then, could only find its accomplishment in the conversion of the Gentiles by the Gospel of Jesus Christ. The word "nation” is here a figurative expression in reference to God's dealings with Israel. The Gentiles are called as individuals. The righteous nation, Is. xxvi.

2, is composed of believers.

V. 20. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

V. 21. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

If Moses predicted the calling of the Gentiles somewhat obscurely, Isaiah had foretold it very plainly, and placed it in a light that would be most offensive to the Jews. In this prophecy the bringing in of the Gentiles, and the ready reception which they would give to the Gospel, and at the same time the obstinate unbelief of the Jews, notwithstanding the earnest and constant entreaties of the servants of God, are plainly indicated. Nothing could more clearly describe the conduct of the Jews and the reception that they gave to the message of salvation, than this prophecy of Isaiah. In this and the preceding chapter, the Apostle has fully shown that the calling of the Gentiles and the rejection of the great body of the Jewish nation had been the purpose of God during the whole of that econo

my which separated the latter from the rest of the world, and under which they had enjoyed such distinguished and peculiar privileges.

While in the ninth chapter the sovereignty of God in the rejection of the great body of the Jewish nation is prominently brought into view, in the chapter before us their rejection is shown to have been the immediate effect of their own unbelief. No truth is more manifest in every part of the Old Testament Scriptures than that contained in the declaration just quoted from, Isa. lxv. 2. “All day long I have stretched forth my hands unto a disobedient and gainsaying people." What outward means did not God. employ to induce the Israelites to love and honour him, and to lead them to submission to his authority! "I have hewed them by the pro phets; I have slain them by the words of my mouth."-Hosea, vi. 5. "I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice."-Jer. xi .7. " And now,

O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vine yard that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?" Isaiah, v. 3.

Here, then, is the stretching forth of the hands of God to that people all the day long; that is, during the whole period of their dispensation, and here the complaint is verified of their continuing, notwithstanding, disobedient and gainsaying. The fault, then, was their own, and the awful sentence that followed, Isaiah, v. 5, 6, was merited and just.

In this we see what is the consequence, when God employs only outward means to lead men to obedience, and does not accompany them with the influence of his efficacious grace. Without this the Apostle shows in the preceding chapter that the whole nation of Israel, without exception, would have been as Sodom and Gomorrah. Here, then, is the condition into which many in their wisdom, in opposing the doctrines of election and efficacious grace, would if they could establish their unscriptural notions, bring the whole race of mankind. They are displeased at the idea that all the heathen nations were left to themselves, while so much favour was shown to Israel, yet we see in the case of Israel, in whom so full a display is made of the charac ter of man, what would have been the result of a similar dispensation of outward means as to the other nations also? But according to the system of such opposers of the clear doctrine of the Scriptures, there still remains something

good in man which may lead him, without a change of heart, to embrace the glad tidings of salvation. They also affirm that man has power to resist and make void the internal operation of grace.

In support of this last opinion many refer to such texts as that in Genesis, vi. 3, where God says—“ My Spirit shall not always strive with man;" and to the words of Stephen, when he charges the Jews as stiff-necked and uncircumcised in heart and ears, who, as their fathers did, always resisted the Holy Ghost, Acts, vii. 51. But the answer is easy when we attend to the different aspects in which the grace of God is presented in Scripture. Besides its existence in the mind of God, it is spoken of either in its manifestation in his word, or in its operation in the heart. In its manifestation it may, and unless accompanied by its internal operation, always will be resisted. To resistance to it in this way the above passages refer, and give their attestation; and for the truth of this we can appeal not only to the example of the nation of Israel, but also to what we see passing before us every day. Multitudes in the enjoyment of the full light of the revelation of grace continually discover their resistance to its manifestation in the word. But not so with respect to grace, in its internal operation in the heart.

This cannot be effectually resisted.

On the contrary, so far as it proceeds, it takes away all inclination to resist, creating a new heart, and making those who are the subjects of it willing in the day of God's power, Psalm, cx. 3. Here, then, there must be an election by God of those who shall thus be favoured, without which not one individual would be saved. If the doctrine of the fall in its proper extent be admitted, the doctrines of election and efficacious grace must be embraced by those who do not believe that all men are to be left to perish.

In this chapter we see how highly God values his law. Though the Jews had a zeal of God, yet as they attempted to substitute their own obedience, which fell short of its demands, for the perfection it requires, they were rejected. In order that any of the human race might be saved, it was necessary that the Son of God should fulfil the law. He alone is the end of the law for righteousness to every one that believeth. On this law of everlasting obligation, under which all mankind were placed, it may be proper to make a few general remarks, as well as on the covenant with Israel, to which there is also reference in this chapter.

God is the legislator as well as the Creator of the world, and his law necessarily proceeds