I. It is faid, that from hence" it is ve ry evident, that it was primarily the counfel and will of God, that even they who would not turn, would not repent and accept of falvation, should believe and come to repentance, and be made partakers of it": In which I obferve,

1. That this writer, with the Remon ftrants, fuppofes an antecedent and confe quent will in God, when he fays, that in was primarily the counfel and will of Grat, &c. as if what was once the will of Got, a not now his will; which is contrary to immutability of his nature and w.dj musi in one mind; and who can turn him? and what bis foul defireth, even that he dats.

once his will, is always to; any as I we made null and void by the v li se van..

2. That he mistakes the rule A here, as alfo in Luze

tional will of God, wisering te bul

pentance, and amanon si se USA. it defigns in hort TALE

command an an

five, nor ať vhan Ons makes i

concerning hea

w.sa

their dury

him, and

these persons, who rejected and despised his counfel, fhould believe, repent, and be faved, they would have believed, repented, and been made partakers of falvation; for who hath refifted his will?

II. It is intimated from hence, that man does not lie under a difability to believe, repent, and turn to God; and it is afked, "To what purpofe did wifdom say to them, who were thus difabled, Turn you at my reproof? Or could fhe, without infulting over the mifery of fallen man, thus laugh at the calamity they never could prevent". To which I reply,

1. That the exhortation, Turn ye at my reproof, is not to repentance and converfion, but to an attendance to the external miniftry of the word. Reproof is the fame with counfel, in ver. 25, 30. where they are joined together, and put for each other, and defign the word preached, which reproves of fin, righteousness and judgment; and it is not turning at, but to this reproof, which is exhorted to; for the words nains lawn, fhould not be render'd, turn ye at, but, to my reproof; fo Arias Montanus, Mercerus, Gejerus, Junius, and Tremellius, read them; and the meaning is, either as the Targum

tur תתכנון למכסנותי ,interprets them

• Whitby, p. 252.

your

your face to my repair, or as Aver Exra, ter ? wnur car. to hear my reprot; and unul a var the fhoulder, or for yours. Now at 15 certain, that man does not be under a difability to turn his face and cars to the external miniftry of the word; though fo depraved are the inclinations and will of man, and fuch a lover is he of fimplicity and fcorning, and fuch an hater of eff, and spiritual knowledge; that he hear an idle ftory told, e burlefqu'd, than an honeta which is reproving, fearan ing.

2. The calamity t arife from a disabil exhorted to, but V what they might an have attended sie m ferved ordinans

and ears to the

hated know despised ferm

treated wit

monition o

they die

and we

Ter

lamity, and mock when their fear came upon them.

III. This paffage is produced in favour of fufficient grace given to men, to repent, believe, and convert themselves, and to prove that God's calls, invitations and meffages, by his prophets, are fufficient inducements to procure reformation and repentance. To which I answer,

1. It is plain, that the perfons here fpoken of, called unto, exhorted and threatned, had not fufficient grace; fince they are represented as fools, fcorners, lovers of folly, haters of knowledge; who despised the counsel of wisdom, and rejected her reproof.

2. Nor should this be concluded from the encouragement that wisdom gives, to turn to her reproof; faying, Behold I will pour out my spirit unto you; fince this is not to be understood of the Holy Ghoft, and of the difpenfation of his extraordinary gifts or faving grace; for when he is promised in either of these fenfes, 'tis expreffed by a different phrase than what is here used; he is promised to be poured out upon, and not as here, unto the fons of men: See Ifa. xliv. 3. Ezek. xxxix. 29. Joel ii. 28. I obferve, that Dr. Whitby, whenever he cites the paffage

h Whitby, p. 250, 251.

before

before us, inakterett TRAILS 1. a though it was al

rit upon you, wİEI I. & IT ya By the Spirit, we ze me underftand, the nuk di wifdom; the words

xxix. 11. and by men i tu, aig and full revelation of it to the Jons of men, as f is explain'd in the next chale; I was maki known my words unt: you.

3. This external revelation of the mind of Chrift, ought not to be called fufficient grace; it is indeed the means of conveying and implanting grace, when it comes not in word only, but with the Holy Ghoft and with power; it is not fufficient means of grace to all men; for all men have it not, nor is it fo to all that have it; for to fome, it is the favour of death unto death, whilft it is to others, the favour of life unto life; nor is it of it felf fufficient means to any, without the efficacious grace of God, Hence,

4. Though the calls, invitations and mole fages of God to men by his misery, my be fometimes (for they are so a ficient inducements to pro reformation, an outward seper

the people of Niese ver rate av fufficient of thereve

grace to produce true in gelical repentance towar

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