is very nearly allied to that of the defence in chap. ix. 19, "Why doth he yet find fault, for who hath resisted his will?" and hence I concluded that, in the latter case as well as in the former, the apostle means altogether to deny and disallow the principle of the defence, and not merely to rebuke the presumption of it; and that his answer, in both cases, meant to convey to them, that they knew in their consciences that God was righteous in holding them responsible for their doings. I was farther confirmed by the contents of the 10th and 11th chapters, which relate to the casting off of the Jews and the calling of the Gentiles, that this view of the potter's right over the clay, was the true view of the passage.

About the same time, I received a very satisfying light on the preceding portion of the chapter, from an expression used in it, which I am surprised has been so little considered by interpreters and commentators. I transcribe the 7th and 8th verses, "Neither because they are the seed of Abraham are they all children, but, in Isaac shall thy seed be called; that is, they which are the children of the flesh, they are not the children of God, but the children of the promise are

counted for the seed." The expression to which I refer is, "that is." I could not help seeing that this expression indicated, that the history of Ishmael and Isaac was intended by God to be a great type or parable, by which He might give public warning when He was calling the family of Abraham to be His visible church on the earth, that His real choice rested not on a natural family, but on a character; and that not the flesh but the spirit should inherit the blessing. Let the reader turn to Gal. iv. 22, where this same history is introduced, and let him observe, ver. 24th, where it is said, "which things are an allegory," and then let him consider, whether this latter phrase be not equivalent to the expression, "that is," in our chapter. And so the meaning of the apostle would be, to caution those who trusted in their descent from Isaac, that they were trusting in a shadow, for that the truth which God intended to declare by the history of Isaac, was in direct opposition to their hopes, which truth was, that God rejected the carnal mind, and chose the spiritual mind, which waited for the promise through and beyond death.

By extending this allegorical character to

the cases of Esau and Jacob, Pharaoh and Israel-consecutive pairs representing the same things-the whole chapter became quite clear, being nothing else than a continued declaration of God's rejection of the flesh, and election of the spirit, in the form of an inspired interpretation and application to the Jews of the typical instruction contained in the early history of their race, which they had hitherto explained according to the letter and not according to the spirit, and had thus perverted to a sense directly opposed to the true one. We have only to interpose the key, "that is, the flesh and the spirit," as we proceed through the allegory, and the difficulties vanish. Thus, the elder shall serve the younger;" that is, the flesh which is the first Adam, shall be subjected to the quickening spirit, who is the second Adam,-" Jacob have I loved, but Esau have I hated;" that is, The spiritual mind have I loved, but the carnal mind have I hated"He hath mercy on whom He will have mercy, and whom He will He hardeneth ;" that is, He hath mercy on the spirit, and He hardeneth the flesh, according as it is written, "My mercy will I keep for Him (the quickening Spirit) for ever, and his seed will

I make to endure for ever." (Ps. lxxxix. 28, 29 ;) "But flesh and blood shall not inherit the kingdom of God," (1 Cor. xv. 51,) which is the meaning set forth under the figure of Pharaoh the king of Egypt, or the flesh, being hardened.

I thus perceived that the chapter, instead of being an argument in favour of the common view of election, was in fact an argument expressly written for the purpose of disclaiming and condemning, on God's part, all idea of personal or unconditional election. This discovery gave me a general suspicion of the soundness of the interpretation of all passages adduced in support of the received doctrine, and encouraged me to expect to find a very different meaning really contained in them.

I shall come back upon this chapter again, and explain more fully what I believe to be its meaning, and the grounds of my belief; but, in the meantime, I hope that my reader has seen enough, in what I have set before him, of its structure and object, to diminish his jealousy of my views about it, and to persuade him that I have not formed my judgment of the matter lightly, and that therefore he will allow me to leave it for a little while,

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that we may together proceed to the consideration of some other passages, which may assist us in the general apprehension of the subject, and so may enable us to return to this particular chapter with understandings more exercised on the principles contained in it.

I found much in this passage of Jeremiah, to convince me, not only that it was the true key to the passage referring to the potter in Rom. ix., but also that it was the true key to the doctrine of God's election in general. But, that I might have more light upon it, I had recourse to other passages, where the same symbol occurs, and specially one in the 2d Epistle to Timothy. I shall transcribe the passage at length, that the reader may see and judge of the connection. "And if a man strive for masteries, yet is he not crowned, except he strive lawfully. The husbandman must first labour, before he partakes of the fruits. Consider what I say; and the Lord give thee understanding in all things. Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel: wherein I suffer trouble, as an evil-doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for