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mifed the Meffiah: that Jefus was born among Romans. them of a Jewefs; and conformed to all the ceremonies of their law. Adding that in all this time, the Pagans knew not God; and were involved in darkness and idolatry. The Pagan converts, in reply, acknowledged that thefe claims were justly founded: that they undoubtedly had been a favoured people; but demanded -how it was; that thefe enlightened, these favoured people, had, in fo many inftances, given proofs of their unconquerable proneness to idolatry? And after all, when the laft and greatest favour was conferred on them in the perfon of the Meffiah; they, not only rejected and despised him as a prophet; but put him to a cruel and ignominious death for afferting that he was, what they now allowed him to be, the Son of God. If therefore (continued they) all acknowledge that you have been the most favoured; all muft confefs, that you have been the most ungrateful; and, in course, are not entitled to any diftinction. in the prefent cafe. We, by the light of nature only, have known God; and if we have erred in the mode of adoring him, fome allowances may be made on the fcore of ignorance; we were not, like the Jews, enlightened. St. Paul, in the first chapters of this Epiftle, cuts up both parties very handsomely; and it doth not appear that he stood in need of David's affiftance; though he introduces a long ftring of the faid prophetic U 2 king's

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Romana, king's invectives, in aid of his own. After complimenting all the converts in Rome with the name of faints; he (I had almost said prophanely) uses this gafconade- First, I thank my God through Jefus Chrift for you all, that your faith is spoken of throughout the whole world.' He then proceeds to enumerate the crimes committed by the Pagans; and a horrid lift it is: too indecent likewife, I think, to be read in a Christian congregation. He then lafhes the Jews, but in terms less fevere: he gives them the pre-eminence, as to the advantages to be derived from faith in Chrift; but, to fhew his impartiality, he likewife afligns them a pre-eminence of punishment in cafe they refifted this faith, faying

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Glory, honour and peace to every man that 'worketh good: to the Jew firft; and alfo to the 'Gentile. But tribulation and anguish upon

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every foul of man that doth evil, of the Jew

firft, and alfo of the Gentile.' He then humbles both parties by an affurance, that whoever poffeffed this advantageous faith, derived it not from any merit of their own. This, in course, brings on the fubject of election, or grace. Faith is opposed to works, and as the former is backed by the faint; we are not furprised that the latter, without a fecond, is driven off the field. Soon after however being reinforced by the faints Peter, James, and John; works rofe fuperior to faith: and this fuperiority it maintained, till ignorance

and

and fraud, the one alarmed for his eafe, the Romans, other for his emoluments, viewing with envy this change, covered the field with darkness fo im penetrable, that reafon, in many ages could not difpel it: nay, if it be fully accomplished, even in this age, how is it that we find the 13th article ftill a rule for our Chriftian faith? St. Paul, in chap. xi. fays-Even fo then at this present time ⚫ also there is a remnant according to the election of grace, and if by grace, then it is no more of works, otherwife grace is no more grace. But if it be of works, then it is no more grace, otherwife work is no more work. What then? 'Ifrael hath not obtained that which he feeketh

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for, but the election hath obtained it, and the reft were blinded; according as it is written'God hath given them the spirit of flumber;

eyes that they fhould not fee, and ears that they should not hear untó this day*.' In fupport of predeftination, which, by rendering all mankind mere machines, deftroys all merit derived from doing good, and, in course, all demerit in doing evil; St. Paul, in chap. viii. fays

And we know that all things work together for good, to them that love God, to them who are the called according to his purpose, for ⚫ whom he did foreknow he also did predeftinate to be conformed to the image of his Son, that

* Vide pages 70, 72, 73, and 286.

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Romans. he might be the firft-born among many brethren. Moreover whom he did predeftinate, them he also called, and whom he called, them 'he alfo juftified. And whom he justified, them he alfo glorified. What fhall we then say to these things?' A very proper queftion; and of fo interefting a nature, that we are anxious for the reply what is it? If God be for us, who can be against us.' Wonderful indeed! moft wife Saint Paul ! In chap. ix. he indeed sheweth the power of God; but he certainly fheweth it as an arbitrary and defpotic power-' So then it is not of him that willeth, nor of him that runneth, but of God that fheweth mercy.' This had been well, fuppofing he meant only to fhew the infufficiency of our own powers to attain perfection: but he had a further meaning; one much lefs approved, viz.-Therefore hath

he mercy on whom he will have mercy and whom he will be hardeneth? This laft, is not only arbitrary, but unjuft: and St. Paul's fimile or exemplification in fupport of it; is certainly a very lame one- Hath not the potter power over the clay; of the fame lump to make one

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veffel unto honour, and another unto difho

nour?' Undoubtedly; and in fo doing he is neither juft, nor unjuft: merciful, nor cruel: the clay and the veffel being alike infenfible of honour or difhonour; reward or punishment. The faint continues to afk-What if God, wil

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ling to fhew his wrath and to make his power Romans. known, endureth with much long fuffering, the

veffels of wrath fitted to deftruction.

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he might make known the riches of his glory on the veffels of his mercy, which he had afore

prepared unto glory? Thou wilt then fay unto me-Why doth be yet find fault? For who hath refifted his will? This likewife is a very proper question; such as may, with propriety, be asked by every free, reasonable, and intelligent being : if we are not fuch; we, affuredly, are the most inexplicable animals in the whole creation. That Paul was of the latter opinion, we may be tempted to infer, from what he fays in chap. viii. concerning prayer; viz.-Likewise the spirit alfo

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helpeth our infirmities; for we know not what we should pray for as we ought, but the fpirit. itself maketh interceffion for us with groanings which cannot be uttered. And he that fearch-' < eth the hearts knoweth what is the mind of the fpirit, because he maketh interceffion for

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the faints according to the will of God.' This, certainly, is making us mere machines; operated upon, we know not how; to do, we know not what. With refpect to the laft queftion; the faint might have filenced us as effectually as he did in the first, merely by reverfing the first anfwer thus-If God be against us, who can be for us instead of this, which admits of no reply; he fays-Nay, but O man, who art thou that • repliest

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