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SECTION XXV.

EPIPHANIUS. A. D. 390.

EPIPHANIUS does indeed assert a free will in man, and argues for it, against the pharisaical fate, and destiny of men by birth, owing to the stars; which is equally denied by us in a passage Dr. Whitby * has cited or referred to no less than three times; yet he affirms, that man is wholly under the power of sin, and, in a state of nature, weak, yea, dead. "Our life," says het, "came, and again showed light unto us, when he found us wandering; for we were immersed in pride and blasphemies, by the images of idols, and impieties of spirits, kakov TAVтWV ETITауiav, under the government of all evils." And a little after +, mentioning those words, Come unto me, all ye that labour and are heavy laden, and I will give you rest, he adds, "Therefore when eyw noevovv εγω ηθενουν dia τηs σаρкos, 'I was weak through the flesh,' a Saviour was sent to me in the likeness of sinful flesh, fulfilling such a dispensation, that he might redeem me from bondage, from corruption, from death." And a little further §: "As many as are accounted to death, these are called natural or carnal; wherefore he commands us to reject the works of the flesh, as being the munitions of sin, and mortify the members of death by his grace, and receive the Holy Spirit, which we had not, TO ζωοποιούν εμε τον παλαι τεθνηκοτα, who quickens me that was formerly dead,' whom if I had not received I should have died; dixa yap Пvevματος αυτού πας νεκρος, for without his Spirit every one is dead.”

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SECTION XXVI.

MARCUS EREMITA. A. D. 390.

MARK the Eremite acknowledges, that all mankind are guilty of Adam's sin, and under condemnation on the account of it; that they cannot of themselves remove that or any other sin from themselves, or do any thing that is good, being dead in sin; and that, notwithstanding their free will, they are as brutish as the beasts of the field. "Let us suppose," says he ||, "that some are found free from these things, and as soon as born are strangers to all vice, which indeed cannot be, since Paul says, we have all sinned, &c. Yet though they were such, nevertheless they have their original from Adam, cuncti que peccato transgressionis fuerunt ideoque capitali sententia condemnati, and have been all guilty of the sin of transgression, and so condemned by a sentence of death;' insomuch that without Christ they cannot be saved." Wherefore," as he elsewhere observes ¶, we must not think that Adæ peccatum certaminibus amputandum posse, the sin of Adam can be removed by our strivings;' nor even our own sins, which befall us after

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† Lib. Ancorat. s. 64, p. 67, vol. ii. De Pœnitentia, p. 77.

Ib. de Baptismo, p. 87; vide etiam p. 88.

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baptism, unless by Christ; for how could we, who were dead in sins, a nobis ipsis boni quippiam agere, do any good thing of ourselves,' unless the Lord had quickened us by the laver of regeneration, and had bestowed upon us the grace of the Holy Spirit?" Again, says he*, "Let none of those who study virtue, think, se suapte duntaxat facultate boni quippiam fecisse, that they have, by their own power alone, done any good thing;' for a good man out of the good treasure of the heart bringeth forth good things;" where he calls the Holy Spirit hid in the heart of believers a treasure. This writer does indeed in some places+speak of man as endued with free will, and yet, notwithstanding this, his opinion of him was, that he was sunk below the beasts of the field. 66 We," says he, "who are adorned with free will above all animals, are more savage than wild beasts, and appear less rational than the brutes."

SECTION XXVII.

JOANNES CHRYSOSTOMUS. A. D. 390.

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CHRYSOSTOM, though he has been thought too much to favour the Pelagian scheme, yet clearly asserts the condemnation of all mankind for Adam's sin; the corruption and weakness of human nature; the slavery man is in by sin, and the necessity of divine grace to his deliverance. "If," says he§," a Jew should say to thee, How can the world be saved through one Christ doing well? you may reply to him, Πως ενός παρακουσαντος του Αδαμ η οικουμενη κατεκριθη, How could the world be condemned through one Adam sinning?" Again: "What is the meaning of that, in whom all have sinned? he falling, they also who do not eat of the tree, γεγονασιν εξ εκείνου παντες θνητοι, all become mortal through him." Some have observed, that Chrysostom's sense of original sin was only this, that our bodies only are become mortal by it, but that our souls receive no damage on account of it; but the contrary will appear by what follows, "for along with death" he says, Kaι O TWV TAOWV ETTEɩtηàbev oxos, “a multitude of affections also entered in; for when the body became mortal, it necessarily received lust, anger, grief, and all the rest." And in another place he observes ** "that before the coming of Christ, our body was easily overcome by sin ; for with death, και πολυς παθων επεισήλθεν εσμος, likewise a vast swarm of the affections came in ;' wherefore neither was it very light to run the race of virtue, neither was the Spirit present to help, nor baptism, which is able to mortify; a' wσTEP TIS ιππος δυοηνιος, but as an unbridled horse,' it ran, and frequently went astray; the law indeed showing, what was to be done, and what not, but brought in nothing besides a verbal exhortation to them that strove; but after Christ came, the combats were made more easy; wherefore greater ones are set before us, as being partakers of greater help." Once more++: "When Adam sinned, his body became mortal

De Baptismo, p. 86.
De Pœuitentia, p. 73.
Ib. 13, p. 99.

De Leg. Spirit. p. 50, 63; de Baptismo, p. 80, 81, 87, 93. § Homil. 10, in Rom. tom. iii. p. 72. || Tb. p. 71. tt Ib. 12, p. 91.

** Ib. 11, p. 82.

and passible, and received many natural vices; και βαρύτερος και δυσήνιος ο ιππος κατέστη, and the horse became more heavy and unbridled;' but when Christ came, he made it lighter for us by baptism; εν τω πτερω διεγείρων του Πνεύματος, raising it up with the wings of the Spirit." Moreover he says, when sin entered, eλvuevato τηv eλevÕepiav, ελυμενατο ελευθεριαν, ❝it destroyed the freedom and corrupted the privilege of nature, which was given, kai tηv dovλelav eñelonyayev, and introduced slavery." And in another placet, "We ourselves were weak, but by grace are made strong." Nor is it of human strength," says het, that we are delivered from all these things, but the grace of God, who will and can do such things. And that you may know that it is not from their good will alone, αλλα και της του Θεου χαριτος το παν γεγονεν, ‘but that the whole is done by the grace of God;' he says, Ye have obeyed from the heart the form of doctrine into which ye were delivered; for obedience from the heart shows free will; and to be delivered, Tη TOV OEOV Bondeιav aшittera, intimates the help of God." And though he frequently asserts free will, yet, such as it is after the grace of God is bestowed; "he has left," says he§, "all in our free will, μera TηV avwoev xapiv, after the grace which is from above." And elsewhere he asserts, that all evil things are from our will only, and all good things, from our will, Kaι Tηs avтоνроñηs, “and his impulse." Chrysostom has indeed been blamed by many writers, both Papists and Protestants, for too highly extolling the power of man's free will; and particularly our Bradwardine not only says, that he approached near Pelagius, but said the same he does and it must be owned, that there are many of his expressions which look this way, some of which Dr. Whitby** has cited, and more might be; but then, as Vossius observest†, it should be considered, that when he extols the power of man, he does not speak of it as without, but with and under the grace of God; and it is worthy of notice, that the same writer remarks ‡‡, that when Chrysostom, being in exile, and near to his death, heard of Pelagius's fall into error, he lamented it in these words: "I am exceedingly grieved for Pelagius the monk; consider therefore what account they are worthy of, who bravely stand, when men who have lived with so much exercise and constancy appear to be so drawn away.”

ανωθεν

χαριν,

SECTION XXVIII.

HIERONYMUS. A. D. 390.

JEROM asserted the doctrine of original sin, which not only appears from his saying §§, that "all men transgressed in paradise, are obnoxious to the sin and punishment of offending Adam, and fell with him *In Gen. homil. 29, tom. i. p. 233. In Rom. homil. 27, p. 213. Ib. 11, p. 83. In 2 Tim. homil. 8, tom. iv. p. 368. De Causa Dei, 1. 2, c. 36, p. 605.

§ In Gen. homil. 22, p. 155.

** Discourse, &c. p. 92, 347, 378, 382; ed. 2. 96, 337, 369, 372.

+ Hist. Pelag. 1. 4, par. 2, p. 441.

‡‡ Ib. 1. 1, c. 3, p. 5.

§§ Comment. in Oseam, tom. vi. p. 11, G, H; in Jonam, p. 58, B; in Micheam, p. 62, I;

Epitaph. in Nepotian. tom. i. p. 8, A; Adv. Pelag. 1. 3, tom. ii. p. 102, F.

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from paradise into the captivity of this world:" but from that famous
passage of his, in which he has put together many of the principal
texts of Scripture we make use of in proof of this doctrine; upon
which account, and especially for the sake of his sense in Psalm li. 5,
I shall transcribe it at large. His words are these *; "The world
lies in wickedness, and the heart of man from his youth is bent to
that which is evil; nor is the human state without sin one day, from
the beginning of its birth; hence David confesses in the Psalms, Be-
hold, I am conceived in iniquities, and in sins my mother conceived me; non
in iniquitatibus matris meæ, vel certe meis, sed in iniquitatibus humanæ
conditionis, not in the iniquities of my mother, or truly in my own, but
in the iniquities of the human condition.' Hence the apostle says,
Death reigned from Adam to Moses; even over them that sinned not after
the similitude of Adam's transgression."
The weakness of man to fulfil
the law het proves thus, For that no man can fulfil the law, and do
all the things which are commanded, the apostle elsewhere testifies,
saying, For what the law could not do, &c." On those words, The sin
of Judah is written with a pen of iron, &c. he has this note, "If this
be so, where is that, that the doting old woman (meaning Pelagius)
devises, that a man may be without sin, if he will; and that the
commands of God are easy?" And elsewhere§, directing himself to
Pelagius, "You say," says he, "that the commands of God are easy,
and yet you cannot produce one man that has fulfilled them all;
answer me, are they easy or difficult? If easy, produce the man that
has fulfilled them; if difficult, how durst thou say, the commands of
God are easy, which no man hath fulfilled?" Yea, he affirms, that
man can do nothing that is good of himself; "Man," says he,
"from the beginning of his creation, makes use of God as his helper;
and seeing it is of his grace that he is created, and of his mercy that
he subsists and lives, nihil boni operis agere potest absque eo, he can do
no good work without him;' who hath so given free will, that he may
not deny his own grace in every work; lest the liberty of the will should
redound to the injury of the Creator, and to the hardening of him
who is so made free, that without God he knows that he is nothing."
And elsewhere he observes ¶, that "without the Holy Ghost there is
no strength;" that is, to do any thing that is good. Moreover he
declares**, that "this is the chief righteousness of man, to reckon
that whatsoever power he can have, non suum esse, sed Domini qui
largitus est, 'is not his own, but the Lord's who gives it." Yea, he
pronounces ++ the man "accursed, who not only puts his hope in man,
but him that makes flesh his arm, that is, his own strength; and what-
soever he does, non Domini clementiæ, sed suæ putaverit esse virtutis,
does not think it is owing to the clemency of the Lord, but to his
own power." He denies that the understanding of the Scripture, and
utterance to declare the mind of God, are in the power of man, "for,"

Comment. in Ezech. tom. v. p. 259, M, 260, A.
Ib. in Hierem. tom. v. p. 141, B.

Ad Cyprian. Explan. Psalm 1xxxix. tom. iii. ** Adv. Pelag. 1. 1, tom. ii. p. 88, H.

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Ib. in Gal. tom. ix. p. 75, M. Ad Ctesiph. adv. Pelag. tom. ii. p. 85, B. 32. Com. in Eph. tom. ix. p. 96, L. tt Com. in Hierem. tom. v. p. 141, D.

says he, "unless all things which are written were opened by him, who has the key of David, who opens, and no man shuts; who shuts, and no man opens; nullo alio reserente pandentur, they could be opened by no other." And in another place he says †, "The opening of the mouth, is not in the power of man, but of God; as Paul says, A great door and effectual is opened unto me, and there are many adversaries; wherefore God is called he that opens." The whole work of conversion, repentance, and spiritual knowledge, is clearly ascribed by him to the power of God, and not man. He represents man as being much in the same case the poor woman was, whom Satan had bound eighteen years, so that she could not look up to heaven, but always on the earth; so man is bound down, et se erigere non possit, "and cannot raise himself up, because he is bound by the devil." On these words, I will give them an heart to know me, he makes this remarks: "This is like to that of the apostle, God is he that worketh in you both to will and to do; for not only our works, but our will, Dei nitatur auxilio, depends upon the help of God." And on those words, Turn thou me and I shall be turned, he has this note ||; “We cannot fulfil this, that we repent, unless we lean on the help of God; for after thou shalt convert me, and I shall be converted unto thee, then shall I know that thou art the Lord my God, and that my errors and sins shall not slay me; vide quantum sit auxilium Dei, et quam fragilis humana conditio, 'see how great is the help of God, and how frail the condition of man;' that we cannot by any means fulfil this, that we repent, unless the Lord first convert us." And in another place having cited John vi. 44, he thus descants upon it; "When he says, no man can come to me, he breaks the proud liberty of free will; for if ever he would come to Christ unless that is done which follows, except my heavenly Father draw him; nec quicquam cupiat, et frustra nitatur, he can desire nothing, and in vain he endeavours." And on these words, which he thus reads, I will give them thought and sense,

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that they may know me, he argues **, "If thought and sense are given by

God, and the understanding of the Lord spring from him who is to be known, ubi est liberi arbitrii tantum superba jactatio, where is the proud boasting of free will?" And having mentioned Psalm lxxvii. 10, which he renders thus; Now have I begun; this is the change of the right hand of the Most High; makes this remark upon it††, "It is the language of a righteous man, who after meditation in sleep, and distress of conscience, at last says, Now have I begun either to repent or to enter into the light of knowledge; and this change from good to better, non mearum virium sed dexteræ et potentiæ Dei est, is not owing to my own strength, but to the right hand and power of God." He fre quently argues against the power of free will, from this consideration, that upon a supposition of this there is no need of prayer, "for," says he, "if only the grace of God lies in this, that he hath made us endued with free will, with which we are content, nor do any longer

Ad Paulin. tom. i. p. 36, D.
Ib. in Isa. tom. v. p. 6, E, F.
Adv. Pelag. 1. 3, tom. ii. p. 100, L.

+ Com. in Joel, tom. 6, P. 25, C.
Ib. in Hierem. ib. p. 150, C.
** Ib. 1. 2, p. 98, I.

|| Ib. p. 158, I. tt Ib. p. 97, B.

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