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men, it only implies, that fuch wisdom in them would be well pleafing to him. Befides, fuch a mode of speaking may be used, either by way of complaint of ignorance, or as expreffing pity for it, or as upbraiding with it, and that in order either to bring to a sense of it, and encourage to apply to him for wisdom, who gives it liberally, or to leave inexcufable. But,

V. The words are not deliver'd in the form of a wish, but are an hypothetical propofition. The Hebrew word 5, fignifies if, and the whole verse fhould be render'd thus; If they were wife, they would understand this; they would confider their latter end: And fuppofing them to be understood in a spiritual fense, the meaning is; had they been wife to do good, as they are to do evil, they would have understood the things that belong to their fpiritual peace and welfare, and would have feriously confider'd the last iffue and end of all things, and themselves; but they are not wife in things divine and fpiritual, and therefore have no understanding of

The three Targums of Onkelos, Jonathan and Jerufalem, render it by 17, if; as do alfo R. Sol. Jarchi, R. Aben Ezra, and R. Levi Ben Gerfom, in loc. So Nolaius in Concord. partic. Ebr. Chald. p 503. tranflates the words, si faperent, intelligerent ifta; fo the Arabic and Syriac verfions. The Septuagint feems to have read for 15, fince they render them ἐκ ἐφρύνησαν συνιέναι, they were not wife to underland, fo the Samaritan verfion.

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a thousand, i. e. one Gentile a thousand If raelites; and two put ten thousand to flight, except their rock bad fold them, and the Lord bad fhut them up? ver. 30. They would alfo have confider'd their own end, or what must befal them in length of time; that as God had, cut off and destroy'd his people Ifrael for their fins, fo they might expect the same destruction for iniquities of a like kind. Now fince this is the plain and obvious fenfe of the words, they cannot be ufed with any propriety in the controverfy about the doctrines of diftinguishing grace.

NU MB. VII. Pfal. lxxxi. 13, 14.

O that my people had hearkened unto me, and Ifrael had walked in my ways: I should foon have fubdued their enemies, and turned my hand against their adverfaries.

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HIS paffage is produced by the Remonftrants, to prove the refiftibility of the grace of God in converfion *, in favour of the defectibility of the faints, and by a late writer, as irreconcileable with God's decrees of election and reprobation, and the doctrine of particular redemption,

* In Coll. Hag. Art. iii, iv. p. 216, 219. Art. v. p. 15. Ed. Bert.

y Whitby, p. 77, 181,222.

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a thousand, i. e. one Gentile a thousand If raelites; and two put ten thousand to flight, except their rock had fold them, and the Lord bad fhut them up? ver. 30. They would also have confider'd their own end, or what must befal them in length of time; that as God had, cut off and deftroy'd his people Ifrael for their fins, fo they might expect the same destruction for iniquities of a like kind. Now fince this is the plain and obvious sense of the words, they cannot be ufed with any propriety in the controverfy about the doctrines of diftinguishing grace.

NU MB. VII. Pfal. lxxxi. 13, 14.

O that my people had hearkened unto me, and · Ifrael had walked in my ways: I should foon have fubdued their enemies, and turnmy band against their adverfaries.

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HIS paffage is produced by the Remonftrants, to prove the refiftibility of the grace of God in converfion *, in favour of the defectibility of the faints, and by a late writer, as irreconcileable with God's decrees of election and reprobation, and the doctrine of particular redemption,

* In Coll. Hag. Art. iii, iv. p. 216, 219. Art. v. p. 15. Ed. Bert.

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• Whitby, p. 77, 181, 222.

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