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larly in the total abolition of titles there, reprefented in prophecy under the idea of flaying seven thousand men, or names of men, Rev. xi. 13. It is ufually understood that when a definite term is used, particularly a perfect number, such as feven, it means an abfolute deftruction. And as it is allo noted that the tenth part of the city fell, which is one integral part of the whole, I conclude the expreffion points out not only the separation of France from the Romish hierarchy, but alfo from the general intereft of the other powers, on which account every attempt to establish kingly power there, will prove as fruitless as that of Julian to rebuild Jerufalem.

Prophecy is not only fealed from the world at large but fome parts are closed from the eye of Chriftians until the time of the end, on which account they should stedfaftly look at those things as they unfold, as a confirmation of the hope that their redemption draweth nigh. It would be arrogant to pretend to determine what was uttered by the feven thunders which John was not permitted to write down, I will therefore merely hazard a conjecture, that they had respect to fome judgments to be inflicted on France and some other kingdoms of Europe, uttered by fome of the firft reformers and their fucceffors, fome of which fo generally corroborate the general scheme of prophecy, as to fanction fuch an opinion.

As the Christian and Antichriftian Church may be confidered to be settled in Europe, in that quarter we should look for the theatre of action, for there are the feet of Daniel's image placed, that was to be deftroyed by the ftone cut without hands from the mountain; a part whereof is fulfilled as an earnest of the accomplishment of all, after fome further mutations. Yet a little while, and the city which confifted of ten parts will be divided into three, but it is to be feared greater woes will be experienced than we have seen already inflicted, of what nature time must declare. A partial accomplishment of this prophecy, appears to me to have taken place by the divifion of the Chriftian Communion, which, at this moment, confifts of Papist Calvinifts and Lutherans ; but when the full accomplishment takes place, the Son of man will be at the door.-Even now the voice faith, "Come "out of her my people, that ye be not partaker of her fins, "and that ye receive not of her plagues.

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ON

ON ELECTION.

(Continued from page 531, VOL. I.)

DEAR SIR,

N further difcuffing the subject recommended by your

tions which I fhall endeavour to keep in view and fubftantiate. They are the following:

ift, The most high GOD hath, of his fovereign will and pleafure, chofen a part of his creatures to ftand in a peculiar relation to himself, and to enjoy peculiar bleffings.

2d, The great Jehovah, in electing a part of his creatures, had in view the happiness of all his creatures: the relation and blesfings to which he elected his peculiar ones, were intended to open the way for his univerfal goodness to be fully difplayed, and ul

timately to bring abut the happiness of the whole creation ul

In ftating the doctrines of election and peculiar grace, it is not enough to prove that no injury is done to the whole by a part being chofen, and the special favours beftowed upon them; it is necellary to fhow that the particular defigns of God, and his fpecial operations, are in perfect harmony with his univerfal goodwill, and his immutable defire of the happinefs of all his works: this, and this only, can make fuch defigns and operations appear worthy of the God of love. We ought never to reprefent the benevolent Parent of the univerfe as a capricious, or partial Father, fo fondly attached to one part of his great family, fo entirely occupied with their concerns; as to forget the rest, and neglect their happiness; but rather as combining all his works together in one ftupendous whole, and ever pursuing the good of the whole by all his operations in every part.

The defign of the prefent letter is to illuftrate and establish the above propofitions, by confidering the Lord's choice of Abram, and his promife to him. As the reader goes on, he will discover my reasons for felecting the cafe of Abram, as the bafis on which I mean to establish the doctrines of peculiar grace and univerfal goodness, to fhow their agreement and co-operation with each other.

The choice of Abram, and the peculiar favour manifefted to him, ftand on record as the firft inftance, at least after the flood, of an individual man being selected by God to stand in a peculiar relation to himself, and to enjoy the fpecial manifeftations of his grace. After the deluge, when Noah offered his facrifice, Jehovah expreffed his good will towards the whole

human

human race, indifcriminately, which fhould defcend from him. He entered into covenant with Noah and his feed, which comprehends all mankind fince that time. This covenant has never fince been abrogated, never difannulled by any peculiar manifeftations of grace to, or covenant made with, either individuals, or nations; but as God is in one mind, and all his works and ways make but one complete fyftem of divine wisdom and goodness, fuch peculiar manifeftations and covenants must be in pursuance of that good will which he had discovered prior to such manifestations and covenants, and the good will, before manifefted, continues the fame through all fucceeding difpenfations: of this God hath given us a faithful witness in the heavens, his bow in the cloud, a token of his everlasting covenant between him and all flesh. Under this view, God ftands in a covenant relation to the whole world. Before the calling of Abram, we do not read that any one of the human race had a fuperior claim given him to the divine favour above another, on the ground of mere grace, confequently in beginning here, we begin where the fubject firft opens to our view.

The Lord's choice of Abram, and the bleffings promised to him, did not relate to his individual perfon merely, but extended to his pofterity, both natural and fpiritual feed: to him and to his feed were the promises made, and related principally to Christ, Gal. iii. 16. The Jews, notwithstanding their fall, as touching the election, or God's choice of them in their fathers, are still beloved for the fathers' fakes, Rom. xi. 28. The bleffing of Abraham comes upon the Gentiles, who believe, through Jefus Chrift, they too are his feed, and heirs according to the promife, Gal. iii. 14, 29. The promife to Abram is laid in the fcriptures as a foundation-ftone, on which all the fucceeding difpenfations of grace are brought forward and made to ftand: whatever peculiarities exifted under the Jewish, or now exist in the dealings of God with individuals under the prefent difpenfation, if their existence be in purfuance of the promife made to Abram, ought to be confidered as exifting for the fame purposes, and defigned to answer the fame ends as Jehovah avowed when he firft gave that promife. If, therefore, we can prove that Abram's being chofen of God, that all the Most High promised to do for and bestow upon him, was intended to make him a bleffing to others, to make bleffed, or happy, all the families of the earth through him,. we fhall in effect prove, that the election of the house of Ifrael, and of New Teftament believers, all the peculiar bleffing s

bleffings bestowed upon either the one or the other, must be intended to make thofe, who are fo chofen, a bleffing to others, and ultimately to terminate in the happiness of all mankind.

Notwithstanding the exemplary punishment inflicted upon the antideluvians, the wonderful prefervation of Noah and his family and the gracious covenant made with him and all flesh, it appears that his pofterity foon degenerated from the knowledge of the true God, and funk into idolatry. Paul hath given us a most affecting defcription of the dreadful state of the Gentiles, and the alarming confequences of their not loving to retain God in their knowledge, Rom. chap i. In the days of Abram, idolatry, it feems, was making rapid ftrides in Afia, even his family and kindred were infected therewith, they ferved other gods, Jofh. xxiv. 2. The Sovereign of the univerfe, that the knowledge of his name might not be utterly extirpated from among men, and that a way might be opened for his abundant mercy and grace to be manifested to, and enjoyed by his creatures, fixed his choice upon Abram, called him, by a fpecial manifeftation of his will, to leave his father's houfe and his kindred, gave him a promise fo extenfive, that though it has been accomplishing ever fince, it ftill remains to have its full and ultimate accomplishment in the ages to come. Awful and affecting as the Apoftle's defcription referred to above may be, it is not easy to conceive how much more dreadful the ftate of mankind would have been, had not the God of grace interpofed by the calling of Abram, and by the difpenfations of his grace to him, and to his feed; through which the light of divine truth, and the means of falvation and everlafting happiness have, in fucceffive periods, been afforded to the world. We can form no just estimate of the advantages refulting from the peculiar difpenfations of divine grace to the creation at large, unless we trace them to their final ilue, and contemplate them as ultimately terminating in the Univerfal Reftoration. Such a view of the fubject completely obviates all the difficulties which have fo long clogged the doctrines of election and peculiar grace, which, I think, cannot be obviated on any other ground, and anfwers the objections of deifts to the fcheme of divine revelation, as being narrow, partial, and unworthy of the Father of the universe.

That Jehovah's choice of Abram, his calling him, and the promise made to him, were peculiar and distinguishing favours I think no man can deny, Gen. xii. 1, 2, 3. Will any

man

man attempt to deny the peculiarity of the Lord's dealings with Abram, the diftinguishing nature of the favour of God manifested to him? If any one be difpofed to attempt fuch denial, let him inform us to what other perfon at that time Jehovah afforded fuch a revelation of himself as he did to Abram, on what other perfon he bestowed fuch favours as he bestowed on him. If the peculiarity of the divine manifestations afforded to, and favours bestowed upon Abram be acknowledged, the doctrine of diftinguifhing grace, or peculiar favour, is at once admitted, and my first proposition established. Let us fee if the fecond will not derive equal fupport from the above paffages.

God did not fay I will bless thee, merely for thy own emolument, that thou mayeft be the exclufive recipientof my favours, and while I blefs thee, I will curfe the reft of mankind, make them a foil in the exibition of creatures, that my curfe upon them may make my bleffing upon thee more confpicuous, that the everlasting shades in which I place them, may make thy fituation the more luminous; but I will bless thee, and make thee a bleffing; as much as to say, every bleffing I bestow upon thee fhall be a benefit to others. Jehovah faid, I will make of thee a great nation, and I will bless thee, and make thy name great. The great nation referred to was not to impoverish the world by their greatness, was not to be made great by a charter from heaven, confining the treasures of divine grace as a monopoly to them, was not for their aggrandizement to exhauft the means of infinite love, fo as to leave no divine favour for others to enjoy; their name was not to be made great through everlasting clouds and darkness being made to reft upon the names of all others. Nothing like this is expreffed in the paffage: all their bleffings, all their greatness, God intended as means of their being made a blessing to others; and when they fhall arrive at the highest pitch of their greatness, they will be a far greater bleffing to the world than they have ever yet been. Rom. chap. xi. Jehovah added, I will bless them that bless thee, and curfe him that curfeth thee; and in thee fhall all families of the earthbe bleffed. Not that I will blefs the one, and curfe the other, from a partial attachment, a doating fondness to thee; but the bleffing and the curfe are fubordinate to the great end of bleffing all families of the earth.

That the latter part of the promise to Abram can never be fulfilled, until the univerfal reftoration takes place, is to me evident. All families of the earth must comprehend all the

inhabitants

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