"thus? Hath not the potter power over the clay, "of the same lump to make one vessel unto ho

nour and another to dishonour? What if God, willing to shew his wrath and to make his power "known, endured with much long-suffering the "vessels of wrath fitted to destruction; and, that "he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory; even us whom he hath called, "not of the Jews only, but also of the gentiles?"1 Now will any man having well considered this argument, continue to say that the whole of it ' refers to the present world only?' 'A

and doar, perdition and glory, the words here used, uniformly relate to eternal condemnation or eternal happiness, when spoken in this way concerning individuals.

The above declaration was made to Moses, 'after God had laid aside his purpose of consuming 'the Israelites, for worshipping the golden calf; and when "he repented of the evil which he thought to do unto his people.”—The mercy 'therefore here spoken of is not forgiveness of sins, granted to each person separately at the 'day of judgment, but God's receiving his chosen 'people collectively into favour again after they 'had displeased him; such national reconciliation ' in this world, as well as the original election of 'a peculiar people for the purpose of executing 'the great plans of divine Providence, being per'fectly consistent with striet retribution to indi'viduals in a future life.'2

Rom. ix. 18.-23.

• Ref. 239.

VOL. VIII.

K

Here again the illustration is confounded with the subject, which the apostle purposed to illustrate. The sovereign purpose of God, in hardening Pharaoh and the Egyptians, and in having mercy on rebellious Israel, as a nation, in not executing condign temporal punishment on them; bore a striking resemblance to his wise, holy, righteous, and merciful purposes and decrees, concerning the true Israel, and their enemies. In both cases, " He hath mercy on whom he will "have mercy, and whom he will he hardeneth:" in both, he assigns no reasons for his conduct, but his own good pleasure; notwithstanding the presumptuous inquiries and objections of his enemies. "I thank thee, O Father, Lord of heaven and "earth, that thou hast hid these things from the "wise and prudent, and hast revealed them unto "babes. Even so, Father, for so it seemed good "in thy sight."-Personal election to eternal life, is perfectly consistent with strict retribution to 'individuals in another world.'

"The apostle shews from the ancient scripture, that Pharaoh's disobedience and wickedness were 'the means of making known the power of God; and repeats, that God shews, or does not shew, mercy, according to the determination of his so'vereign will. He supposes some one to object; 'If this be the case, why does God find fault, since 'his will cannot be resisted? St. Paul answers by first reproving the presumption of this objec'tion as urged by a creature against his Creator, 'who has the same power over his creatures which 'Matt. xi. 25, 26. Luke x. 21,

' a potter has over the vessels he forms; and he 'then declares, that, though God's power is irre

sistible, he does not act arbitrarily and caprici'ously, but in all his dealings with the sons of 'men he never fails to display his own perfect at'tributes. Even this example of the potter proves 'that the apostle is speaking of this life only. 'Vessels made for different purposes, for noble or 'mean uses, resemble the different ranks of society 'into which men, by divine appointment, are born; but this does not imply that the higher are 'more worthy in the sight of God than the lower, since each person will hereafter be judged "ac'cording to his deeds" in that station in which he 'is placed. In like manner the election of a people for a peculiar purpose does not suppose the rest ' of the world neglected or punished, except so far as their conduct may deserve it. The " enduring 'with much long-suffering the vessels of wrath 'fitted to destruction," relates to God's forbearance in sparing the Jews and giving them time to re'pent, although by their heinous sins and numerous provocations they had long deserved to be destroyed. "That he might make known the 'riches of his glory on the vessels of mercy, which he had afore prepared unto glory," relates 'to God's gracious offer of the blessings of the gospel to those who he foreknew would accept them, 'as appears from the verse immediately following.'

God exalted Pharaoh to the throne of Egypt, and gave him great authority and prosperity; " for "this same purpose,-that he might shew his power" in his dealings with this haughty prince,

'Ref. 239, 240.

and "that his name might be known throughout "all the earth." The Lord said to Moses, when he first ordered him to go into Egypt, and speak to Pharaoh," I am sure that the king of Egypt "will not let you go, no, not by a strong hand." 2 Soon after he said, "I will harden his heart, that "he shall not let the people go."3 Yet in the subsequent history it is repeatedly said, that "Pha"raoh hardened his heart; " or that "Pharaoh's "heart was hardened:" but at length it is expressly said," And the Lord hardened the heart of "Pharaoh: "4 and on this occasion the words quoted by the apostle were spoken. 5 In the next chapter we read: "The Lord said unto Moses, Go "in unto Pharaoh; for I have hardened his heart, "and the heart of his servants, that I might shew "these my signs before him." 6 Yet just after "Moses and Aaron came in unto Pharaoh, and "said unto him: Thus saith the Lord God of the "Hebrews, How long wilt thou refuse to humble "thyself before me? let my people go, that they

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may serve me."7 Here it is evident that God used warnings, exhortations, and menaces to Pharaoh, after he had repeatedly stated his purpose of hardening him, and even after he had expressly declared that he had hardened him: and who will say, that this was inconsistent and superfluous ?

Again it is said: "The Lord hardened Pharaoh's "heart, so that he would not let the children of "Israel go:" and also, I will harden Pharaoh's "heart, and he shall follow after them; and I will 2 Exod. iii. 19, 20.

' Exod. ix. 16, 17. Exod. iv. 21.

6 Exod. x.

1. 2.

Rom. ix. 17.

Exod. ix. 12.

7 Exod. x. 3, 4.

Exod. ix. 16, 17.

"be honoured upon Pharaoh and his host.” 1 Now, whatever interpretation may be put on the words, "I will harden Pharaoh's heart;" it cannot be doubted that the event respecting Pharaoh was certainly predetermined: yet this did not interfere either with his free agency, or his responsibility. He was not compelled against his will to act as he did, nor was the glorious God the Author of his sins. Neither did he, in all this, decree or do any thing inconsistent with his own perfections of justice, holiness, goodness, and mercy. He did not punish Pharaoh more than he deserved. On the other hand, he "shewed mercy" to Israel, when guilty of the most abominable and aggravated idolatry; and he says, "I will have mercy on whom I will have "mercy." "I act as a Sovereign, without assigning any reasons; and without taking any of them 'from the merit of the criminals.' These two instances the apostle contrasts, and adds as an inspired comment on them, "Therefore hath he mercy on whom he will have mercy, and whom "he will he hardeneth :" and he subjoins, "Thou "wilt say then unto me, Why doth he yet find "fault for who hath resisted his will?"— Will any one maintain that Pharaoh, dying in his most daring contest with Omnipotence, was only punished with temporal vengeance? Had he no immortal soul? Was he fit for heaven? Was he not "driven away in his wickedness?" Or would the worshippers of the golden calf, if they had been destroyed in a moment, as one man, in the very act of idolatrous rebellion, have suffered only tem

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'Exod. xi. 10. xiv. 4.