ceded, that the language of those, now called Calvinists, is more pious than that of their opposers: nay, so much more pious, that the inspired apostle assumes that language, though he does not concur in the doctrine which dictates it! It may then be a commendation to affect this pious language, provided we do not really mean it; and provided we be clear from the irrational doctrines, and enthusiastick fervours, of those, to whom it is more appropriate. • By acting rightly, &c.' A man acts rightly without being willing ; and so receives a great readiness 'to will. It appears to plain people, that the will must precede the acting rightly;' though acting rightly may, both by its natural tendency, and by God's special blessing, increase and strengthen the inclination and the facility of acting rightly. But is the first disposition, or inclination, to act rightly in the sight of God, in fallen man, from nature, or from special grace? I appeal from Chrysostom to his Lordship's own decision. P. Di. 1. 7. "It resis, &c.'2

This is not very glad tidings to a poor trembling, and almost despairing, sinner. What are those things, which ren

p. 257.

own right actions are graces. As, therefore, in calling these 'graces, he does not deprive us of free-will, but leaves free-will ' in us ; so when be says, that he workeih in us to will, he does

not take away from us free-will, but shews that by acting rightly, we receive a great readiness to wilt. Vol. ii. ' P. 61, Refutation.

2 It rests with ourselves whether God will have pity upon us. * This he bas granted to us; if we do things worthy of coinpas

sion, worthy of his kindness, God will have pity upon us. • Vol. xi. p. 494. VOL. II.


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der us' worthy of compassion?' Where do we read of them in Scripture? Where in our liturgy or articles? “God who is rich in mercy, of his great love, where“ with he loved us, even when we were dead in sin, " hath quickened us together with Christ; by grace 's are ye saved.” “ Him that cometh unto me, I will « in no wise cast out." Our opponents charge us, with speaking things, suited to induce despair : but, I would desire them to produce a single passage from our writings, so completely suited to drive a deeply humbled sinner to conclude his salvation hopeless, as this quotation from Chrysostom. I do not recollect that the word worthy, is ever used in our prayer-book, with reference to any thing in man, as entitling him to mercy: worthily is found. Create and make in us new and contrite hearts, that we, worthily la"menting our sins, and acknowledging our wretchedness, may obtain of thee, the God of all mercy,

perfect remission and forgiveness.Worthily here means duly, properly, suitably; and even this is the effect of a new creation, and not from ourselves.

Grant, we beseech thee, O Almighty God, that

we, who for our evil deeds do worthily deserve to • be punished, by the comfort of thy grace may mer

cifully be relieved, through Jesus Christ our Lord."? The word worthily is also used repeatedly in the communion-service, and often misunderstood. To be a worthy communicant is wholly a different thing, from receiving the Lord's supper worthily: and as deep humility and unfeigned repentance, and not • trusting in our own righteousness, but in God's • manifold and great mercies,' belong to the worthily receiving the Lord's supper: it is undeniable, that a consciousness, of our not being worthy to gather up

· Col, for Ash Wednesday.

a Col. 4 Sun, in Leot.

the crumbs under his table,' is essential to this worthily communicating: and that he who thinks himself worthy, receives most unworthily. It cannot be supposed, that they who cordially offer the prayers of our liturgy, can do otherwise, than decidedly protest against the language of this quotation.

P. di. I. 15. "A right faith without works.' Chrysostom means an orthodox creed. A right faith, or a living faith without works, is an ens rationis, which never had an existence; no not in the thief upon the cross, for “ he did what he could;" and his faith wrought by love, which he expressed as far as he was able.

P. dr. I. 17. Only, &c.” The substance of this passage is true ; but if I may be allowed so to speak, it is expressed at random. Certainly all good things are done by our will and his will.' (Would it not have been more decorous to have said, “By his will

and our will ?") God “ works in us to will;" and when made willing, he “ works in us to do.”

P. DII. 1.4. For that, &c•2 Calvin says more accurately; “Sufficient for all, effectual only for the elect.'—Thus we part with Chrysostom. These copious extracts, occupying fifty-three pages, imply, that his Lordship lays great weight on his testimony: and I am willing to allow, that, as far as these quotations

I'Only be assured of this, that God dispenses all things, that • he foresees all things ; that we are endowed with free-will; that • he works some things, but permits others; that he wills no i wickedness to be done ; that all things are not done by his will, • but by our will also; that all evil things are done by our will; • that all good things are done by our will and his will ; that nothing is concealed from him. Vol. xi.

p. 711.' 1. Ror that death was sufficient to rescue all from destruction. P. dii. 1. 15.

go, he is almost uniformly hostile to the tenets of Calvinism; and in many of them equally opposed to the grand doctrines of christianity, as held by numbers who are not Calvinists, in the most general acceptation of that term.-Augustine says of Chrysostom, that before Pelagius appeared, he was incautious in speaking about grace and free-will. Securius loquebatur Johannes. It would have been well, if, like Augustine, he had afterwards published his retractations. I have not, however, learned, that he did any thing of the kind : yet, it is probable, that as Chrysostom, (even as it appears from these quotations,) like most popular orators, was prone to forget at one time, what he had maintained at another; a Calvinist, if he had leisure, and thought it worth while; might produce passages from him, bearing something more of an evangelical stamp, more like christianity, and less like pagan philosophy and ethicks.

Sirmondes' Edition.

This we, &c.''

« The LORD

• But he did not bear the sins of all, because they were not wil. ling. Vol. xii. p. 166.'

1. This we may also find among men. For some indeed are

“ looked down from heaven upon the children of “men; to see, if there were any that did understand, “ and seek God. They are all gone aside ; they are

together become filthy; there is none that doeth

good, no not one." The apostle has quoted this, in his avowed design of “ proving that both. Jews “ and Gentiles are all under sin :" so that it is undeniably meant, that, by nature, and without divine grace, all men are evil ; and that the all-seeing God could not find one exception. But Theodoret either saw with other eyes, or judged by another rule : and therefore, he finds among men soine good. Not good indeed in the sight of God, but lovers of * virtue.'--The supposition of God's creating wicked

persons, (though perhaps not meant so ill as it sounds,) is exceedingly shocking: and the idea, that otherwise the champions of virtue would be deprived

of the prizes of victory ;' connected with the language, justly obtain the crown of victory ;' are so contrary to the language of Scripture, and the whole plan of christianity; that I am confident, many, who are not Calvinists, will feel as indignant at reading them thus introduced, as I can do. They are like

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• lovers of virtue, but others are workers of wickedness. If, • therefore, any one complains of the creation of wicked per

sons, he deprives the champions of virtue of the prizes of vic

tory. For if they had not the desire of virtue in the choice of • the will, but were unalterably fixed by nature, those who suc• cessfully struggle for piety would be unknown. But since the I will has the choice of what is gond, and of the cootrary, some

justly obtain the crown of victory, and others suffer punishment • for their voluntary offences. Vol. i. p. 31.'

! Ps. xty. 2, 3. liii. 2, 3.

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