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The apostle shows the wisdom and the benevolence of God in this very dealing how little reason the Jews had for complaint, and how much the Gentiles for rejoicing, that the Lord had thus ordered "his purpose of election." With him all punishment of sinners is just; all forbearance is mercy; not only to the immediate object of the forbearance; but (in the present instances certainly) to other people— even to "all the nations of the earth." For God, in this dispensation, this just punishment of the Jews, whose accumulated sins had rendered them vessels of wrath, and fitted them for destruction, made known, as the apostle adds, "the riches of his glory on the vessels of mercy,' ," the believing Gentiles, which he had afore prepared unto glory," by these very dealings with the Jews. This wonderful depth of the riches, both of the wisdom and goodness of God," as the apostle expresses it, is explained in the 11th chapter, where, the Lord permitting, at some future opportunity, we shall consider and admire it. We shall there see, with much cause for gratitude and praise, his merciful goodness, even to us, whom he hath called, not of the Jews only, but also of the Gentiles:" even us of the Christian church, hath be prepared unto this honour, by a continued chain of providential events, and in due time hath called us to a knowledge of his grace and faith in him.

The apostle, in the 25th and following verses, proceeds to show from the prophets, that the Gentiles were to be called into the Christian church. Thus God said by the prophet Hosea: "I will call them my people which were not my people; and her beloved, which was not beloved. And," still more plainly in the first chapter he declares, "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." Strange it was, that the Jews should object to an event which was so clearly foretold in their sacred scriptures. The apos

tle further reminds them that the destruction of the tribes of Israel was also predicted. Isaiah (x. 22,) lamented that, "though the number of the children of Israel be as the sand of the sea, a remnant (i. e. a small part only) shall be saved." The great body of the nation, it was thus clearly predicted, would perish in unbelief. "For he will finish the work," continues the apostle, still quoting from Isaiah, "and cut it short in righteousness: because a short work will the Lord make upon the earth." The destruction and dispersion of the unbelieving Jews, it was foretold, would be executed in a short time after the judgment commenced; which the event verified. And yet it will be just on the part of God, and done in righteousness; because they were before as vessels of wrath: their sins and perverseness had fitted them for destruction. And the same prophet Isaiah had before predicted, i. 9. "Except the Lord of sabaoth had left us a seed, we should have been as Sodom, and been made like unto Gomorrha." Had not a few continued faithful, the whole nation of the Jews, like those wicked cities, would have been utterly destroyed. Our Saviour declares the same thing, when prophesying the destruction of the Jews: "Ex

cept the Lord had shortened those days, no flesh (no part of the nation) should be saved: but for the elects sake, the days shall be shortened." And perhaps Isaiah had respect to this, when he said, "The Lord shall cut short the work in righteousness," meaning that the calamity should not be continued till the whole people perished: that for the sake of the believing remnant, the Christian church, the days should be shortened.

We now come to our text, which contains some inferences that the apostle draws from his reasoning, and from the prophecies considered. "What shall we say then?" What inference follows from what has been said? This appears to be the truth: "That the Gentiles, who followed not after righteousness," who had before lived in wickedness and idolatry, "have attained to righteousness, even to the righteousness which is of faith." Convinced that they were sinners, they trusted not in their own works: they looked to God's mercy for acceptance, through Jesus Christ: and for this faith they were justified. "But Israel, who followed after the law of righteousness," who had been, as they boasted, careful and scrupulous in performing religious rites, and observing the law of Moses, "have not attained to the law of righteousness. Wherefore?" This seems as a paradox: how can it be that they who were the most diligent in following after righteousness, should be the very people who have not obtained it? The reason is soon given : "Because they sought it not by faith, but as it were by the works of the law for they stumbled at that stumbling stone of their own righteousness They observed indeed the letter of the law, respecting meats, and sacrifices, and purifications. and the sabbath but they departed from its spirit. The law was their schoolmaster to bring them to Christ: all its institutions pointed to him as the end of the law for righteousness to them who believe. It showed them that they were polluted, sinful creatures, and could not be accepted as righteous without a sacrifice, to expiate their offences. But the sacrifices under the law, the blood of beasts which they offered year by year, could not in themselves take away sins: they looked forward to Christ the great and only true Sacrifice. Yet when Christ

came, and, as the true Lamb of God, was slain for the sins of the world, these unbelieving Jews did not receive him as their Saviour, nor acknowledge his merits. They claimed justification by the works of the law which they had done: they trusted in the shadow, while the substance they rejected. A Saviour who was put to death, their pride would not receive: Christ crucified was to them "a stumbling block." But this also "is written" in Isaiah and clearly predicted: "Behold I lay in Zion a stumbling stone, and rock of offence:" a Saviour whose deep humility would through their pride be an obstacle to their faith, and induce many to reject him. And yet, adds the prophet, "whosoever believeth on him shall not be ashamed:" that is of his humility: but glory and rejoice in his cross. To such believers, Christ crucified is the power of God, and the wisdom of God."

Such, briefly as I can well express it, is the plain sense of this chapter and, when rightly understood, what chapter can be more interesting or instructive? It wonderfully unfolds the mystery of God's pro vidence in the calling of the Israelites, and the institutions of the law, and shows, in the clearest light, that sure foundation, that Rock of ages, on which our salvation stands. Christ, speaking of himself as this Rock, says, "Whosoever shall fall upon this stone, shall be broken : but on whomsoever it shall fall, it shall grind him to powder." The Jews stumbled upon it and were much divided: it fell upon them, and was their destruction.

Let it be our improvement to consider, and carefully to shun their fault. We are indeed generally inclined to acknowledge that Jesus is the Christ, and we look for no other Messiah. But we are liable, not less than the Jews, to stumble on our own righteousness, and like Pharaoh to exalt ourselves against God. It has often been observed, and it must continue to be repeated, while the gospel is preached to the race of Adam, that our pride opposes the wisdom of God: we naturally and continually incline to set up our will and our reason against the Divine plan of our own salvation. But this is done at our peril. If we stumble on this stone, we shall be broken. Hence publicans and harlots, as our Lord says, will enter the kingdom of God before the selfrighteous. Those who followed not after righteousness; those who have lived in sins and infidelity; if they will seek salvation now by faith; if the language of their heart is, "God be merciful to me a sinner;" if their trust is in Jesus Christ. they shall be accepted. None that come to him, will be cast out We have much occasion to rejoice that the Lord omnipotent reigneth; that he governs the universal world; that all events, and that especially, which. to us, is of all the most interesting, our eternal state-the salvation of our soul-is at the sovereign disposal of his infinite wisdom. He has mercy on whom he will; and we know that he is not willing that men should perish: even "the vessels of wrath fitted for destruction, he endured with much long suffering." Those who love his laws and seek his favour, he will never leave nor forsake those only will he destroy, who are hardened by his goodness, and despise his mercies. Let it then be our great concern and religious care, as God shall give us grace, to be of those humble, believing souls; those obedient children, on whom he will have mercy:" and to shun the sins and impenitency of those whom God may justly harden. Let not the presumptuous, impious thought enter our minds, that God can unreasonably find fault, or punish those who are not guilty Our ways are unequal; but his are not so. We have sinned and done wickedly, but his ways are equal: he " is no respecter of persons." We are indeed in his power, as clay in the hands of the potter: our hearts, our souls, our immortal destinies, are at his control. His mercy would form us into "vessels of honour." Let us take heed that through our wickedness the work is not marred. It is not for us to ask, "Why hast thou made me thus ?" but " What wilt

thou have me to do?" Our part is gladly and faithfully to perform the will of him, who hath called us out of darkness into marvellous light. What an exalted idea does it give us of God's benevolence, to learn from his own word, that even his judgment-his strange work—is intended not more to show his displeasure against sin, and "make his power known," than to manifest "the riches of his glory on the vessels of mercy-even us whom he hath called, not of the Jews only, but also of the Gentiles." Can we hesitate to trust in such a God? Can we fear that his secret decrees may debar us of access to the streams of his mercy? Can we wonder that he should "find fault" with those who will trust in their own works for justification, rather than in him who has "put away sin by the sacrifice of himself," and is "the Lord their righteousness?" Can you suppose that any obedience which you have rendered to the righteous laws of God, or can render, will, of its own merits, put away your sins, and obtain immortal blessedness? Let us not" stumble at that stumbling stone.' "The righteousness which is of faith," is indeed, and ever has been, a rock of offence," on which the pride of wisdom, and the pride of virtue" stumble." But whosoever believeth in him shall not be ashamed." He that trusts in his Saviour, has his foundation upon the Rock of ages, and shall at last arrive at eternal glory. And to Him, our God and Saviour, be rendered immortal praise.

Amen.

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TO THE EDITOR OF THE GOSPEL ADVOCATE.

HAVING recently had occasion to express, in publick, some thoughts on human influence, I was urged, by a respected friend, to communicate the substance of what I then said, for your very useful miscellany. With this request I have so far complied, as to send you the following paper, which you will use as you think proper.

R.

IN discussing the subject of that influence, which we, as members of society, exert upon each other, it seems natural to consider, in the first place, the facility and power, with which this influence is exerted; and then, the extent of its operation, and the length of its continuance. Our facilities for exerting an influence on the characters of each other, are so many and great, that it is difficult to conceive how two persons can meet and converse together, without exerting a mutual influence. Such a thing seems to be impossible. And every man, who examines critically his intellectual and moral state, will observe, that however short his interview with another may be, it has had an effect upon him; and that every thing, which he notices in the manners, conversation, and actions of others, and in the circumstances of their condition, and style of their living, affects, in some degree, his conduct, and changes, in some degree, his character. Hence it is, that

human conduct is seldom stable; that human character is seldom stationary. The patrician acts upon the plebean, and the plebean upon the patrician; and the different members of the same class act upon each other. Every meeting, every conversation, every instance of opposition or co-operation, in the pursuit of pleasure or business, gives rise to a mutual sympathy of feeling, and to an action and re-action, which produce changes, of some kind, in the state and character of the immortal mind.

And this influence is usually exerted when we think little about it. Wes down by the fire-side, with our families; we meet in the social circle with our friends; we call upon an acquaintance; we transact business with a stranger; or we go up to the house of God ;— and all is soon forgotten. But we have, probably, left impressions on some minds, which will never be erased. Nor can any care, forethought, labour, or ingenuity of ours, prevent this. The nature of the human mind, and the economy of human society, must first be changed. And this influence, which is exerted with so much facility and constancy, has often great power. It often produces very important results. A single brief interview may give such a bias and direction to the mind, as will lead to a radical and permanent change in the character and conduct. A single instance of advice, reproof, caution, or encouragement, may decide the question of a man's respectability, usefulness, and happiness in the world.

Such great events may result from single acts. And some of the acts of almost every individual, do probably exert such an influence on some child, domestick, or intimate associate.

But if we would gain a correct view of a man's influence during his earthly existence, we must not confine ourselves to detached portions of that influence. We must survey the aggregate effects of all bis actions. We must look, not at the streams, as they move separately through a thousand valleys, but at those streams, when united in one broad and deep channel, and rolling along a mighty, resistless flood.

Now, how numberless are the overt acts of a life of twenty, thirty, forty, or sixty years! How they fill the whole track of our earthly pilgrimage! How, like a vast army, they stand up in thick array! And though their individual strength be small, yet how immense the united energy of the whole great phalanx !

Thus much may be said concerning the facility and power, with which men exert a direct and present influence on their fellow-men. Let us now take into view that which is indirect and future, and endeavour to enlarge our apprehensions, so as to survey the extent of its operation, and the length of its continuance.

The influence of men is not to be confined to the circle of their acquaintance. It spreads on every side of them, like the undulations of the smitten water, and will reach those whom they never saw. They cannot confine it to their state or country. It will spread into other states, and other countries. For, it will not die when they die ;