because, in wishing to prove this, he had proposed the testimony of twins at their birth, Esau and Jacob, of whom it is written, The elder shall serve the younger (k);' and in Malachi we read, I loved Jacob, and I hated Esau;' according to his manner, he proposes and discusses a collateral question; and having solved it, he returns to that which he had begun to discuss. If Esau and Jacob were not yet born, and had done neither good nor evil, so as either to please or offend God, and their election and rejection do not shew the merits of the individuals, but the will of him who chooses and rejects; what then shall we say? Is God unjust, according to what he says to Moses, 'I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion (1) If, says he, we admit this, that God does whatever he wills, and either elects or condemns a person without merit or works, then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy:' (m) particularly since the same Scripture, that is, the same God, says to Pharaoh, 'Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared through all the earth (n).' If this is so, and he pities Israel, and hardens

(k) Gen. c. 25. v. 23. (m) Rom. c. 9. v. 16.

(1) Rom. c. 9. v. 15. (n) Rom. c. 9. v. 17.

hardens Pharaoh according to his will, he withont reason complains, and accuses us for either not having done what was good, or having done evil; when it was in his power and will either to elect or reject a person without good or bad works, especially since human weakness cannot resist his will. Which strong question, grounded upon Scripture, and which can scarcely be solved, the Apostle solves in a short sentence, saying, 'O man, who art thou that repliest against God (n)?' And the meaning is, because you reply to God, and cavil, and ask such great things concerning the Scriptures, so that you speak against God, and accuse the justice of his will, you shew that you have free-will, and that you do what you like, cither are silent or speak. For if you think that like an earthen vessel,

you are created by God, and that you cannot resist his will, consider this, that the earthen vessel does not say to the potter, Why did you make me thus? For the potter has power of the same clay, or of the same lump, to make one vessel for honour, another for dishonour. But God has formed all men with an equal lot, and has given them free-will, so that every one does what he wills, either good or evil. But so far has he given power to all, that the impious voice disputes against its Creator, and ques

(n) Rom. c. 9. v. 20.

tions

tions the causes of his will. 'What, if God willing'-Rom. ix. 22. and what follows. If, says he, the patience of God hardened Pharaoh, and for a long time postponed the punishment of Israel, that he might more justly condemn those whom he had borne with so long, the patience of God, and his infinite mercy, are not to be accused, but the hard-heartedness of those who abused the goodness of God to their own destruction. Moreover, the heat of the sun is the same, and according to the qualities exposed to it, it melts some things, hardens others, loosens others, binds others. For wax is melted, and clay is hardened, and yet the nature of the heat is not different. So also the goodness and mercy of God harden the vessels of wrath, which are fit for destruction, that is, the people of Israel; but the vessels of mercy which he has prepared for glory, which he hath called,' that is us, who are not only of the Jews, but also of the Gentiles, he does not save irrationally, and without the truth of judgement, but from antecedent causes; because some have not received the Son of God, but others have been willing to receive him of their own accord. But these vessels of mercy are not only Gentiles, but also those of the Jews who are willing to believe; and one people of believers is formed. From which it

appears,

appears, that not nations, but the wills of men, are elected."-Vol. 4. part 1. p. 180.-After thus explaining this passage, according to the doctrine of the church, he blames some commentator, who maintained, that God did what he willed, that he might be merciful to some, and severe

to others.

In commenting upon this passage, We are unto God a sweet savour of Christ, in them that are saved, and in them that perish: to the one we are the savour of death unto death; and to the other the savour of life unto life (o):' he sup poses some one to ask, why all men did not believe? To which he answers, "We are unto God the sweet savour of the name of Christ, in every place, and the fragrance of our preaching breathes far and wide. But because men are left to their free-will, and they do good, not by necessity, but by will, so that those who believe may receive a reward, but those who do not believe may be punished; therefore our savour, which is of itself good, by the virtue and by the fault of those who do receive, or do not receive it, passes into life or death; so that those who have believed, are saved, but those who have not believed, perish. Nor is this to be wondered at, concerning the Apostle, since we read also concerning our Lord, Behold this

(0) 2 Cor. c. 2. v. 15 & 16.

this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against (p).' And clean, as well as unclean places, receive the rays of the sun, and they shine upon flowers, as they do upon dung; but the rays of the sun are not polluted. So also the sweet savour of Christ, which can never be changed or lose its nature, is life to those who believe, death to those who do not believe."Vol. 4. part 1. p. 184.

"The law which is written in the heart, comprehends all nations; and no one is ignorant of this law. From whence all the world is under sin, and all men are trangressors of the law, and therefore the judgement of God is good."Vol. 4. part 1. p. 200.

"It is clear that all men have a natural knowledge of God, and that no one is born without Christ, and without having in himself the seeds of wisdom, and of justice, and of the other virtues."-Vol. 4. part 1. p. 233.

"Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law.' Some persons say, If

(p) Luke, c. 2. v. 34.

D D

this