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So then it is not of him that willeth, etc. - I conclude, therefore, from these several instances, that the making or continuing any body of men the peculiar people of God, is righteously determined; not by the judgment, hopes, or wishes of men, but by the will and wisdom of God alone. For Abraham judged that the blessing ought, and he willed, desired, that it might be given to Ishmael; and Isaac also willed, designed, it for his first-born, Esau: and Esau, wishing and hoping that it might be his, readily went, ran a hunting for venison, that he might have the blessing regularly conveyed to him: but they were all disappointed - Abraham and Isaac, who willed, and Esau who ran: for God had originally intended that the blessing of being a great nation and distinguished people should, of his mere good pleasure, be given to Isaac and Jacob, and be confirmed in their posterity; and to them it was given. And when by their apostasy they had forfeited this privilege, it was not Moses' willing, nor any prior obligation God was under, but his own sovereign mercy, which continued it to them.

Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.