Esau was absolutely excluded, or left destitute of the means of salvation; but only, that the blessings to be conveyed, by virtue of the promise, to all nations, were to come through the line of Isaac, and not that of Esau. Now, if a promise of this kind was at all to be made, no one will perhaps think of arguing, that the time, manner, character, extent, &c. of this promise, was not purely the privilege of him to determine who graciously deigned to make it. This, I think, it is manifest, is the intention of the Apostle to shew, from the 11th to the 14th verse of this chapter; namely,-that, in the exertion of this mercy, merit or demerit in the individual so appointed, had nothing whatever to do (see, also, v. 16, where we have a similar conclusion drawn). In the 17th and 18th verses, God's faithfulness in following up the terms of this covenant is dwelt upon and vindicated, in the event of the deliverance from Egypt; which, the Scripture also informs us, was undertaken solely with reference to the promise made to the fathers: and, as this promise was given purely by the inscrutable will of the Almighty, to the same source must the furtherance of it be ascribed. Therefore, it is said, hath he mercy on whom he is willing to have mercy, and whom he wills he hardeneth. ("Aga ov, öv Dérer, θέλει, ἐλεεῖ· ὃν δὲ θέλει, σκληρύνει, which I would rather render: Therefore, then, (with) whom he wills he deals mercifully; and (with) whom he wills, hardly.) The exercise of the Divine will is here, evidently, the principal point which the Apostle has before him; and the next is to shew, how this necessarily exerts itself in following up its own purposes.

To the translation of the word exλngive by he hardeneth,* as given in our version, I must object; because the nature of the context here will not bear it: the exhibition of favour on the one hand, and of punishment on the other, being clearly the points in question; just as honour and dishonour,—that is, preference and rejection, in a certain sense,—were in the previous cases of Isaac and Esau. The argument of the Apostle then is, in this case, clear, orderly, and unembarrassed; and the sovereign will of the Almighty in making

So in the Septuagint, Exodus, xiii. 15. 'Hvína dì ioxλńguvs Pagaù ižaroστειλαι ἡμᾶς, ἀπέκτεινε πᾶν πρωτότοκον, κ.τ.λ. Because Pharaoh dealt hardly (as to) sending us out, he (God) slew every first-born, &c.

known his purposes of grace, and in carrying them into effect in the face of all opposition, is satisfactorily vindicated.

The next verse (19) has perhaps created the greatest difficulty which has beset this question, viz. "Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his will?” The persons with whom the dispute is here carried on are evidently Jews, who knew, but who had misapplied, the law. How then would such naturally answer the doctrine here delivered by St. Paul? I should imagine in something like this way: We Jews have never disputed the assertion of Jacob's preference to Esau; we have never denied that mercy was shewn to us, in conformity with the terms of the promise, and that Pharaoh and his host were destroyed: this has never entered into our minds. His appointment therefore has never been resisted by us. Why, then, are we now charged with sin on these heads? And why is it affirmed that we have lost these privileges as a nation?' In reply to this, the Apostle again asserts the Divine prerogative, and then appeals to the ancient Scriptures in support of his conclusions (v. 25): “I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God." Here, then, we have not only God's prerogative, but his will, to extend the means of grace to the Gentiles; and, a little lower down (v. 31), a conclusion is drawn from other prophecies, that Israel (i. e. according to the letter), which followed after the law of righteousness, had not attained to the law of righteousness," because," it is added, “they sought it not by faith" and this manifestly involves the rejection of them as a nation. God, then, had the right to offer his mercy in what way he pleased, and also to whom he pleased. "But why," the question may recur, "doth he yet find fault?" Wherefore is this sudden change of circumstances brought about with respect to the Jews? The answer is," Because they sought it not by faith, but, as it were, by the works of the law." That is, pardon of sin, justification in the sight of God, can be obtained only through an exertion of mercy in the Deity. To this object was the promise directed; this was its final end and scope. But mark the inconsistency of

the Jew Instead of seeking this in the only way by which it could be found, he has been seeking it by means of the law only; when he ought to have known, that by this comes the conviction, not the pardon, of sin. If then mercy, in the rightful bestowal of its own privileges, made choice of the seed of Abraham; it has not, without reason, removed the blessing from his posterity. The Jew has deliberately ceased to be a party in the covenant of promise; while the Gentiles, who were not forgotten at the time of the original compact, have now, according to that appointment, become the favoured party; and because they submit to the principal condition, which is, faith in the Saviour. The purpose of God however still is, and in this respect it is unchangeable, that when the Jew shall again become the spiritual son of Abraham, which must be done through the same faith, he shall again possess all his ancient privileges, as far as their spirit, and the real benefits intended to be conferred by them, are concerned.

There will no doubt, perhaps, now remain as to the scope of the Apostle's argument with regard to the Jews. Let us inquire in the next place, in what situation the Christian Church now stands, as taught in this and other places by the same Apostle. From the manner, then, in which this question is discussed, it seems highly probable that the Christian now stands on precisely the same ground which the Jew once did, taking into consideration the unavoidable difference of circumstances just alluded to. In verses 21-24 of the same chapter, it is said: "Hath not the potter power over the clay, &c. .... 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?" Here, it should be observed, the calling of each is mentioned in the same context, and referred to an exertion of the same power and mercy; and, that no possible mistake may arise as to the calling of the Gentiles, we have, in the next two verses, the prediction of this event cited from the prophecy of Hosea. The Apostle might, indeed, here have gone back to the original promise made to Abraham, in which it was said, that all the nations of the earth should be blessed; but the prophecy adduced is more specific; it marks the very objects of this call as being those persons

who had been excluded during the times of the Jewish polity, but now brought in, according to the predictions made under that system of things.

A difficulty, however, may be started, as to the force of the expressions, "afore prepared unto glory" (ä agonroíμasev eis doğav). It may be urged, as, indeed, it sometimes is, that this passage ascribes an absolute and irreversible predestination to glory to those individuals, who are said to be called among Christians. I answer, if this be the case, it is difficult to imagine why the Apostle cited the prophecy of Hosea* in

The following considerations are offered to shew, how inseparably the doctrine of predestination is attended with an appeal to prophecy in the New Testament. Eph. 1. 3. "Who hath blessed us--According as he hath chosen us in him before the foundation of the world,' that we should be holy, &c. - Having predestinated us unto the adoption of children by Jesus Christ-according to the good pleasure of HIS WILL-wherein he hath made us accepted—(9) Having MADE KNOWN UNTO US THE MYSTERY OF HIS WILL, according to his good pleasure which he had purposed in himself: That IN THE DISPENSATION OF THE FULNESS OF TIMES, he might gather together all things in Christ— In whom we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of HIS OWN WILL," &c. Whatever may be thought of the terms here used, certain it is, that the privilege had in view is argued on the grounds of God's absolute but revealed will, which had now. in the fulness of the times received its fulfilment in Christ, in calling the Ephesian Gentiles, &c. to the knowledge of that salvation, which had been verbally promised before the polity of Israel had an existence, and indeed before Abraham himself had been born.

The parallel passage is (1 Peter, i. 10 &c.): "Of which salvation the Prophets have inquired and searched diligently, WHO PROPHESIED OF THE GRACE (that should come) unto you: Searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it TESTIFIED BEFOREHAND the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves but unto us they did minister the things, which are now reported, &c.—Wherefore gird up the loins of your mind, &c.— But as he which hath called you is holy, so be ye holy, &c.—Forasmuch as ye know that ye were not redeemed with corruptible things-But with the precious blood of Christ, as of a lamb without blemish (and such the Paschal lamb was, see Exod. xii. 5.)—Who verily was fore-ordained (rgosyvwoμivov, as such foreknown, spoken of), before the foundation of the world, but was manifest in these last times....THE WORD OF the Lord endureth for ever. And this is the word which by the Gospel is preached unto you.” That St. Peter here argues on the authority of the revealed will of God, it is impossible for a moment to doubt with the prophecies he commences, and with the authority of these,

This expression will be considered hereafter.

support of his assertion. The prophet evidently speaks of the calling of a people, not of particular individuals: he speaks of a church in the aggregate, not of any or each member composing it in particular; just as the election of the Jews is spoken of taken as a whole, and not as individuals considered singly; and apparently for this reason, the Apostle here speaks in the plural number. If, however, an exception be taken, and recourse had to the particular cases of Jacob,

which he affirms shall stand fast for ever, he concludes: and it is worth remarking, that while he carries on this line of argument, he exhorts believers to sobriety, holiness, and the exercise of hope to the end: taking for granted, as it should seem, that this preordination of things by God, as made known by his servants, had not within itself any irresistible force or power by which their perseverance would be infallibly secured: no, it was made through grace, in order that it might be embraced by faith, and reduced to practice by the efforts of believers, assisted, as it should be, by the co-operating influences of the Holy Spirit. (See 2 Pet. i. 10, 11.)

Let the following passages also be examined, and the appeals to prophecy carefully noted: viz. Acts, ii. 16—23—28; x. 42, 43; xvii. 26—31. Rom. i. 2-4, τοῦ ὁριθέντος. Heb. iv. 7. ὁρίζει. Acts, iv. 25-28, προώρισε. Rom. viii. 28. Who are the called ACCORDING TO HIS PURPOSE (comp. chap. ix. 11, &c.) 30. Moreover, whom he did predestinate, them he also called (comp. chap. i. 2—6; ix. 24-26, &c.), them he also justified (comp. 1 Cor. vi. 11), them he also glorified (comp. iv. 17, 18; Eph. ii. 5, 6, &c.). See aslo v. 36, where a new subject is introduced, and this also argued on written authority-Eph. ii. 20-22; iii. 1—6. "That the Gentiles should be partakers of HIS PROMISE in Christ." 9. "And to make all (men) see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God;" 11. "according to the eternal purpose (≈góðsais rāv alávwv, the purpose of ages) which he purposed in Christ our Lord." To these, other similar passages may be added, in all of which, however, the authority claimed is not any deduction made from the abstract properties of the Divine mind, but the express word of promise; not the fitness of things, but the authoritative word of God. And if this be the fact, which I believe it is, the predestination of the Holy Scriptures is not the predestination of metaphysics, or which is the same thing, the fatalism of the Stoics; but is, on the contrary, that predetermination of events which is to be found in the prophetical Scriptures alone; purposed, it may be for all we know, from eternity; of this, however, we are utterly ignorant; but made known for our edification, comfort, and eternal salvation. We have an exceedingly valuable remark on this subject in Justin Martyr's Apology, which, as it shews the mind of the early Christians on this subject, I must be allowed to transcribe. After giving some extracts from the prophecies (I transcribe the Latin, that he may the more generally be understood), he says, "Cæterùm ne aliqui ex his, quæ protulimus, colligant, ex fati necessitate nos dicere fieri quæ fiant, atque eo quòd prædicta sunt, prædeter