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NOTE IV.

This note refers to Letter XVII, page 268.

Reprobation and Election, as taught in the ninth of

Romans.

IN this controversy, the Epistle to the Romans, and more especially the ninth chapter, require very particular and special notice. In this place however, nothing more is admissible, than merely a few reflections and general observations, in respect to the Apostle's leading purpose, in writing this epistle; and a subjoining thereunto, a concise, but luminous exposition of this celebrated ninth chapter. As to the Apostle's leading purpose in thus writing, we may derive much information thereon, by duly attending to its date, in connection with a few of the most prominent features of its contents.

In the index, commonly annexed to our bibles, A. D. 60 is considered as the period of this epistle's being written. But "Pierson dates it at Corinth, in the year 57; others with Lardener, in the beginning of 58; and others, with Mill, in 58, without determining the time of the year." But these slight shades of difference are wholly immaterial. St. Paul suffered martyrdom unquestionably either in the year 66 or 67. And Jerusalem, beyond all doubt, was destroyed A. D. 70.

It therefore, was but ten or twelve years at the most, before this expected and terrifick catastrophe, that this epistle was written, and but a still shorter time, before the apostle's own death. As the desolation of the temple, the city and nation of the Jews had been so expressly foretold by Christ, and the time of it predicted to be, during the days of the generation, cotemporaneous with himself; it therefore, was impossible that the apprehension of it, should not deeply have impressed the feeling heart, and soul, and mind, of this holy apostle. It was this, in conjunction with other effects of the Jewish apostacy, that extorted from him the declaration, "I say the truth in Christ, I lie "not, my conscience also bearing me witness in the "Holy Ghost, that I have great heaviness, and con"tinual sorrow in my heart. For I could wish that "myself were accursed from Christ, for my brethren, my kinsmen, according to the flesh."

Under these impressions therefore, a leading object or purpose with St. Paul was, to endeavour, in this epistle to the christian church, in the great metropolis. of the Roman empire, to enlarge on such topics, as would best tend to prepare, and instruct, both Jews and christians, for a profitable use of that approaching exhibition, of most righteous and awful retribution of divine providence, thus to be inflicted on the impeni tent murderers, and despisers of the Son of God. And hence, the reprobation of the Jews, and election of Gentiles, constitute the most prominent features of the ninth, tenth, and the eleventh chapters of this epistle.

Other interesting subjects, are indeed discussed in different parts of this book; but still, the election of Gentile believers, and the rejection, and yet final restoration of Israel, are designedly, and most expressly declared and discussed. They are proved to be subjects of Old Testament prophecies; and are vindicated on the principles, both of retribute justice, and of divine sovereignty. But, that I may not unduly anticipate this apostle's reasonings on these subjects, I shall now, here subjoin, the following judicious exposition, of the ninth chapter, by the learned, and candid James Macknight, D. D.

COMMENTARY.

1. I speak the truth in the presence of Christ, and do not lie, my conscience bearing me witness in the presence of the Holy Ghost, when I assure you,

2. That I have great grief and unceasing anguish in my heart, because the Jews are to be cast off, the temple is to be destroyed, and the nation to be driven out of Canaan.

3. For I myself could wish to be cut off from the church, instead of my brethren, my kinsmen by descent from Abraham: and therefore in what I am going to write, I am not influenced by ill will towards my nation :

4. They are the ancient people of God, theirs is the high title of God's sons, and the visible symbol of God's presence, and the two covenants, and the giv ing of the law, which, though a political law, was dic

tated by God himself, and the tabernacle worship, formed according to a pattern shewed to Moses, and the promises concerning the Christ.

5. Theirs are the fathers, Abraham, Isaac and Jacob; persons eminent for piety, and high in favour with God: and from them the Christ descended, according to his flesh, who is over all God blessed for ever. Amen. The Jews therefore by their extraction and privileges, are a noble and highly favoured people.

6. Now it is not possible that the promise of God hath fallen to the ground; nor will it fall, though the Jews be cast off. For all who are descended of Israel, these are not Israel; they do not constitute the whole of the people of God.

7. Neither, because persons are the seed of Abraham according to the flesh, are they all the children to whom the promises belong; otherwise Ishmael would not have been excluded from the covenant, (Genesis XVII, 20, 21.) But God said, In Isaac shall thy seed be called,

8. That is, the children of Abraham by natural descent, these are not all the children of God and heirs of Canaan, of whom God spoke to Pharaoh: Exodus IV, 22. But only the children given to him by the promise, are counted to him for seed.

9. Now, the word of promise was this: I will return to thee according to the time of life, and lo Sarah thy wife shall have a son. Wherefore, Isaac is the only seed whom God acknowledged for his son and heir.

10. And not only was there that limitation of the seed to the promised son, but to prevent the Jews from thinking Ishmael was excluded on account of his character, when Rebecca also had conceived twins, by the one son of Abraham, even by Isaac our father,

11. And these twins verily not being yet born, neither having done any good or evil, that the purpose of God in making the one twin the root of his visible church rather than the other, might stand by an election, made, not on account of works, but from the mere pleasure of him who called Isaac the seed preferably to Ishmael. See verse 7.

12. It was said to Rebecca, "Two nations are in "thy womb, and two manner of people shall be sep"arated from thy bowels, and the one people shall be "stronger than the other people, and the elder shall "serve the younger."

13. This election proceeded from God's own pleas ure, as it is written, Mal. 1, 2, 3. I loved Jacob and· hated Esau, "and laid his mountain waste."

14. What shall we say then, concerning the election of Isaac preferably to Ishmael, and of Jacob preferably to Esau, to be the seed to whom the temporal promises were made? Is not injustice with God? By no means.

15. For, to shew that God may bestow his favours on whom he pleases, he saith to Moses, I will be gracious to whom I will be gracious, and I will shews mercy on whom I will shew mercy. In conferring favours on nations, and in pardoning those who de serve destruction, I act according to my own pleasure.

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