plain the arbitrary manner in which God is fupposed to treat mankind. All that it is intended to fhew, is merely the potter's power over the whole mafs of his clay. The Apostle's argument, therefore, leads him to confider nations, not individuals, by the potter's clay; and that only in a worldly fenfe, as they are fubfervient to the schemes of God's economy in this world. The argument indeed goes to all nations, and at all times. Accordingly we fee, at this day, God is continually raising up one nation, and depreffing another. They are all clay in the potter's hands; and, for his own wife reasons, which we have no right to investigate, he preferves this control among them. But this control has nothing to do with the fpiritual state of individuals, which is not in the least concerned we are all left to work out our own falvation by fuch means as the gofpel, or whatever other lights are allowed us, afford. But at prefent, the Apostle has only to do with the Jews and Gentiles; both of whom are confidered as clay in the hands of the potter, and punished, or rewarded, according to their deferts. Veffels of wrath fitted for deftruction, and veffels of mercy prepared unto glory- -are Jewish phrafes, merely to express a state of guilt, or a ftate ftate of religion; but in both cafes unconnected with any divine decree. wants more explanation, God, have I raifed thee up, The cafe of Pharaoh For this caufe, faith that I might fhew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy; and whom he will, be hardeneth. Now, as we are exprefsly told, that God hardened Pharaoh merely to make his power known, and his name to be declared throughout all the earth, it is evident that the invifible hand of God, acting by hardening his heart, could not have had this effect. It could not make God's power known, because no one could know it. But when a wicked man hardens himfelf, God may make his power known through all the earth, by raising that wicked man to a high station, and holding him out as an example to the world. Thus God's power and name were made known, by the great fuperiority of the miracles of Mofes over the incantations of Pharaoh. When God, therefore, is represented as hardening men's hearts, it is only a Jewish mode of speaking for leaving them at liberty to harden their own hearts, if they are fo difpofed. It is a mode of fpeaking equivalent to many paffages of Scripture, especially to that of Isaiah, in which we are told that God blinded the eyes of unbelievers, and hardened their hearts, left they should fee with their eyes, and understand with their hearts, and be converted, and healed. Whereas furely nothing more was meant, than that they fhould harden their own hearts. In various parts of fcripture alfo, men are faid to be placed in different circumstances of life, to promote the glory of God. As at the death of Lazarus, our Saviour fays, This fickness is not unto death, but that the Son of Man might be glorified; and again in the cafe of the blind man, Neither hath this man finned, faid our Saviour, nor his parents; but that the works of God should be made manifeft in him. God always, therefore, ufes man as his inftrument; but in no cafe controls his spiritual concerns. ILLUSTRATIONS USED BY ST. PAUL IN HIS WRITINGS. Such Illuftrations examined, as are used by ST. Paul's language is rich: it abounds both with metaphors and illustrations. A metaphor is merely an allusion, in a fingle word or expreffion, transferring the fenfe from its literal meaning, without purfuing the affumed fenfe further. As when St. Paul fays, By one man fin entered into the world. Such allufions rather beautify and enrich a language, than explain a fentiment. But when the allufion is carried into length, we call it an illustration. In metaphor, St. Paul's language abounds fo copioufly, that it would be a work of labour to follow him. Of his principal illuftrations I fhall take notice. ROMANS, vi. 16. THE Apoftle here perfonifies Sin, and Righte oufness; and illuftrates their treatment of mankind under the idea of fervitude. Obedience is the test of fervitude; and all mankind, obeying either the one or the other of these two masters, are neceffarily in a state of fervitude. But the great difference between these two modes of fervitude, is fhewn in the wages which each holds out: the wages of fin is death; while the wages of righteoufnefs is eternal life, ROMANS, vii. 2. THE next illuftration we meet with, is intended to fhew the Jew the propriety of his embracing Chriftianity, from the cafe of marriage. The woman, faith he, is bound to her husband, while he liveth; but when he is dead, fhe is at liberty to marry again. This, he tells the Jews, is exactly their cafe: they were married to the law; but the law being now dead, they are at perfect liberty to engage themselves to the gospel. ROMANS, |