and Esau-the one loved, the other hated. The carnal mind, inseparable from the fallen, corrupt nature, has been, through all ages, at enmity against God, and obnoxious to his displeasure: while he regards, with parental love, the first breathings of the new birth. Nor does the similitude end here; for all our natural faculties and propensities must be brought into subjection to the divine principle, if ever we attain to a state of acceptance.

The first and second natures are often brought into view, by instructive metaphors and allegories; "for that is not first which is spiritual, but that which is carnal, and afterwards that which is spiritual." 1 Cor. 15. 46. The apostle dwells largely on this subject, in divers parts of his epistles. Not only Jacob and Esau are mentioned, with allusion to this subject, but Isaac, and Ishmael also. "Cast out the bond woman and her son,for the son of the bond woman shall not inherit with the son of the free woman." Gal.4.30. "For in Isaac shall thy seed be called." Rom. 9. 7. "He saith not and to seeds, as of many, but as of one. And to thy seed, which is Christ." Gal. 3. 16. As the promises are to this Seed, so in this also stands the election: and we obtain it in no other way, than as we are brought into union with Him, who is the "elect of God." We are chosen in Him, who was "before the foundation of the world." And thus it is, that God irrevocably wills, That all who come to Him, through Jesus Christwho receive the messages of his love, come into union with Christ, as he saith, "I in you and you in me," "shall be saved ;" "if they continue in his goodness." This is the true ground of election: while some have greatly erred, in supposing that it stood in the individuals, as objects of partial favor, and not as they come into union with "Christ, the elect of God."

Another passage in the same chapter, has been used to establish unconditional election and reprobation: "He will have mercy on whom he will have mercy, and whom he will he hardeneth." This text asserts the sovereignty of the Deity; a point of doctrine, peculiarly necessary to be insisted on at that time, when all the pride and prejudices of the Jews, revolted at the idea of admitting the Gentiles to be made equal partakers with them, in the blessings and privileges of the Gospel.

The idea which seems to be designed to be drawn from this text, is, that the mercies of God are limited to the elect, and the rest are hardened. If this is not the intended inference, I cannot see in what way it can support the doctrine. And there are numerous passages which would destroy such a construction. "For God hath concluded them all," saith the same apostle, "in unbelief, that he might have mercy upon all." Rom. 11. 32. And again: "His tender mercies are over all his works." Ps. 145. 6. But why need I quote passages of Scripture, to prove that God has mercy even on the wicked? It will probably not be denied by any-for if we contend that he has mercy on none but the elect, we must discharge the reprobate from a heavy portion of their condemnation. If his tender mercies have never been extended to them, they can have very little to account for. Then we may conclude, in the words of the text, that he has "mercy upon all."

It may not be improper now, to make a few remarks on the word, hardening.

It is a familiar expression, that "reproof either hardens or softens its object:" though this be actually the effect of other causes, operating on the mind. Thus also, if an individual be loaded with benefits, the genuine tendency of these benefits, is

to excite the sensations of gratitude. But if these emotions are resisted or suppressed, hardness and ingratitude take place. And this, by way of setting forth the striking depravity of the individual, and as bringing his conduct into contrast with the benefits received, is spoken of as produced by those very benefits.

It must also be evident to every reflecting mind, that where light and conviction are resisted, the depravity and condemnation, are in proportion to the grace afforded and rejected. "It was in allusion to this important fact, that our Lord remarked: “If the light that is in thee be darkness, how great is that darkness." Matt. 6. 23.

As "fallen nature is forward and propense to evil," and as the grace of God is not resisted but by the powerful influences of temptation, so, when that grace is withdrawn, (the only principle of good in man,) and all his passions, propensities, and the malignant influence of the grand enemy, are let loose without restraint, a deep state of depravity necessarily ensues. In this state of depravity, the knowledge of divine good, which had been communicated, in mercy, and the remembrance of impressions, once tendering in their nature, are now retained, only as recollections to heighten the enmity against God and his devoted servants.

The preaching of the apostles, and even of our Lord himself, while it carried conviction or consolation to the minds of those, whose day of visitation was not over, or who had not totally rejected the day of mercy, had a very different effect on some who heard them. Those very admonitions which wrought conviction in the hearts of some, excited others to envy almost to madness. And these different effects, were owing to the conditions of the subjects, and not to any thing discordant in

the Divine Spirit, from which those admonitions proceeded.

This subject may be further illustrated, by the example of fire, hardening clay, and softening wax: (Vide Barclay's Apol. p. 151.) and the genial warmth of the sun, promoting the life and growth of vegetables, and the putrefaction of animal substances without life.* The properties and action of the fire are the same, both on the clay and wax: and so is the influence of the sun the same, on the tender vegetables, and on the putrid carcase. But the difference in the subjects, is the cause of the difference in effects produced. Even the same vegetable or animal substance, that, while it had life, was invigorated by the rays of the sun, and the moisture of showers, when deprived of life will be rapidly urged to a state of decomposition, and loathsome putrefaction, by the same agents: the absence of life, being the cause of this important difference in effects. And thus the influence of Grace, on subjects in whom the divine Life is not extinct, will be tendering, salutary, and invigorating-tending to salvation. But its operation on those who have done violence to this divine principle, and thus extinguished it in themselves, must necessarily be different. When therefore we adopt that mode of expression, which ascribes hardening to the Almighty, it must be considered in such a qualified sense, as admits a state of disobedience, and consequent wickedness, preceding.

It will not be denied that the Supreme Being, has, at different periods, made warning examples of those who cast off his fear. Men, who have not on-ly rejected the offers of salvation, but become en

*This simile cannot apply to men while progressing towards a state of reprobation; but when they have actually entered into it. For such was the state of those examples in Scripture, that are under consideration.

emies of all goodness, have been, and no doubt will be, overruled in their purposes and determinations: and been made fit subjects on which to display his just judgments and his power. These, the apostle calls "vessels of wrath:"but it must not be forgotten that they had been "endured with much long-suffering."

Thus it was with the old world, till finally, the sentence was pronounced upon them: "My spirit shall not always strive with man." But it may be recollected that they had attained to such a degree of depravity, that "every imagination of their hearts, was evil only continually:" so that, speaking in the manner of men, it is said: "And it repented the Lord that he had made man upon the earth: and it grieved him at his heart:" Gen. 6. which clearly shows that this depravity was not the effect of the irresistible, secret will of God. Thus it was with Sodom. And thus, we believe, it was with Pharaoh and the Egyptians; such also were Korah, Dathan, and their company; the old inhabitants of Canaan; Saul the first king of Israel, and Herod the last; Judas the traitor, and the inhabitants of Jerusalem, at the time of its final overthrow.

Never was there a more signal display of the judgments of the Almighty, than in the case of Jerusalem. In relation to this event, our Lord made this expostulatory appeal: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, but ye would not! Behold your house is left unto you desolate." Matt. 23. 37. Never did history record a more dreadful infatuation, blindness, or hardness of heart, than that which possessed the inhabitants of this