized most strictly with each other,

CALVIN. "The decrees were not formed in consequence of any foresight of sin or holiness in the "reprobate or elect."

HOPKINS. "The elect are not chosen to salva❝tion, rather than others, because of any moral ex"cellence in them, or out of respect to any foreseen "faith or repentance,"

Now sir, in order to gratify your peculiar taste for composition, illustration and argument; as well as to elucidate the subject itself now under consideration, I shall here reduce Evangelical Election, and the Election of both Calvinisms, into the form of a Contrast.

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