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3. The whole gospel dispensation in general may be called a day of grace; but this day does not expire while men live, or at their death; it reaches from the coming of Christ, unto the end of the world ; ic will continue until all the elect of God are gathered in : Nor can it be laid of any man, that he has out-liv'd, or out-finned this day of grace ; for fill it is said, To day if ye will bear his voice ", now is the accepted time, now is the day of salvation.
4. The open special day of elèct, begins at their conversion, which will never end ; never be over with them, tho' they may have their clouds and darkness, until it is changed into the everlasting day
grace to God's
NUMB. III. Deur. V. 29.
they would fear me, and keep all my com-
1. HESE vehement desires of God for
the good of these people, are said to be irreconcilable with his decrees of election
u Heb. iii. 7.
2 Cor. vi, 2.
3. These are the most improper instances that could have been pitched upon, since they were a peculiar people to the Lord, whom he had chosen to be a special people to himself above all people upon the face of the earth.
II. These paffionare wishes also, supposing the doctrine of particular redemption, are said to represent • God as full of guile, deceit, insincerity, diflimulation and hypocrisy; to which I answer,
1. The doctrine of particular redemption is the doctrine of the scriptures. Christ died not for all men, but for some only; who are called his people, his sheep, his church unless all men can be thought to be the people, sheep, and church of Christ.
2. The blafphemous charge of guile, deceit, insincerity, dissimulation and hypocrily ought to be removed from God, who cannot lye, deceive, dissemble, or deny himself; who is a God of truch, and without iniquiry; juft and right is he. Nor,
3. Does such a passionate with for the good of these people, whom God had so great a regard for, as to redeem from Egyptian bondage, imply any thing of this nature, supposing the doctrine of particular redemption : For, as has been observed in
Dcut. vii. 6.
a Whitby, p. 179, 181.
answer to the former que lion, it ought 10 be proved, that God has ever used such expressions of desire for the fivation of a!1 mankind, and particularly of such who are not saved ; in which number none will chuse to put the people of Israel, especialiy fince 'cis laid, that all Ifrael shall be juurd. And,
4. After all, these words do not express God's defore of their eternal falvacion, but only of their temporal good and welfare, and that of their pofterny; for their eterDal falvation was not to be or by works of righteouínis reizes, by their fear of what ist, P.818 conftan: univers Sprinte3. by mand. In vendita E BE232 the Lord Fan Ciri. a 3.5 TipFear o: Já, EI Pars I: edirect ter 2., 3814 OC AL 202 PIE :::::r, ', "poony tiez
en populo nie. Job.
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ent grace for conversion, and to militate against the necessity of the unfrustrable operation of his grace in that work.
1. Admitting that the saving work of conversion is here with'd for ; such a with does not necessarily suppose that sufficient grace for that work either was or would be given ; and if the thing wished for was effected, it does not follow from hence, that this was not performed by the unfrustrable operation of God's grace.
2. Allowing that this grace, an heart to fear the Lord, and all that is requisite to it was given to the Israelites, it ought not to be concluded from hence, that all men have the same, or that God wishes the same to all men.
3. We are not to imagine that such velleities and wishes are strictly and properly in God; who here speaks, as R. Aben Ezra
, thy, after the manner of men ; such desires are ascribed to him in the same way as human passions and affections are; as anger, grief, repentance, and che like : Nor do such wishes and desires declare either what God does or will do ; but what he
-by an Anthropopa ,כלשון בני אדם obferves
approves of, and is grateful to him, as are an heart to fear him, and a constant and universal obedience to his commandments.
d In loco