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of fufficient grace given him, and by his improvement, procure eternal happiness to himself, fince such a stock of grace is not designed by the ralents ; nor is it either implanted or improved by man ; nor does the parable suggest that men, by their improvement of the talents commitced to them, do, or can procure eternal happiness: Good and faithful fervants are indeed commend ed by Christ, and he graciously promises great things to them; which are not proportioned to cheir deserts ; for whereas they have been faithful over a few things, he pro. mises to make them rulers over many things, and bids them enter into the joy of their Lord, into the joy which he of his grace and good ness had provided for them, and not which they had merited and procured for them. selves. į tri

III. It is not to be inferred from hence, that true grace once given or implanted, may be taken away or loft ; for the parable speaks not of what is wrought and implanted in men; but of goods and calents, meaning gifts bestowed on chem, committed to their trust, and received by them ; which may be lost, or taken away, or be wrapped upin a napkin, and lie useless by them; when true grace is the incorruptible feed which

1. Vid. Whitby, p. 30, 175.

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lowing versesi; For the days Mall come upon thee, that thines enemies jball.cast a trench about thee, and compass thee round, and keep thee in on every hide, and shall lay thee even with the ground, and thy children within thee ; and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation. Add to this, this one observation more ; chat Christ here speaks as a man, expreffing his human affection for the present temporal good of this city, as is evident from his weeping over it on his near approach to it. Hence,

:- II. There is no foundation in this text for such an argument as this ;." “ Christ here rakech ic for granted, that the people of yes rufalem, in the day of their visitacion by the Meffiab, might savingly have known the things belonging to their peace. Now either this affertion; that they might savingly have known these things, was according to truth; or his with, that they had thus known the things belonging to cheir peace, was contrary to his father's will and decree ; which is palpably absurd, And seeing the will of Christ was always the same with that of his Father, it follows also, that God the Father had che fame charitable affection to chem; and so had laid no bar against their happi.

in whitby, p. 13, 14, 236, 237.

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ness by his fecrees; nor withheit im them any thing on his pare, neceifar ) their everlasting welfare”. But it was non their everlasting welfare, or that they mig: saving!y know the things which belongs eternal peace, but their our ward prosperity which he, as a man, and one of their iwn 1ation, was concerned for; and such in h:man compassionare regard for them he might have and thew, norwithstanding any decree of his Father's, refpecting the end ftare of fome, or all of these people, or any other part of mankind.

of mankind. It ioes 2015, thar because Chriit, as man, tad z 12ble affection for the inhabitants of guia lem, that God the Ficher bere an ezertarting love so shem; or becaute e benes I good will to their temporal wer ? the Father hali ar bear: seir electtion Chrift's bumai afectors 1-.. were not always cheame si 1.. he bekeld the under: evangeliit, * ani se 192:79 735 does ICT Sicu Fisher ctet Sim, thing recetare si The T12 ab!!:-5175622 ad om Wasp -

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and so he might wish, as man, for the temporal happiness of this city; though he knew that the defolations determined, would be poured upon the desolate ”, both in a temporal and spiritual sense ; and yet his tears over them are tears of charity, and true compassion; and not crocodile's tears, as they are impiously called ?, on a supposition of God's decree of reprobation, or act of preterition. Hence,

ill. We shall not meet with so much difficulty to reconcile these words to the doĉtrine of particular redemption, as is suge gested'; when it is said, “ You may as weli hope to reconcile light and darkness as there words of Christ, with his intention to die only for them who should actually be saved”; unless it can be thought irreconcileable, and what implies a contradiction, that Christ, as man, should, with temporal good to the inhabitants of Jerusalem, and yet not intentionally die for all mankind : Should he intentionally die for them who are not actually saved, his intentions would be so far frustrated, and his death be in vain.

IV. It does not follow from hence, that because these people might have known the

P Dan. ix. 36, 27.

9 Curcell. Relig. Christ. Instit. 1. 6. c. 6. 8. 7. p. 470. & c. 13. Q. 5. p. 402.

[ Whitby, p. 162.

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