trine of gratuitous personal election to eternal life, have, in every age, been reduced by the ninth chap

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says to Moses, "I will have mercy on whom I will have mercy, " and I will have compassion on whom I will have compassion?" 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:" particularly since the same Scrip• ture, that is, the same God, says to Pharaob, "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." If this is so, and he pities Israel, and hardens Pharaoh according to his will, he without 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, "0 "man, who art thou that repliest against God?" 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, either are silent or speak. For if you think that you are created by God, like an earthen vessel, 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 questions the causes of his will. willing"-Rom. ix. 22, and what follows.

"What, if God 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

ter of Romans. Whatever pains former commentators have bestowed, or future commentators may bestow; it will prove to every impartial and diligent enquirer, the truth of that humbling, and therefore offensive, doctrine; with other doctrines, which are inseparably annexed with it. It would, however, be well if those, who feel the difficulty, would acknowledge it as fairly as Jerome does. I am of opinion, that no man can collect from it, what Jerome's permanent sentiments were: indeed it is probable, that he fluctuated in general, as pressed with scriptural testimony on one side, and arguments or objections from human reasonings, on the other; so that he scarcely ever came to a decided judgment on the subject. "Some wishing to maintain the justice of 'God, say that from antecedent causes, &c;' that

' 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 judgment, 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, that not

nations, but the wills of men, are elected. Vol. iv. Part i. p. 180.

is, on account of the foreseen faith of Jacob, as well as the foreseen unbelief of Esau: but Esau's unbelief was from nature; Jacob's faith was the gift of God; who can foresee nothing good in his sight in fallen man, except the fruits of regenerating special grace. Jerome, however, does not aver this to be his own opinion; Nothing satisfies us, except what has the "authority of the church.' It seems then, that the opinion of antecedent causes had not the authority of the church, at that time. According to his - manner, he prepossesses, and discusses a collateral question; and, having solved. it, he returns to that which he had begun to discuss.' Here, at least, Jerome is on the side of the Calvinists, against some of their opposers. The collateral subject primarily relates to this present world; but the subject to which he returns relates to eternal happiness or misery. Every one does what he wills, either good

or bad. Certainly; but when any one wills 'what "in the sight of God is good,' it is as influenced by the Holy Spirit. From which it appears, that not

nations, but the wills of men are elected.' This at least shews, that Jerome did not suppose the apostle to speak of national election. Probably Jerome was Anticalvinistick, according to modern language: his exposition of Scripture is also inaccurate, and his reasonings perplexed: yet, I apprehend, a great proportion of readers, if not previously biassed by the decision of those, to whom they pay great deference, would not have known, whether he meant, in

Remarks on p. 237-211, Refutation.

Refutation, p. 61.

this quotation, to favour or oppose the tenets of Calvinism. Of this I am confident, that modern Anticalvinists would not be satisfied with such indecisive hesitating language.-The fall of Adam, and the doctrine of original sin, are wholly overlooked, in the passage; as alas! is generally the case in the quotations from these ancient fathers of the christian church.'

P. cccc. 1. 14. 'We are, &c." The sanctification of the Spirit unto obedience, and the new creation unto holiness; the special grace of God by Christ preventing ús, that we may have a good will;' and every thing respecting divine influences, are as much omitted, or excluded, in this quotation, as in the morality of Cicero and Seneca. But freewill, or free-agency, is strongly asserted, and neces

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 child is set "for the fall and rising again of many in Israel; and for a sign "which shall be spoken against." And cleati, as well as uh'clean places, receive the rays of the sun, and they shine upon 'flowers, as they do upon dung; but the 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. iv. Part i. p. 184.

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sity is denied: and this, as it is erroneously thought, is directly opposed to the peculiar tenets of Calvinism." Do not err, my beloved brethren, Every "good gift, and every perfect gift is from above, "and cometh down from the Father of lights.-Of "his own will begat he us with the word of truth." O God, from whom all holy desires, all good counsels, and all just works do proceed, &c.' • As by

thy special grace preventing us, thou dost put into our hearts good desires, &c.' 'O almighty God, 'who alone canst order the unruly wills and affec

tions of sinful men." It is the Holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and com'mandments of God, and such as of their own 'crooked and perverse nature, they should never ' have had.' "That which is born of the Spirit is "spirit;" as who should say, Man of his own sin<ful nature is fleshly and carnal, corrupt and naught,

sinful and disobedient to God, without any spark ' of goodness in him, without any virtuous and godly motion, only given to evil thoughts and wicked 'works.'3 As the quotations, with much repetition, lead us away from the testimony of Scripture, and the doctrine of our church; so the reader must excuse me, if I employ some repetition in calling back his attention to them.-As they who ascend a high mountain, specially in South America, grow more and more chilled with cold, as they advance to the

Jam. i. 16-18. 2 Liturgy. 3 Homily on Whitsunday.