'passion must always be exercised without any 'violation of the eternal rules of justice: the above ' declaration was made to Moses after God had 'laid aside his purpose of "consuming" the Is'raelites for worshipping the golden calf, and "when he "repented of the evil which he thought 'to do unto his people." 1 If the whole of this chapter could be proved to ' relate to the present world only,' it would remove some difficulties out of the way, which now press very hard on Anticalvinists: but very conclusive arguments will be required to establish this point. It has before been shewn that his Lordship has confounded the illustrations of the subject, used by the apostle, and taken from the Lord's dealings with the family of Abraham and Isaac as to temporal benefits and outward religious advantages, with the thing to be illustrated; namely, his dispensations, or dealings, with mankind as to their personal and eternal concerns.2 Supposing that all which the apostle adduces concerning Isaac and Ishmael, Jacob and Esau, nay, concerning Pharaoh, related to the present world exclusively, (which would be far too liberal a concession ;) is it not undeniable, that St. Paul merely adduces these examples as serving to illustrate the doctrine which he had before been explaining and establishing, in the latter part of the preceding chapter,3 in which every thing is individual, spiritual, and pertaining to eternal life and glory? The passage has been considered; and it implies the rejection of the Jews, as a nation, from being the 2 See on Ref. 216, 217. 'Ref. 238. 3 Rom. viii. 28-39. See on Ref. 235, 236. ac people of God. Then the apostle, in most emphatical terms, laments that this highly favoured people should thus forfeit their distinguished privileges. But he adds, "Not as though the word " of God hath taken none effect: for they are not "all Israel, which are of Israel: neither because they are the seed of Abraham are they all chil"dren; but in Isaac shall thy seed be called: "that is, they which are the children of the flesh, "these are not the children of God; but the "children of the promise are counted for the seed." -Here it is evident that there was, in the nation of Israel, a true Israel, a believing remnant, "cording to the election of grace." This had always been the case, and was so, at the time, when the nation was rejected. "God did not "cast away his people whom he foreknew." "Is"rael hath not obtained that which he seeketh "for; but the election hath obtained it, and the 66 rest were blinded."1 Thus Isaiah: "Israel "shall be saved in the Lord with an everlasting "salvation: ye shall not be ashamed nor con"founded world without end." "In the Lord "shall all the seed of Israel be justified and shall glory."2 Was the nation of Israel, or the true Israel, here intended? Would any except the true Israel, consisting of real believers, be "saved "with an everlasting salvation?" be "justified " and glory" in the Lord? This had before been spoken of, when the apostle was stating the doctrine of justification, where he distinguishes the natural from the believing seed of Abraham, most expressly;3 as our Lord also does, in his discourse ' Rom. xi. 2-7. 2 Isa. xlv. 17, 25. 3 Rom. iv. 9-17. with the Jews. But, lest the descendents of Abraham by Ishmael, and the sons of Keturah, and those of Isaac by Esau, should be supposed to be the persons intended by the apostle; he does not here begin with Abraham's seed, but with Israel: "All are not Israel, which are of Israel." Now, certainly all the descendents of Jacob belonged to the nation of Israel, "the chosen people " of God," to whom many and distinguishing external privileges appertained: but they did not all belong to the "true Israel of God;"2 to those "whom he had predestinated to the adoption of children, by Jesus Christ, unto himself, accord"ing to the good pleasure of his will."3" The "children of the flesh, these were not the children "of God:" for of the latter the apostle had before said, "If children then heirs; heirs of God, and "joint-heirs with Christ." This is the general principle, into which he resolves all his particular examples; his doctrine, of which all his examples are apposite illustrations: and he concludes the argument by saying, "Therefore he will have 66 mercy on whom he will have mercy, and whom "he will he hardeneth." Indeed he supposes this doctrine will excite the objections of many readers; and adds, "Thou wilt say then unto me, Why "doth he yet find fault? for who hath resisted his "will?"-thus confounding his secret purpose with his revealed commands. This he answers, not by qualifying his doctrine, but by saying, Nay but, O man, who art thou that repliest against God? Shall the thing formed say to "him that formed it, Why hast thou made me 66 John viii. 37-39, 44. 2 Gal. vi. 16. 3 Eph. i. 5. "thus? Hath not the potter power over the clay, "of the same lump to make one vessel unto ho"nour and another to dishonour? What if God, 66 66 willing to shew his wrath and to make his power known, endured with much long-suffering the "vessels of wrath fitted to destruction; and, that "he might make known the riches of his glory "on the vessels of mercy, which he had afore prepared unto glory; even us whom he hath called, "not of the Jews only, but also of the gentiles?"1 Now will any man having well considered this argument, continue to say that the whole of it ' refers to the present world only?' 'A and Boa, perdition and glory, the words here used, uniformly relate to eternal condemnation or eternal happiness, when spoken in this way concerning individuals. 'The above declaration was made to Moses, ' after God had laid aside his purpose of consuming 'the Israelites, for worshipping the golden calf; and when "he repented of the evil which he 'thought to do unto his people."-The mercy 'therefore here spoken of is not forgiveness of sins, granted to each person separately at the 'day of judgment, but God's receiving his chosen 'people collectively into favour again after they ' had displeased him; such national reconciliation in this world, as well as the original election of 'a peculiar people for the purpose of executing 'the great plans of divine Providence, being per'fectly consistent with strict retribution to indi'viduals in a future life.'2 with the Jews. But, lest the descendents of Abraham by Ishmael, and the sons of Keturah, and those of Isaac by Esau, should be supposed to be the persons intended by the apostle; he does not here begin with Abraham's seed, but with Israel: "All are not Israel, which are of Israel." Now, certainly all the descendents of Jacob belonged to the nation of Israel, "the chosen people "of God," to whom many and distinguishing external privileges appertained: but they did not all belong to the "true Israel of God;"2 to those "whom he had predestinated to the adoption of 66 children, by Jesus Christ, unto himself, accord"ing to the good pleasure of his will."3" The "children of the flesh, these were not the children "of God:" for of the latter the apostle had before said, "If children then heirs; heirs of God, and "joint-heirs with Christ." This is the general principle, into which he resolves all his particular examples; his doctrine, of which all his examples are apposite illustrations: and he concludes the argument by saying, "Therefore he will have mercy on whom he will have mercy, and whom "he will he hardeneth." Indeed he supposes this doctrine will excite the objections of many readers; and adds, "Thou wilt say then unto me, Why " doth he yet find fault? for who hath resisted his "will?"-thus confounding his secret purpose with his revealed commands. This he answers, not by qualifying his doctrine, but by saying, "Nay but, O man, who art thou that repliest "against God? Shall the thing formed say to "him that formed it, Why hast thou made me ' Eph. i. 5. John viii. 37-39, 3 |