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kind saved? That this will not be the case, even they who oppose the sovereignty of God in the election of grace cannot deny. Besides, will they, who affirm that God chooses men to eternal life because he foresees that they will do good works, deny that, at least, God foresaw the wickedness of Esau's life? Even on their own principles, then, it was just to hate Esau before he was born; and, on the same ground of foreseeing his good works, it would have been just to love Jacob. Or will they say that this hatred should not have taken place till after Esau had acted such a part? This would prove that there is variableness with God, and that he does not hate to-day what he will hate to-morrow. Where, then, is the necessity for any one, whatever his sentiments may be, to resort to the vain attempt to show that, when it is said God loved Jacob and hated Esau, it only means that he loved Esau less than Jacob? As well may it be affirmed that when, in the prophecy of Amos, v. 15, it is said, "Hate the evil, and love the good," the meaning is, that we ought to love evil only in a less degree than good. But the truth is, that all opposition to the plain and obvious meaning of this passage proceeds from ignorance of the state of death and ruin in which all men by nature lie, and from which no man can be recovered by any outward means alone, however powerful in

themselves. This cannot be effected by any thing short of the unmerited and invincibly efficacious grace of God, operating in the heart of those on whom he will have mercy according to his sovereign good pleasure. Undoubtedly God was under no obligation to save any of the human race more than of the fallen Angels. If he save any man, it is because he hath mercy on whom he will have mercy, or as seemeth good to him. According to those who oppose this manner of acting, God was under an obligation to send his Son into the world to save sinners.

V. 14. What shall we say then? Is there unrighteousness with God? God forbid.

The Apostle anticipated the objection that the carnal mind would make to his doctrine. Does not this imply that there is injustice in God? This objection clearly shows that the view which has been taken of the preceding passage is correct. For it is this view which suggests the objection. Is it just in God to love one who has done no good, and to hate one who has done no evil? If the assertion respecting loving Jacob, and hating Esau, admitted of being explained away in the manner that so many do, there could be no place for such an objection. And what does the Apostle reply to this? Nothing but a decided rejection of the supposition that God's treatment of Jacob and Esau im

plied injustice. By asking the question if there be unrighteousness with God, he strongly denies that in God there is here any injustice; and this denial is sufficient. According to the doctrine which he every where inculcates, consistently with that of the whole Scriptures, God is represented to be infinitely just, as well as wise, holy, good, and faithful. In the exercise of his sovereignty, therefore, all that God wills to do must be in strict conformity with the perfection of his character. He cannot deny himself; He cannot act in a manner inconsistent with any of his divine attributes.

V. 15. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

What is the ground on which the Apostle here rests his denial that there is unrighteousness with God? He enters into no defence of God, gives us no metaphysical distinctions, but rests solely on the authority of Scripture. He produces the testimony of God to Moses, declaring the same truth that he himself affirms. This is quite enough for Christians. It is not wise in them to adopt a mode of vindicating God's procedure, so very different as is frequently the case from what is employed by himself. How many go about to justify God, and thereby bring God to the bar of man. From the defences of Scrip

ture doctrine, often resorted to, it might be sup posed that God was on his trial before men, rather than that all shall stand before him, and that the mere will of God is supreme justice. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. That is, I will have mercy on whom I please-I will bestow my favours, or withhold them, as seemeth to me good. The answer, then, of the Apostle amounts to this, that what is recorded concerning God's loving Jacob and hating Esau, is in nothing different from his usual mode of procedure towards men, being entirely consistent with the whole plan of his government. All men are lost and guilty in Adam; it is of mercy that any are saved; and God declares that he will have mercy or not upon men according to his own good pleasure. It is only of this attribute that such language, as is contained in this passage, can be employed. "I will have mercy on whom I will have mercy." The exercise of every other attribute is at all times essential, and never can be suspended. God must be holy, and wise, and powerful, and just, and true; he must be each and all of these, and at all times.

V. 16. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

This is the conclusion from the whole. Sal

vation is not from the will of man, nor from his efforts in striving for it; but is entirely of God's mercy vouchsafed to whom he pleases. What foundation, then, can be discovered in the word of God for those schemes of self-righteousness that, in a greater or less degree, make salvation depend on man's own exertions? There may be an allusion here to Jacob's desiring the blessing of the birthright, and his running to provide the venison by which he deceived his father; but his obtaining the blessing was solely the consequence of God's good pleasure; for the means he employed for the purpose merited punishment, rather than success. In like manner, the salvation of any man is not to be ascribed to his own good-will and diligent endeavours to arrive at it, but solely to the purpose of God according to election, which is "not of works, but of him that calleth." It is true, indeed, that believers do both will and run, but this is the effect, not the cause of the grace of God being vouchsafed to them. " Work out your own salvation with fear and trembling." To whom is this addressed? To "the saints in Christ Jesus," in whom God had begun a good work, which he will perform until the day of Jesus Christ-to them who had always obeyed, Phil. i. 1, 6, 29; ii. 12. But besides this, what is the motive or encouragement to work

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