tions the causes of his will. "What, if God willing'-Rom. ix. 22. and what follows. If, says he, the patience of God hardened Pharaoli, 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 kim 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 ap 6 pears, pears, 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. We are In commenting upon this passage, 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 supposes 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 (0) 2 Cor. c. 2. v. 15 & 16. this this child is set for the fall and rising again of many în 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 transgressors 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. 66 6 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. DD this this be true, which Paul affirms, that no one is justified by the works of the law, but by the faith of Jesus Christ, it follows, that the patriarchs, and the Prophets, and Saints who lived before the coming of Christ, were imperfect. We ought to admonish these persons, that those are here said not to have attained righteousness, who think that they are justified by works only; but that the Saints who were in former times, were justified by the faith of Christ, since Abraham saw the day of Christ, and rejoiced (q): and Moses esteemed the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompence of the reward (r).' And Isaiah saw the glory of Christ, as John the Evangelist relates; and Jude says generally of all, 'I will put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterwards destroyed them that believed not (s)." Whence, not so much the works of the law are condemned, as those who trust they may be justified by works only.”—Vol. 4. part 1. p. 245. "As many as are of the works of the law, are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them (t).' But (r) Heb. c. 11. v. 26. (t) Gal. c. 3. v. 10. (9) John, c. 8. v. 56. (s) Jude, v. 5. But because nobody can fulfil the law, and do all things which are commanded, the Apostle testifies in another place, 'What the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh (u):' If this be true, it may be objected to us, Are therefore Moses and Isaiah, and the other Prophets, who were under the works of the law, under the curse? Which no one will hesitate to acknowledge, who shall read these words of the Apostle, 'Christ hath redeemed us from the curse of the law, being made a curse for us (r):' And he will further answer, that every one of the Saints was in his time made a curse for the people. And in attributing this to just men also, he will not seem to detract from our Saviour, as if he had nothing peculiar and excellent, being made a curse for us, when the rest also were made a curse for others. For no one of those, although he was himself made a curse, delivered any one from a curse, except the Lord Jesus Christ alone, who by his precious blood redeemed both all us and them, I mean Moses and Aaron, and all the Prophets and patriarchs, from the curse of the law. do not consider this as my interpretation; the And (u) Rom. c. 8. v. 3. Scripture (x) Gal. c. 3. v. 13. |