But this subject has been fully discussed in the remarks on the first chapter; and it is indeed the very centre and substance of the whole controversy between Calvinists and their opponents; as it seems to have been between Augustine and the Pelagians.' P. cccclii. 1..26. With respect to correctness of life, any person who wishes it, may be such an one;' —that is, as the apostle Paul. It would be well, if those, who entertain such sentiments, concerning the will of fallen man, would, with one consent, shew the truth of their doctrine, by exhibiting to mankind the example of a life, in all respects, resembling that of this holy servant of our God and Saviour. If wishes will suffice, why are not all the clergy especially, from the highest prelate to the lowest curate, who hold the sentiment, as holy in their lives, as unwearied in their labours, as "instant in season, out of

season, preaching" the gospel; as much crucified to the world and all its interests, distinctions, preferments, and pleasures; as zealous for the honour of Christ, and the salvation of souls; as patient under wants, hardships, reproaches, and sufferings; as constantly abounding in the work of the Lord, and in that degree of eminence, which St. Paul was? Alas! after all, they do not so much as sincerely wish and desire to be so; nor can they, without the grace of God by 'Christ preventing them, that they may have a good 'will.' If they really desired it, they would earnestly use all means, with persevering diligence, in order to become such persons: they would join fervent prayers,

I P. 444, Refutation,

with strenuous exertions; with

fastings often,". with self denial; with "keeping under the body and bringing it into subjection:" they would renounce the friendship, and venture the frown, of ungodly men, however distinguished; and experience would soon convince them, that a wish, or a transient and indolent willingness, so far from enabling them to emulate and equal St. Paul in holiness of life; would be wholly insufficient to their so much as entering in

at the strait gate.-"Strive to enter in at the strait "gate; for many, I say unto you, shall seek to enter "in and shall not be able." Chrysostom certainly forgot, when he wrote this, both the parts of that well known text; "Work out your own salvation "with fear and trembling." "It is God who work"eth in you both to will and to do of his good plea

"sure.'

P. ccccliii. But if there be no such persons, it 'proceeds solely from want of will.'-Calvinists acknowledge that it is from want of will,' though perhaps not solely. We are free agents; yet, we have by nature no will to what is good in the sight of God: but they who boast that they have a will should shew it in their lives. They are, among others, like men who have got wings: let them shew this by soaring above earthly things, and aspiring" at those "things, which are above, where Jesus sitteth at "the right hand of God," and not lie grovelling on the earth, and cleaving to the dust, as others do. Let them not think it enough to equal the exertions and attainments of those, who form a far different estimate of the moral powers of our fallen nature, yet

can say, "By the grace of God, I am what I am:" but let them prove the superior excellency of their doctrine, by the pre-eminent holiness of their lives. This would be the most effectual way to refute Calvinism and to reclaim Calvinists.

P. ccccliii. 1. 20. Every, &c." It would then, it seems, be decorous in us, to speak the language of the apostle, for it would have the appearance of that humility and gratitude, which become us. But if the appearance be decorous; must not the reality be right and good? It is not common to assume the appearance of those things, which in reality are mean and base. The counterfeit gives the credit of value to the thing counterfeited. Hollow politeness shews, that genuine modest love, and courteousness, and kindness, are valuable endowments; and hypocrites acknowledge both the reality and excellence of true religion. But, after all, if St. Paul did not mean what he said, his apostolical modesty is not worthy of imitation it is far indeed from "simplicity and

:

godly sincerity;" and more like the language of the Pharisee, "God I thank thee, that I am not like "other men, &c," than that of unaffeeted humility : it cannot indeed be excused from the direct charge of hypocrisy. Our opponents, however, allow, that the language of Calvinism on these subjects is scriptural

Every man has his proper gift of God, one after this manner, "another after that." Observe the never failing, but always conspicuous, character of apostolical modesty: he calls his own virtue the gift of God; and when he has laboured much, he attributes the whole to the Lord.'

and becoming; yet they seem to think, that the less sincerity there is in it, or the less we mean by it, the better! As to continency, our Lord has determined the question. "All men cannot receive this saying, "save they to whom it is given:" to which our church accords that such as have not the gift of conti'nence should marry, &c.' The notion, that this is a virtue, which every man might give himself, had gone far in introducing that disparagement of marriage, which in after ages produced effects inexpressibly mischievous.

P. ccccliv. 1. 2. 'He uses, &c.'4 Thus St. Paul spoke of his labours; and Chrysostom, for the moment, in rather a hesitating manner, approves of his language: yet if we use similar expressions, accommodated to our very inferior exertions and attainments if we give to the Lord unreservedly all the glory of what is good, and only acknowledge as our own the sin which intermingles with it if we will not say, of what is good in us, 'A part is ours and a

'He uses the same form in, speaking of preaching, in which ⚫ he had undergone ten thousand labours, constant tribulation, inexpressible hardships, daily death? What does he say upon this subject? "I laboured more abundantly than they all; "yet not I, but the grace of God which was with me." He does not say, that a part was his, and a part God's. This is like a

' grateful servant, to consider nothing as his own, but all things his master's; to think nothing his own, but all things his Lord's. And he does the same thing in another place; for after he had said; "Having gifts, differing according to the grace that is given to us," he goes on to reckon among these gifts, conduct in ma'gistracies, mercy, and almsgiving: but it is evident to every ' one, that these things are virtues, and not gifts.'

part is God's;' we expose ourselves to the severest censures, and the most opprobrious terms of reproach! But all the inhabitants of heaven ascribe the whole. glory of their salvation to God and to the Lamb; and it cannot be wrong, to learn, not only the humble and thankful language of the heavenly worshippers, while we are here on earth; but also that humility and adoring love and gratitude, that "abundance "of the heart," from which this language flows.Chrysostom, however, soon retracts, what he seems to concede.-The act of almsgiving, or any other good work, is indeed our's; but the disposition, or the loving liberal heart, is the gift of God: and all virtues, that do not spring from that state of heart, which God by special grace confers, are spurious. 'Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God:'forasmuch as they are not done, as God hath willed ' and commanded them to be done; we doubt not but they have the nature of sin."-The Stoicks allowed, that they owed many things to the gods: but not their wisdom and virtue; these were their own, and from themselves: are we then to leave the school of prophets and apostles, to enter that of Zeno, Epictetus, and Seneca ?

6

P. ccccliv. fourth line from bottom. Paul called, &c.' Then the apostle spake what he did not mean;

'Art. xiii.

26

Paul called it a gift; for he expresses himself thus from mo'desty, and not from a desire of reckoning continence as a gift. For if it be a gift, why do you threaten them, saying, that "they "have damnation, because they have cast off their first faith ?"