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Rom. vii. 21.

Exod. viii. 15.

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suffered them to be blinded by Satan. But that solution is too fond, confident, forasmuch the Holy Ghost in plain words expresseth, that they are stricken with blindness and madness, by the just judgment of God. It is said that he hardened the heart of Pharaoh; also that he did make dull and strengthen it. Some do, with an unsavory cavillation, mock out these phrases of speech, because where in another place it is said, Pharaoh did har. den his own heart, there is his own will set for the

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cause of his hardening, though these things did not very well agree together. Although in divers manners that man, while he is moved in work. ing, by God, doth also work himself. And I do turn back their objection against themselves, For, if to harden, do signify but a bare sufferance, then the very motion of obstinacy shall not be properly in Pharaoh. Now,

how weak and foolish were it so to expound, as if Pharaoh did only suffer himself to be hardened. Moreover theScripture cutteth off all occasions for such cavilla. tions; for God saith I will hold his heart. So of the inhabitants of the land of Canaan, Moses saith, that they went forth to bat. tle, because the Lord had hardened their hearts; which same thing is repeated by another prophet, Ps. cv. 25. saying, he turneth their hearts that they should hate his people. Again, in Isaiah he saith, that he

Jos. xi. 20.

Isaiah x. 6.

will send the Assyrians against the deceitful nation, and will command them to carry away the spoils, and violently take the prey; not meaning that he will teach wicked and obstinate men, to obey willingly; but that he will bow them to execute his judgments, as if they did bare his commandments, graven in their minds; whereby appeareth that they were moved by the certain appointment of God. I grant that God doth oftentimes work in the reprobate by Satan's ser vice, as a mean; but yet so that Satan doth his office by God's moving; and proceedeth so far as is given him.

The evil spirit 1 Sam. xvi.14. troubled Saul;

but it is said that it was of God, that we may know that the madness of Saul came of the just vengeance of God. It is also said that the 2Cor.iv.4. same Satan doth blind the minds of the unfaithful, but how so, but only because the effec tualworking of error cometh from God himself, to make them be, lieve lies, that refuse to obey the truth? After the first manner of speaking it is said, if any prophet shall speak

lying, I, God, Ezek. xiv. 9. have deceived him.

According to the other manner of speech it is said, that he Rom. i. 28. giveth men into

a reprobate mind, and to cast them into filthy desires, because he is the chief author of his own just vengeance, and Satan is but only a minister thereof.

3. Forasmuch as hitherto I have recited only such things, as are written in the Scriptures, plainly, not doubtfully; let them

that fear not wrongfully to slander the heavenly oracles, take heed what manner of judgment they take upon them; for, if by feigned pretending of ignorance they seek a praise of modesty, what can be imagined more proudly done, than to set one small word against the authority of God! As I think otherwise, I like not to have this touched. But if they openly speak evil, what prevail they with spitting against the heaven? But this is Do new example of way wardness; because there have been in all ages wicked and ungodly men, that with raging mouth barked against this point of doctrine. But they shall feel that thing, indeed, to be true, which long ago the Holy Ghost spake by the mouth of David, that God may overcome when he is judged. Ps. li. 6. David doth, by the way, rebuke the madness of men, in this so unbridled licentiousness, that of their own, filthiness they do 1 John v. 4. not only argue against God, but also take upon them power to condemn him. In the mean time he shortly admonisheth, that the blasphemies, which they vomit up against the heaven do not reach unto God; but that he, driving away the clouds of cavil lations, doth brightly shew forth his righteousness; and also our faith (because being grounded upon the word of God, it is above all the world) doth from her high place,contemptuously look down upon these mists. For, first, where they object, that if nothing happen but by the will of God, then there are in him two contra ry wills; because he decreeth those things, by secret purpose,

1 Sam. ii. 25.

which he hath openly forbidden by his law; that is easily wiped away. But before I answer it, I will once again give the readers warning, that this cavillation is thrown out, not against me, but the Holy Ghost, which taught the Job i. 21. holy man, Job, this confession. As it pleased God so it came to pass, when he was spoiled by thieves, he acknowledged in the injury and hurt that they did him, the Ps. cxv. 3. just scourge of God. What saith the Scriptures in other places? The sons of Eli obeyed not their father, because it was God's will to kill them. Also another prophet crieth out, that God, which sitteth in heaven, doeth whatsoever he will. And now I have shewed plainly enough, that God is the author of all those things, which these judges would have to happen only by his idle sufferance. He testifieth, that he createth light and dark

Is.xlv.7.

Amos iii. 6.

ness; that he form- Deut. xix. 5. eth good and evil; that no evil happeneth, which he himself hath not made. Let them tell me, I beseech them, whether he do willingly or against his will, execute his own judgments ?

But as Moses teacheth, that he which is slain by the falling of an axe by chance, is delivered by God into the hand of the strik er; so the whole church saith in Luke, that Herod and Pilate conspired to do those things, which the hand and purpose of God, had decreed.

Acts iv. 28.

And truly

if Christ were not crucified, with the will of God, whence came redemption to us? And yet the will of God, neither doth strive with itself, nor is charged, nor feigneth that he willeth not the thing, that he will; but where it is but one and simple in him, it seemeth to us manifold; because by the weakness of our wit, we conceive not how God, in divers manner, willeth, and willeth not one self thing. Paul, after he hath said, that the calling of the Gentiles is a hid Eph. iii. 10. den mystery, within a little after, saith further, that in it was man. ifestly shewed the manifold wisdom of God. Because for the dulness of our wit, the wisdom of God seemeth to us manifold, or (as the old interpreter hath translated it) of many fashions; shall we therefore, dream that there is any variety in God himself, as though he either changeth his purpose, or dissenteth from himself? Rather, when we conceive not how God will have the thing to be done, which he forbideth to do, let us call to mind our own weakness, and therewithal consider, that the light wherein he dwelleth, is not without cause called inaccessi ble, because it is covered with darkness. Calvin's Institutes, chap. 18th Book 1.*

1 Tim. vi. 16.

*We will thank our correspondent for a copy of the remainder of this section, and of the fourth, for our next number, that our readers may have the whole of Calvin's view of this difficult and controverted subject. EDITORS.

THE NATURE AND OBLIGATION

OF RELIGIOUS VOWS.

AVow is a promise made toGod; and accordingly denotes either a

general engagement to serve him, or the stipulation of some particu lar instance of pious gratitude and homage. There were two kinds of vows under the Levitical Law; viz. ceremonial and moral. The former took place, when a person promised to his Maker certain sacrifices, as thank offerings, if He would graciously bestow some particular favor. The general rule in this case was, that the matter of the vow, or the consecrated victim, must be perfect in its kind, without the least blem. ish, or defect; otherwise, the Most High would reject it with abhorrence. Accordingly the breach of this regulation is most severely reprehended in the first chapter of Malachi ; "Cursed be the deceiver, who hath in his flock a male, and voweth and sacrificeth unto the Lord a cor. rupt thing; for I am a great King, saith the Lord of hosts." The spirit of this law being founded on moral and eternal reasons, extends to us and all mankind, to the end of the world. It is un. changeably fit, that the best and most perfect being should be honored with the best services, the most perfect oblations of his rational creatures; especially, when they directly address him with their solemn vows, and grateful acknowledgments. The general purport of this rule is eminently binding upon Christians, who derive from their religion the highest motives, helps, and obligations to a pure and acceptable worship. If therefore, our devotions be ignorant or cold, trifling or dis. tracted, we are peculiarly culpable for thus offering in sacrifice to Jehovah the blind and the lame, the torn and the sick. If when we professedly bind ourselves

to the Lord in his holy covenant, we secretly keep back a portion of our hearts, of our time, of our talents, and our possessions, or actions, as Annanias,and Sapphira did a part of the consecrated mon. ey; if we still prostitute the best of our affections and services to some selfish or worldly idol; if, when we make solemn vows to GOD in seasons of calamity, danger, or serious conviction, we are either not cordial at the time, in our resolution to fulfil them, or at best forget and violate them in our after conduct; in these cases what are we better than the wicked and cursed deceivers in the passage just recited?

charge, before the people in writing, for their mature consideration and concurrence, that their consent might be perfectly delib. erate and free. In the next place the people, after a first and second hearing, unanimously accepting the terms proposed, without any reservation or exception "all that the Lord hath said will we do." The articles of agreement being thus concluded between GOD and Israel, they interchangeably put their seals to them; which is done by sacrificing victims, and sprinkling half of their blood upon GoD's altar, and the other half upon the people; by which ceremony Jehovah sealed to them to be their GoD, and they sealed to him to be his people. In like man. ner our Lord Jesus Christ, the Mediator of the new covenant, having offered up himself a sacrifice upon the cross, that his blood might be indeed the blood of the covenant, he as it were, partly sprinkled it on God's al. tar in his intercession, and part

The second class of Jewish TOWS, are those of a moral kind. By vows therefore are eminently denoted those moral engagements, which were the soul, the perfection of Jewish sacrifices, and to which these were but appurtenances and seals, like the formalities of signing and ratifying covenants among men. Accordingly sprinkled it upon his church, ly, GoD speaks of the Jewish nation as having made a covenant with him by sacrifice; (Ps. 1. 5.) which imports that they had in the first place entered into a solemn engagement to Jehovah, binding themselves for ever to love and obey him; which constituted the moral part or substance of the contract; and secondly that they had confirmed this agreement by sacrifice, by all the bloody oblations which they daily presented.

That we may have a more full idea of this subject, let us turn to the 24th chapter of Exodus; where we see Moses in the first place fairly laying all the articles, which God had given him in VOL. II. New Series.

by his word, ordinances, and Spirit; by which two-fold action GoD and man are mutually reconciled, are firmly united and secured to each other by a reciprocal and everlasting engagement.

The twoChristian ceremonies of baptism and the Lord's supper are standing, visible seals of this sacred compact under the gospel dispensation. They are called sacraments from the Latin word sacramentum,signifying the military oath, which the Roman soldiers took, to be faithful to their commander. Baptism is our first public vow, or promise of allegiance to our heavenly Leader; and is therefore called the answer or restipulation of a good conscience

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towards God. When we present ourselves or our children to this sacrament, GoD implicitly proposes this question to us "Do you renounce sin and the world, and promise to follow my banner, with steady courage and perseverance? and will you engage your best endeavors to bring your children to the same resolution and conduct?" Our answer and vow is, "All this by the grace of GOD, we will do." Thus every baptized person is an inlisted, devoted soldier of Jesus Christ, the great Captain of Salvation, and to keep this engagement ever fresh and influential on the mind, the Lord's supper is appointed for the frequent renewal of it; in which sacrament we symbolically partake of the flesh and blood of the great sacrifice, as a most affecting confirmation of our covenant with GOD; as the Jews literally partook of their sacrifices for a similar purpose.

This general and connected view both of Jewish and Christian vows, may give us some clear idea not only of their nature, but of their binding force. If a promise be justly deemed sacred, when made to a fellow-creature; if the breach of such engagement involve at once the baseness and mischief of lying, injustice, and robbery; how awful then must be the obligation implied in a vow to the Most High; especially in that covenant-transaction, by which we devote our whole selves to him as our Master and Portion! What transcendent force does this engagement derive from the infinite dignity of the party, with whom it is formed; from his antecedent and immutable right to our best and constant service; from the gross affront and con

tradiction to his essential attributes implied in falsehood, hypocrisy, or unfaithfulness to Him, and the certainty of his detecting and avenging it; from his wonderful grace and condescension in proposing to enter into a mutual agreement and federal connexion with his own dependent, and rebellious subjects; from the perfect equity, tenderness, and bounty displayed both in the prescriptions and promises of this covenant; from the credit and success of Christianity in the world, which greatly depends on the fidelity of those who have solemnly espoused its cause; and finally, from every tie of personal honor and interest, as well as every motive of benevolence and piety. That our own highest interest is involved in the payment of our Vows appears from the consideration, that the gospelcovenant which is the charter of all our religious privileges and hopes, connects the promise of eternal life with sincerity and persevering faithfulness in our Christian profession; while it threatens a most aggravated pun. ishment to hypocrites and backsliders. There is no crime, which the Bible more frequently or pointedly condemns than falsehood and perfidy in the business of promises and covenants, especially those which respect the Deity. This is ever represented as the capital sin of GoD's an. cient people, as that which unspeakably aggravated their other transgressions, and subjected them to a series of desolating judg. ments; till at length, for their incurable hypocrisies and wickedness, divine wrath came upon them to the uttermost.

Having thus explained the na

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