Semi-weekly interior journal. [volume] (Stanford, Ky.) 1881-1905, 1886-12-07

ut is not 1.-THE election is not) Of him that wi n
eth, nor Of him that runneth, but Of God that
showeth mercy" Born, not OF blood &c. John 4
IS Elected 10 be savtd one thing being saved an.
other. Man made In the image OF God, God intend,
(hss elected) to ave him, though man By his IRE,
will may delay Him apd make the taskA difficult
one.
Ron. 0, IS. "For He saith 10 Moses, win have
mercy on whom will have mercy" &C. This was
not said In connection with Pharaoh. Moses wai
asking God 10 make II known that he and the peo.
pie had found grace In HIS sight. Israel had been
ifi-nicksd" and was In position "a guilty po-
sltion) where mercy could be extended, Ne. 8. "a
and SO. 10. Moses had been charging God. Now
as to Phars oh. Rom. 3, 17-"Even for this sam 9
purpose have raised thee up, tina, might show
My power In thoe. and that Ny Name might be
declared throughout all the earth"
Sand am sure the King Of Egypt viii not le,
you CO." Ex. 8, 10. God knew it-ioreknew it
but Israel must be delivered. Every time God
graclously saved fromlthe plaques, Pharaohs heart
hardened aud he resisted. but in spite OF all-re.
jected grace Code power was made Known. God
the cause.
He does not say Pharaoh could not, but viii
not. Pharaoh exercised his free VM both ways.
or with His will. The act Of deliverpnee showed
only Gods power, and could have nothing to do
with declaring His Name. save az It exhibited the
long suffsridg and tender mercy Of God toward the
obstinate King. His power then wac made Known
by His delivering the people. His Name, Love-
should have been declared throughout all the
earth. because He was % patient, and waited on
the obdurate King with 80 much gentleness; With
% much long suffering and In much tender mercy.
He bad mercy on him, but the very mercy OF
God hardened him. God was certainly not pl ay-
ing with him--d,eeiv Him by pretending to
give him chance to reform, yet all the time
hardening HIS heart so he could no, reform.
Rom. Q, a. "Hath not the poster power over
the clay, Of the same lump 20 make one vessel I'M
TO honor, and another unto di.honorf" Both
from the same lump-both children from the
same woman-both elected. Neither "hath re-
sisted His win AZ 10 election, yet He had power
TO make them both with q free will One uses
his free will unto honor, the other uuto dishonor
30 He made them, o. he had the power 70 Do the
one unto honor, the other unto dishonor, a. they
afterwards willed. Did not make the m honorable
and diohonorable, bot unto, they being frse 20
become either. "who hath resisted His WIN
No one has 10 eleetisp, for God had His Own way
in making and electing. So the thing formed says
TO him that formed Il "You had your way twin
In making me; have not resisted your will, but
/ nnd have a will, aud can viii 70 do good or
evil, "why hast thou make me thus"-replying
gainst God. You elected me 10 salvation and then
m me free to accept or reject that salvation
Why did IL not suit your purposes just as velr
WHY did you not force me 10 be saved at once,
without allowing me any will by which might
reject this salvation thereby bringing oondempa-
Ion upon myself "why did you make me thuss'
Here we have a vessel Of wrath, lifted to destruc- |
ion by action Of his own free will, charging God |
nth being the cause OF 10. But God willing TO
how His wrath (which Is really an exposition Of
lis love) endured with much long suffering the
Iesssls Of wrath dtted to destruction (no use en-
Turing n there was no hope for them.l Why did
,e sndure9 Verse %: "rhA, he migh hi make
,noun tue riches Of his glory on the vessels OF
mercy which he had aiOre prepAred-made ready
forehand-unto glory" Not prepared unto
,onOr and dishOnor Nov In speaking here Of vea-
els Of wrath and vessels Of mercy, IL looks at hrst
eaalus as though two distinct vcs,els are bei-g
alked abou. But not 90. There are not t~o diff
.rept vessels, bat the vessels Of wrath aud Of
,ercy are the same. The one vessel may at on
,,rcy. This one has msde himself vessel OF
rath, and the moment he becomes such, he Is In
eed OF mercy. Become a vessel Of wrath by his
vn free action, God looks upon him As vessel
wrath upon which He can make known the
ch.s OF His glory. Go lie has bee ONE also wee
j Of mercy. Nojudge shows me rcy to the inno-
mt, for the innocent will lay no claim to mercy,
ct by so doing he appear somewhat guilty but
moving himself to be wholly innocent he de-
ands justice, knowing that justice turns the
iiltless free. But the guilty may ask mercy, and
Judge may show mercy-but there must hrst be
hit. Itmu.t Of necessity then, have been a ves-
/ of wrath bsf.re It could become vessel Of mer-
,. And we see God showing His wrath there he
le, to make US see what his wrath is) by telling
that IL Is something that endures-and with
ueh long suilering-that he He may make known
a riches of HIS glory. Looks like His Love,
esn'tit9 Judgment would condemn the vessel
wrath attei 10 destruction, but mercy rejoice
against Judgment" Jas. ais, Man ;conSlous
his own wrong doing, wants to shin the resp0n- .
,llity of his own will onto God, and demands Of
"a 10 know why he aid not make him so he could
I will TO sin. In reading Rom. Q. 10 and II
wing cut verse II, GU will notice that the chill
en- are ign pred, and the statement Is made 70
becca sthe elder shall serve the youugei." But
he children being not yet born, neither tof
emf having dons any good or evil, that the pur-
Sc OF God might stand, moi Of WORKS. Gods
rpose IL going TO be carried out. Both, being
I unborn were both elected 10 certain thing
d both shall nnally accept that thing either In
ace or in judgment, God dong suneripg) still
owing his mercy even into the judgment.
Don't you know when you preach 70 the people
e doctrine that all will finally he saved, how
ey cry out Dangerous doctrine" and tn at II u
uld not he right 10 save those who do evil all ]
cir lives-claiming that salvation 10 only for
Gee who do good and right2 On the question Of
walton, in one OF It's meanings, the argument Of
10 class may not be without some reason, but
~ like the cry In Romans) loose sight OF the
elton, aud CRY out"God 10 righteous 10 even
ally save those who have not done any good
ing, when here are q lot OF us, TO attain saliva
n, have been working, running, &C., when
has told them that the election is not Of hin
At willeth, or runneth or worketh. And they
II continue to "chargs'' God ahd ray "He Is
righteous" II He loves the imn oral and eventu-
y saves them.
In Adam all died" II there is any foreknowi-
&c as 10 whether Adam would die, and In him
d, e then we rely on his word that "whom he
ioreknow he did predestinate" &C. He coui d
foreknow any that aid not die, for all died.
n he did foreknow ALL did predes,inat ALI
led all, justified all, glorihed ali, there is no
h thought as pred estimation TO destruction, but