Commentaries on the Epistle of Paul the apostle to the Romans

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Theso tW Word clearly ino that electio regard manas fallen sorsavour is liat is hoWn to the undeseruing, and mere to the Wretched and miserable so that the choice that is made is ut of the corrupte mas ofmankind contempla ted in that state, an notis in a state ninnocency. Augustine says, meus alios facit vasa irae secundum meritum ; alios vasa misericordis secundum gratiam God malae some esset si gratii accord- in to thei merit; thers esset os mercy aeeordin to his grace V Inanother placeae says, Meus ex eadem massa an ata Originaliter, tanquam figulus, Dei aliud vas ad honorem, aliud in contumeliam God asa potier, madem the fame originali condemned masS, De VeSSel O honour, another totaishono . V ago foris of esset God sorm out of the greatium os falle manliind.V eum.

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It is som0What remarkable that Paul, in quotin this passage, Exod. ix. 16, substitutes a clauserior therars that is iven by the Septuagintr

13. Such ar the ideas inelude in his verb. Q have ad theoto starid,' established, o made the strong, may b iis mean in in his passage To est abiisti O t mali One strong, is more than O preserve, the word used by the GDtuagint: and liene it Was, it mayio that Pauladopted another Ord, hicli conveys the dea, that Phara haud been elevated into greater po Ner than his predecessors, hicli the Hebre verbseem to imply. Venema, as eli as Stuari, thought that the idea es eiciting rousing into action, o stimulatiust, is torae ascribest the verbs here sed, and that What is meant is that o b his plagues aWalione and excited ali theoui that was in Pharaoli' hear for the purposes here deseribed, and that by this proces he tardenod V him; and the conclusioni verse 28seom to favour his ieW, O the hardentia mentione there an have nore rene to anythin in the contexi exceptri What is suid in this verso. But the simple vie is that mentioned by Wolfus that referene is made to the dangers hicli Pharaohaad a ready esca ped. God says, have made the to stand,' i. e. t remalia alivo in the idst of them. ohene se the reason hyiaul change the verb; for preserve,V used

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the originat. d.

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But the or hardens, hen applied to God in Scripture,

Iluch has besen unnecessarit writte on his subject of har ning. Pharaol is severa times aid o have ardene his own heari, and Godis sa id ais severa times t have ardened in to . The Seripture in many instances malles no minute distinctions for thes may be ea silygathered froin the genera tenor of iis eaehing. God is in his nature holy, and theresere ardentia as his et cannotae insul an a hecisholy, heiates in and punishescit an for this purpos he employs ieked men, and even Satan himself, as in the eas of Ahab A a punishment, he afford Occasion an opportunities O the obstinate even tocinerea sethei sins, and thus in an indirect Way hardens them in thei rebellionand resistanee o his ill and this as exacti the case illi Pharaoli. This, a Calvin says, a the operation or Orking of his rath. The histor o Pharaos is a susscient explanatio of What is sat here. He vas a cruei tyrant and Oppressor and God in his first message o Mosessa id, es am suro that tho Ling of Egypt Williot letoou go, o nota amight hand. V o might indoed avo os tened his ear and disposed him to allo them to depari: ut it pleased hi in t actither vise, and Omanifes his potver an his greatnes in another Way so that homae vilis, e fauours, and Whomae Wilis, he hardens; and sor reasonsanoWnoni t himself. Reserene is a the en of this sectio made to Prov. xvi q. The creatio mentioned cani understood in no Other sense than the continued exercise of divine po ver in bringin into existende humanaeings in their pressent fallen state. But creationV is no the Ordissed nor is the pas- Sage correeti rendered. Di not nor 2 P, ut In and it is notis ver but a substantive. Literati rendere the passage is the folloWing

Every ork of Johovali is for iis sor, his purp0se, An ovo the iched is for the da os calamity. The Rev. G. Holden is ver indignant that this texi has eo applied to support the doctrinem reprobation Becit, that it has been mi sapplied et the doctrine does no therei, sal to the ground I Pauli os not maintaincit in this chapter and in ther passages, e must hol that

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CΗΑΡ. IX. 19. EPISTLE TO THE ROMANS 363 I9. Thou Wil say the unt me, 19. Dices itaque mihi, Quid adhue Wh dotht yotInd fauit For lio conquerituri voluntati ejus quis re-hath resisted his db stitit Θ20. Nay ut, O man, Who is 20. Atqui, o homo, tu quis es thou that repties against God Shali qui contendis judicio cum Deo num tho hin formo say to in that diei fictile figulo, cur me sic fecisti forme it, hy hast thou made methus Θ21. Hath no the potier pomer 2I. An non habet potestatem fi-ove the lay, of the fame lummio gulus uti ex eadem massa, faciendi, mallemne esse uni honour, an aliud quidem vas in honorem, aliud another uni dish0110ur Θ in contumeliam Θ

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CΗΑΡ. IX. 20. EPISTLE TO THE ROMANS. 365

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tho HebreW. Then the word in the 21st verse are not verbali talien romisither of the Wo places referresto abovea ut the simile is adopted. Ed. The metaphor in these verse is dotibiles toae interprete accordingto the context. Not oni Calvin, ut man Othors have deduce Donicit What is not consistent With hat the ex verse contains, hichiives thenecessar explanation. y the masi' O the lum Ofilay, is not meant

manliind contemplated a creatures, butius fallen creatures Or, RS Augustine and Pareus ad them, Massa damnata the condemned mass;V sor