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As it is written, Jacob have I loved; but Esau have I hated." These words are considered by many as hard to be understood, and it is intended, if the Lord permit, to explain them in another discourse. You can easily see that they prove the point in question: that God may, consistently with his promise to the patriarchs. elect some of Abraham's descendants, and reject others, according to his will, and the gracious purpose of his providence.

"What shall we say then?" What inferences are we to draw from this exercise of God's sovereignty? "Is there unrighteousness with God?" May he not confer his distinguishing favours on any persons as best suits his purpose of election? He, who once, in the counsel of his own will, elected the posterity of Isaac in preference to those of Ishmael and other sons of Abraham; and also chose the descendants of Jacob to be of his church, rather than the children of Esau, may still prefer the believing Gentiles, before the unbelieving Jews.

In still further confirmation and proof, the apostle cites God's words to Moses, justifying his kindness to backsliding Israel: "I will have mercy on whom I will have mercy; and I will have compassion, on whom I will have compassion." In the dispensation of his favours he will not consult his sinful creature man, whose wisdom is blindness, and his tender mercies cruel; the Lord's own unerring wisdom his infinite goodness, his holy will, are his counsel

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From these proofs and reasoning, the apostle comes to the inference in our text: "So then it is not of him that willeth, nor of him that runneth; but of God that showeth mercy." Abraham wished that Ishmael might live in covenant with God; Isaac willed that Esau should have the blessing; and Esau ran for the venison that he might receive the paternal benediction; but "though he sought it carefully with tears," God showed that mercy to Jacob. Just, as it is obvious, was the application to the case which St. Paul had in view. The Jews willed that none except their own nation-none, certainly, except they were circumcised, and kept the law of Moses"-should be "counted for the seed, or finally saved. But all their zeal and contentions to establish this doctrine, could not change the inflexible counsels of the Almighty. It was the Lord's sovereign will, and perfectly consistent with his promise to Abraham and his former dispensation to the patriarchs, that the blessings of salvation in Jesus Christ, and all the privileges of his chosen people, should be extended to the other nations of the earth ;-even to all who “ repent and believe the gospel." This great salvation was of God who showeth mercy." Even to those pagan nations, who sought him not, who had lived in the grossest idolatry, who were sitting in darkness and the shadow of death, he sent the light of truth, the tidings of salvation: "Go preach the gospel to every creature."

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The apostle proceeds, in the verses following, to remove another part of the objection; "the severity of God," in casting off the un. believing Jews-in giving them up to a reprobate mind. He shows that God not only "hath mercy on whom he will have mercy;" but

also that "whom he will he hardeneth," and he pursues the argument till he has shown, not only the justice, but "the goodness" of this "severity."

It will suffice for the present that we attend well to the just inferences from what has been considered Is there any thing in the apostle's argument or illustrations, to discourage Christians, or any who desire to be the disciples of Christ? Thus far we see nothing inconsistent with God's impartial goodness: nothing but what exalts his praise, evinces his goodness, magnifies his mercy. The doctrine of the Jews, which the apostle is controverting, is indeed illiberal and confined. He proves that God may, consistently with his word, and that he actually does, extend his mercy to all nations.

When you read this chapter, it is of importance that you do not, from the sound of the words, or from particular expressions detached from their connexion, nor from a partiality for any system of theology or favourite doctrines, forget that the apostle is not, in this chapter, discoursing on the eternal salvation of individuals; but of extending the promises of the gospel, and the dispensation of religious privileges to all who believe in Christ, and submit to his righteousness, and to no others. The doctrine of a particular election, and predestination to future misery, whatever its truth may be, is to be sought for in other parts of the bible: there is nothing to establish or refute it in this chapter. But this, like all holy scriptures, is profitable in its application. We are taught here, what it is very important to "mark, and learn, and inwardly digest," that God's righteous providence governs the world, and rules his church; that our salvation is of him. The whole work, the offer, the terms, the means, even the will and strength by which we comply and persevere, are all of God. This indeed is not particularly taught in what we have now considered : but it is taught in other parts of his word. And there is no impropriety in thus applying our present text, provided we admit no inference which is at variance with other parts of the sacred volume. For can we not, my brethren, truly say, and must we not in truth admit, according to the most literal sense of these words, and as applied to our own salvation individually, that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy?" What pious Christian would dare or desire to question the truth of this declaration? We are wholly dependent on him who first created and still preserves us; we have not power to make one hair black or white. Much less, if less be possible, can we create our hearts anew, raise ourselves from the dead, and attain to immortal blessedness. Not any will or works of ours can destroy the power of sin and death, and lead captivity captive. We are sinful and spiritually helpless. We can offer no sacrifice which will take away our sins. Do the best we can do, and we are unprofitable servants. No efforts in our power can obligate the Almighty to forgive our sins and do us good. Most evidently all the blessings that we have received, or now enjoy, or can hereafter hope for, and chiefly the gift of eternal life, are not of us, "but of God that showeth mercy."

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But is it just and according to godliness to infer from this or any text, that there is nothing which we must do to be saved? Because God will have mercy on whom he will have mercy, does it follow that he will not be merciful to those who turn to him by repentance, and seek him by prayer? Salvation, most certainly, is not of us, however, we may run or will though we do every thing possible, it is still, and not the less" of him that showeth mercy.' But that surely is no reason why he should not give to those who ask; why they who seek should not in consequence find; or why God should not open the door of mercy to them especially who knock. There is nothing in the text, or in this chapter, which, in any degree, contradicts the declaration of God's word, "that in every nation, he that feareth him and worketh righteousness, is accepted with him.” Though your salvation is not of him that runneth; it is your wisdom and your duty to "run that ye may obtain. And it remains true that we 66 run, not as uncertainly." In striving for the mastery, if you strive lawfully, as the gospel directs, in fighting the good fight of faith, you "fight not as one that beateth the air." "Seek, and ye shall find:" "hearken, and your soul shall live." Though salvation most certainly is not of those who will and run, it may be to, and certainly will be to all who strive as God directs.

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The holy scriptures very often explain and familiarize spiritual things to our understandings by things temporal: as when they tell us Paul may plant, and Apollos water, but God giveth the increase." The sense would be the same, were the expression like that in our text: "The increase is not of him that planteth, or of him that watereth but of God whose mercy gives it." In the natural sense of these words, who can deny their truth? Though you plant good seed, in the finest soil, and water the ground with the utmost care, an unseen hand must give it life and vegetation. It grows and is matured, you even "know not how." You might as well sow sand as wheat, if the Lord does not bless your labours. Not all the ingenuity of man can make a blade of grass, or an ear of corn. When with all your labour you have procured bread, it is truly the gift of God: and accordingly the pious Christian justly and sincerely thanks God as the Giver of his daily food. But no man would be so absurd as to infer that to plant or water is fruitless or vain. Our labour is not the less necessary to the production of food. This, indeed, is a good reason why we should plant and water, because "God gives the increase." Should he withhold his blessing, we might as well be idle. And is not the same true in that spiritual sense, in which the apostle uses the metaphor? The renewal of the heart, and the growth in grace are the work of God; but we must plant and water; man must use all the appointed means. If it is God that showeth mercy, this is a good reason for asking it: if he gives the increase, it is the best encouragement to labour. Our Lord says, that without him we can do nothing, and gives that as a reason why we should abide in him. St. Paul declares that "God worketh within us to will and to do :" therefore we are to work out our own salvation;" it is for that reason we may hope to be successful.

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It is worthy of our grateful admiration, that the instances we have of a particular election, are so ordered as to evince the vast extent of God's goodness. Isaac and Jacob were chosen from their kindred, and the Jews generally, from all mankind: but their election was intended to display, and in the event did display, God's mercy to all the nations of the world. In the nature of that purpose of election, one family only could be chosen ; but that purpose was to introduce the promised seed, in whom all the families of the earth should be blessed. In not choosing Ishmael nor Esau, the Lord showed, what also should be well considered, that the promise to Abraham had ultimately and chiefly respect to his spiritual, rather than to his natural seed that "the children of the flesh are not the children of God :" according to the spiritual sense of the promise, Jacob was chosen as the one head of the nation; after him twelve patriarchs. But we soon find, in pursuing the sacred history, that any strangers, Edomites, the descendants of Esau, not excepted, by conforming to the law, might be incorporated into the sacred family, and participate in its privileges. This was a shadow of better things; the substance was like it. Our Saviour appeared, elect and precious, the spiritual Jacob, the Head of the church. Twelve apostles were next chosen. But his kingdom being established, all the ends of the earth were invited to partake of the same salvation. "Whoever will, let him come," "God is not willing that any should perish, but that all should come to repentance." Nothing then could be farther from the apostle's intention, than saying any thing to discourage your coming to Christ, and "working out your own salvation." He would teach you rather to put your trust in nothing human; not in your own moral goodness, nor in any thing that you do or can do; but to consider, that salvation and life eternal are the gift of God; to believe in his word; obey his commandments; submit to his righteousness, and trust in God's mercy through Jesus Christ. He has promised, indeed, to give to those who ask; but forget not that the blessing is his gift, and not the reward of your merits. God's promise through Christ is itself free grace.

This, then, my friends, is the result of our searching this portion of the scriptures. The apostle is vindicating the truth and justice of God in rejecting, from his covenanted mercies, and the privileges of his elect people, the unbelieving Jews; and in preaching his gospel and extending his grace to the Gentiles. And when we apply his arguments and words to the salvation of individuals, and a particular election unto eternal life, let us be careful that we are not wise beyond what is written. The different explanations given of this chapter show in a very striking view, how much our judgment is influenced by preconceived opinion; how much we are disposed to make the scriptures speak the language of a favourite system, and how liable to mistake the sound of words for their sense. I have not entered into the much controverted question of predestination, because, as was observed, the true doctrine of the bible upon that subject must be decided by other parts of the scripture. Very little, directly and

decidedly to the purpose, can be found in this, or the two following chapters

But let us suppose the contrary-that this chapter does speak directly of our salvation as individuals; what, I ask, can you find in it that is discouraging? "Is there unrighteousness with God?" Is it matter of regret that sovereign power is in the hands of the omnipotent Jehovah? in the hands of a Being, who is infinitely wise, and good, and merciful. In what should we more rejoice than that our salvation depends upon his sovereign will?-the will of him, who so loved the world as to give his only Son to be its Saviour! I know of nothing so joyful and so encouraging, as that our immortal destinies are ordered by the Father of our Lord Jesus Christ; that salvation is not of him that willeth and runneth; that it is not of us, who are blind and subject to err; but that it is of him, who truly showeth mercy; of him, who is a righteous, faithful, covenant keeping God, and "whose gifts and calling are without repentance." If salvation were of me, did it depend on my wisdom, or power, or goodness, it would never be effected. It is my chief consolation that our immortal welfare depends on the will, and is at the disposal of Him, "who is gracious, and whose mercy endureth for ever."

In such a God and Saviour, let us "rejoice always." What is more comforting than that such a God "will have mercy on whom he will have mercy?" Yet when we consider that "whom he will he hardeneth," we should "rejoice with trembling " When we consider

that "evil heart of unbelief," which inclines us "to depart from the living God," let us be aware of the peril and of any vain confidence in God's uncovenanted grace. God" will have mercy," to the full extent of his word and his promises in Jesus Christ. He will have mercy, no doubt, so far as consists with his truth, his holiness and other attributes; he will have mercy, we may believe, so far as will contribute to the glory of his character, and the general good of his creatures. So also," whom he will he hardeneth;" but we may humbly trust it is not his will to harden those whom Divine mercy can embrace; he will not harden those for whom, whilst they were sinners, he gave his Son to die, except they reject his mercy and receive his grace in vain. He will not cast off for ever, except where truth and justice require the exercise of this severity,

To such a God the Christian can, and to him, my brethren, let us sincerely pray, "Thy will be done ;-for thine, (O heavenly Father,) is the kingdom, and the power, and the glory, for ever and ever. Amen."

TO THE EDITOR OF THE GOSPEL ADVOCATE.

I AM a constant reader of your useful publication. I trust I have derived some improvement from the perusal of its pages, and earnestly hope that the respectable rank, which it has acquired among the various periodical publications, in this age of pamphlets, may be sus

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