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 Barc. 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 only 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 judgment 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."

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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. 23.37.38. Never did history record a more dreadful infatuation, blindness, or hardness of heart, than that which possessed the inhabitants of this

highly-favoured city-and yet, the cause of this hardness, and the calamities which followed it, was -"they loved darkness rather than light." John 3. 19. "He came to his own, but his own received him not."-Though he would often have gathered them as a hen gathereth her chickens under her wings, (a striking illustration of parental love,) yet they would not; and therefore it was, that the things which belonged to their peace, were hid from their eyes, and an awful desolation came upon them.

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The example of Judas is a further illustration of this principle. He was chosen-had obtained a part of the ministry of Christ, and was numbered with the twelve: but, by transgression, fell.

It may be objected, that our Saviour remarks of him: "Have not I chosen you twelve, and one of you is a devil?"

But this does not change the view of the subject. The two parts of this sentence relate to different periods of time. The act of choosing was long before the time at which he was called a devil. Two years, or thereabout, before the latter period, he was sent to preach the gospel, received as full a commission as any of the apostles; and in that commission, he, in common with the others, was empowered "to heal the sick, cleanse the lepers, raise the dead, and cast out devils." Matt. 10. 8. Now our Lord himself clearly proves, that the devil cannot cast out devils. Matt. 12. 26. And therefore Judas, at this time, was not a devil, but an eminently qualified minister of Jesus Christ.

We may also advert, a little more fully, to Saul: as it is evident from the text, that his rejection was in consequence of his disobedience. And so of all that ever became monuments of the justice and judgments of God. Indeed it is impossible to be otherwise. "The judgments of the Lord are true and

righteous altogether;" Ps. 19.9; and therefore the subjects of these, must have done despite to the spirit of Grace, and so become abandoned by it, and given up to a reprobate mind..

That such was the process of hardening, in numerous instances recorded in the Holy Scriptures, is evident, from the plain, obvious language of the texts. That this explains the dealings of God with man, without involving unconditional decrees, is equally plain. And if we reason from analogy at all on the subject, we must consider the case of Pharaoh in the same light.

Though it is said of him, "For this purpose have I raised thee up," even this passage does not support the doctrine in question. To raise up, is a figurative form of expression. It is applied to recovery from sickness-to the acquisition of power or notice -to the advancement from infancy to manhood, and to many other conditions and changes of condition, but seldom or never to being brought into existence. But in all its various applications, it shows a state of weakness, imbecility, and dependence on the part of him that is raised-and of power, &c. in him that raises. It has, both literally and figuratively, a strong affinity to sustain. So we find the marginal reading "made thee to stand up." These expressions, therefore, very strikingly conveyed to Pharaoh his own impotency. For his life, his faculties, and his power, he was dependent on the Almighty. And when he had openly despised the Great Jehovah, and set his own power and authority in opposition to the divine command, then it was that he was sustained in his usual power, brought strikingly into notice, and overthrown in a remarkable manner. Perhaps it may not be improper to state, concisely, the events of those times. I will begin with the preceding reign. Then it was

that the male infants were ordered to be murdered, and a cruel and exterminating policy adopted towards the Hebrews. When this Pharaoh died, his successor, no doubt, pursued the same cruel policy. The Israelites were oppressed, at least, as grievously as ever. We must necessarily suppose that this new king was also a cruel and wicked man. God, now determining to release his Israel from their sufferings, gives Moses his commission. In doing this, he opened to the understanding of this eminent servant, some future events, and among the rest, these expressions occur: "I am sure that (Pharaoh) will not let you go." This was but a revelation from the Omniscience of the Deity; and implied no coercion.

On delivering the first message to Pharaoh, he demanded: "Who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go." He then ordered Moses and Aaron to their burdens, and the same day added, beyond any former example, to the severity of the tasks imposed on the Hebrews. After this, occur the expressions, "I will harden Pharaoh's heart." The query may naturally occur, why does God harden the hearts of the wicked?

The apostle, in the first chapter to the Romans, tells us why it takes place. He begins by testifying: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Because that which may be known of God, is manifest in them for God hath shown it unto them." And referring to the testimony which the visible creation bears to the important truths, of which he was speaking, he adds: "So they are without excuse." And resuming the subject, he proceeds: "Because that when they knew God, they glorified him not as