also of the Gentiles." Whereas, if the doctrine we oppose be true, the elect were _always_ his people, and _always_ beloved, and that because he pleased to have it so. That portion of Scripture, therefore, on which Calvinism leans for its greatest support, not only affords it no aid, but actually teaches a different doctrine. There is indeed something of mystery hanging over the providence of God, in bestowing peculiar advantages on some, and withholding them from others. But on this subject much light is cast from various considerations which we have not time to enlarge upon; but especially from that wholesome and consistent Scripture doctrine, that "it is required of a man according to what he hath, and not according to what he hath not." This removes at once all complaint of Jew and Gentile, and authorizes the reply, so often misapplied, "Who art thou that repliest against God?" As a sovereign, God has a right to make his creatures differ in these things, so long as he requires only as he gives. But this differs as widely from the Calvinistic idea of sovereignty, as _justice_ from _injustice_, as _equity_ from _iniquity_. In fact, God no where in the Scripture, places the election of individuals to eternal life, solely on the ground of his sovereignty, but uniformly on the ground of their complying with the conditions of the covenant of grace. Hence his people are a _peculiar people_--his sheep _hear his voice and follow him_--they are _chosen out of the world_--they are _in Christ_, not by an eternal decree of election, but _by faith_--for "if any man be _in Christ_, he is a _new creature_"--and of course, he is not _in him_, until he is a "new creature"--then, and not before, they become his, and he seals them as such, "In whom, _after that ye believed_, ye were sealed with the Holy Spirit of promise." But if they were elected from eternity, they would be his when they did not _hear his voice_, and were not _new creatures_.