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theologians on that subject which has recently engrossed us the first of whom would extend the doctrine of predestination to individuals, and make the final and everlasting condition of each single man the subject of an absolute and rigorous decree from all eternity; and the second of whom, revolted by what they feel to be the utter harshness of such a representation, would at the same time yield so far to the authority of Scripture, as to advocate a certain application of this doctrine to whole nations or collective bodies of men. That is-they will allow, not of certain individuals being predestined to life eternal in heaven to the exclusion of all others; but they will allow of certain nations being predestined to the light of Christianity upon earth, while others are left in the darkness of superstition or of paganism. They cannot refuse, for example, that the call of the Gentiles and the rejection of the Jews were both of them matters of prophecy and of predestination in the counsels of heaven. But this they contend for as the whole length to which the doctrine of God's fixed and irreversible decrees ought to be carried-arguing, in fact, that the only purpose of the apostle was to vindicate the great national movement which the true religion made in his day away from his people, and onward to the other countries and people of the world. They hold the doctrine to be tolerable thus far, and chiefly because it does not infringe on the warrant of each individual man to embrace the gospel in those places where the gospel is proclaimed; and

appears to leave untouched all the practical influences by which men are led to choose, and to resolve, and to endeavour, and to strive, and to put forth all the activities of their nature in the business both of willing and of working out their own salvation.

We have already laboured to assure you, that the most staunch and sturdy advocates of a predestination which reaches even to individuals, would contend as earnestly as others for the unexcepted range of the gospel call, and for the freest and widest scope to all the activities of gospel obedience. And we further concede the great object of the apostle throughout the whole argumentation of this chapter, to have been just to establish a national predestination; and that with the purpose of justifying the transference which was about to be made of the true religion from Jews to Gentiles. Nevertheless, he, in the course of his argument, unfolds to us the power or the predestination of God as extending to individuals also-to the good destinies of Isaac and Jacob on the one hand-to the evil destinies of Ishmael and Esau and Pharaoh upon the other. The truth is, it is by an influence upon the hearts and the histories of individuals, that he gives a direction to the fortune and to the history of nations; and again, on the state of a nation may turn both the present character and the future nay eternal condition of each individual belonging to it. They who admit of a predestination in regard to the larger historical movements of this world's king

doms, cannot escape from the necessity of this predestination having an influence upon individuals and upon families. More especially upon the light of the gospel having been predestined for any nation, may there depend the eternal life of every separate man in that nation who shall have embraced the gospel. But we now bid our final adieu to the general argument; and we should like to do it in the very spirit wherewith our Saviour met the speculative question of that enquirer, who asked Him if there were many that should be saved. He was bidden to recall his attention from this wide and general survey, and simply look to himself and labour for his own salvation. The reply was strive to enter in at the strait gate-for many shall seek to enter in and shall not be able. And so, my brethren, would I have you to turn yourselves from the general survey of God's arrangements, to a personal search and application of your own case and interest therein. He has at least introduced the light of the gospel to that country in which you dwell. He has at least visited you with Christian Sabbaths and Christian opportunities. The effect of His having so selected and signalised our nation is, that He has selected and signalised each individual amongst you by a pointed personal offer of reconciliation. This is the matter that concerns you; and, could we only prevail upon you duly to entertain this matter, we should hold it a far higher achievement, than to furnish you with all the arguments, and exhibit even to your full conviction all

the parts and proportions of our systematic theology. We tell you of God's beseeching voice. We assure you, in His name, that He wants you not to die. We bid you venture for pardon on the atonement made by Him who died for all men. We bid you apply forthwith to the Spirit of all grace_and_holiness, that you may you may be qualified to enter into that beatific heaven, from whose battlements there wave the signals of welcome, and whose gates are wide open to receive you. We would bring this plain word of salvation nigh unto every conscience, and knock with it at the door of every heart; and, commissioned as we are to preach the gospel not to a chosen few while we keep it back from the hosts of the reprobate, but to preach it to every creature under heaven, we again entreat that none here present shall forbid themselves-for most assuredly God hath not forbidden them. But come unto Christ all of you who labour and are heavy laden, and ye shall have rest. Look unto Him all ye ends of the earth; and, though now placed at the farthest outskirts of a moral distance and alienation, even look unto Him and ye shall be saved.

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LECTURE LXXV.

ROMANS, ix, 25–33.

"As he saith also in Osee, 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. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: for he will finish the work, and cut it short in righteousness; because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith: but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law: for they stumbled at that stumbling-stone; as it is written, Behold, I lay in Sion a stumbling-stone and rock of offence: and whosoever believeth on him shall not be ashamed."

VER. 25. 'As he saith also in Osee, I will call them my people which were not my people; and her beloved which was not beloved.'

The apostle, with his usual skill and dexterity of argument, addressed himself as a Jew to the Jews; and so brings their own scriptures to bear

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