kindness and philanthropy (pixaveрwría) of God appeared. John, the Apostle, says, that Jesus was the "propitiation for the sins of the whole world;" and he testifies that "the Father sent the Son to be the Saviour of the world." And, to conclude, the Apostle Jude designates the salvation of the gospel "the common salvation." So much for the Scriptures that express or imply the universal aspect of the gospel grace.

SECTION II.

On the Particular Aspect.

1. From Adam to Noah.

Seth was another seed instead of Abel; and his posterity, as worshippers of God, were called "the sons of God," by way of distinction from the sons and "daughters of men."

2. From Noah to Abraham.

God would particularly be "the God of Shem," though Japheth should "dwell in his tents." Abram was called out from the world, that a visible church might be established in his family, and "God did choose Abram.”

3. From Abraham to Moses.

Ishmael was cast out "from being heir," though highly blessed and honoured, while Isaac, "the seed" of the church, was to "be called Abraham's seed." The church privileges, or the enclosure of them, were farther restricted, as to their outward exhibition or visibility, in the line of Jacob and his posterity. 4. From Moses to Christ.

Out of the posterity of Jacob, or "Israel after the flesh," there was always "a seed," even an Israel after the spirit,—an election of individuals out of an elect nation, and in the worst of times, a "remnant according to the election of grace;" God thus, according to his declared name to Moses, " keeping mercy for thousands." Otherwise they would have

been "as Sodom, and like unto Gomorrah." So, in Elijah's time, God "reserved to himself seven thousand men, who had not bowed the knee to the image of Baal." In the predicted destruction of Jerusalem and captivity of the people, a "remnant should return unto the mighty God of Jacob." We often read of "the remnant of Israel;" and God would " pardon those whom he had reserved." Out of Jacob and out of Judah God would "bring forth a seed and an inheritor of his mountains; and his elect should inherit it." In accordance with which we find that Christ speaks of "elect, whom God hath chosen;" for whose sake God would shorten the days of tribulation that were to come upon the chosen nation.

5. During the Christian Dispensation.

In speaking of the kingdom of the Messiah, there is the same peculiarity observed. He was to have a seed to serve him who should "be accounted to the Lord for a generation;" his people were to be "willing in the day of his power;" and in these, his seed, his people, "he should see of the travail of his soul, and be satisfied," thinking it to be an ample recompense for his sufferings. And these would be gathered to him out of all kindreds, and tongues, and peoples. These formed the "Israel" whom he

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would represent; for these he would be given a covenant; in him should all this "seed of Israel be justified, and should glory;" and for them should "salvation be placed in Zion."

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To this head of peculiarity belong also the following passages of Scripture:-" For the transgression of my people was he stricken." "By his knowledge shall my righteous servant justify many.' "And he bare the sin of many." "I will remove the iniquity of that land in one day." "He shall save his people from their sins." "He shall reign over the house of Jacob." "This is my blood of the New Testament, shed for many." "The Son of Man came to give his life a ransom for many." "The good Shepherd giveth his life for the sheep." His intercession too, as well as his death, Christ speaks of as having a particular design. "I pray not for the world, but for them which thou hast given me; "them also who shall believe on me through their word." His apostles

speak and write in the same strain. "God hath visited the Gentiles to take out of them a people for his name." "Feed the church of God, which he hath purchased with his own blood." "By the obedience of one shall many be made righteous." "He takes hold of (éπiλaμßáveтai,) the seed of Abraham." "The children whom God hath given me." "To make reconciliation for the sins of his people." He is the Mediator and Surety of the new covenant, made only with "the house of Israel and the house of Judah," spiritually considered. He hath by his one sacrifice "perfected for ever them that are sanctified." He hath "sanctified the people with his own blood."

Christ loved the church, and gave himself for it, that he might sanctify and cleanse it." "Who gave

himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people." "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God." "Who himself

bare our sins." "Ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls." "Ye are a chosen generation, a peculiar people." It is the church of the redeemed that sing, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God," and "Thou art worthy--for thou hast redeemed us to God by thy blood out of every nation," &c. "Whose names are in the book of life." "And all that dwell upon the earth shall worship him (the beast) "whose names were not written in the book of life of the Lamb slain from the foundation of the world." "And all that dwell upon the earth shall wonder whose names were not written in the book of life from the foundation of the world."

To these passages add such as speak of an elect people. "For the elect's sake, whom he hath chosen." "The called according to his purpose." "For whom he did foreknow, them also he did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called," &c. if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction; and that he

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might make known the riches of his glory on the vessels of mercy whom he had afore prepared to glory: even us whom he hath called, not of the Jews only, but also of the Gentiles." "According as 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 to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." "Knowing, brethren beloved, your election of God." "We are bound to give thanks always to God for you, brethren, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth." "Elect, according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ," and many other passages.

So much for the Scriptures that either express or imply the particular aspect of the Gospel grace.

CHAPTER II.

ON THE HUMAN WILL-THE PASSAGES OF SCRIPTURE THAT ARE ADDRESSED TO IT—AND THEN, ON THE DIVINE WILL-THE PASSAGES THAT INFER ITS PREVALENCE AND SOVEREIGNTY.

SECTION I.

Passages addressed to the Human Will, as though our Salvation or Life were Conditional on its Determination.

IT must not be expected that we should cite the whole of these passages of Scripture; if so, we should quote the greater part of Moses and the prophets,