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que peccato tranfgreffionis fuerunt, ideoque capitali sententia condemnati, and have been all guilty of the fin of transgression, and fo condemned by a sentence of death, infomuch that without Christ they cannot be saved." "Wherefore, as he elsewhere observes", we must not think, that Adae peccatum certaminibus amputandum posse, the fin of Adam can be removed by our strivings, nor even our own fins, which befal us after baptifm, unless by Chrift for how could we who were dead in fins, a nobis ipfis boni quippiam agere, do any good thing of our felves, 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; a good man out of the good treasure of the 3 heart bringeth forth good things; where he calls the Holy Spirit hid in the heart of believers a treasure." This writer does indeed in fome places speak of man as endued with free will, and yet, notwithstanding this, his opinion of him was, that he was funk below the beasts of the field. "We,

for

m Ib. de baptifmo, p. 87. Vid. etiam, p. 88. n Ib. p. 86.

• De Leg. Spirit. p. 50, 63. De Baptifmo, p. 80, 81,

$7,93.

fays

says he, who are adorned with free will above all animals, are more savage than wild beasts, and appeared less rational than the brutes."

NUMB. XXVII.

JOANNES CHRYSOSTOMUS. A. D. 390.

:

Chryfoftom, though he has been thought

too much to favour the Pelagian scheme, yet clearly afferts the condemnation of all mankind for Adam's fin; the corruption and weakness of human nature; the flavery man is in by fin, and the neceffity of divine grace to his deliverance. "If, says he 9, a Jew should say to thee, how can the world be saved through one Christ doing well? you may reply to him, πως ενα παρακεσαντα το Αδαμ η οικεμενη κατεκρίθη, how could the world be condemned through one Adam finning?" Again", "What is the meaning of that, in whom all have finned? He falling, they also who do not eat of the tree, γεγόνασιν εξ εκεινοπαντες θνητοι, all become mortal through him." Some have observed, that Chryfoftom's sense of original fin

P De pœnitentia, p. 73.
4 Homil. 10. in Rom. Tom. 3. p. 72.
Ib. p. 71.

was only this, that our bodies only are become mortal by it, but that our fouls receive no damage on account of it; but the contrary will appear by what follows, "For along with death, he says ", και ο των παθων επεισηλθεν οχλα, a multitude of affections also enter'd in; for when the body became mortal it necessarily received lust, anger, grief, and all the rest." And in another place he observest, "That before the coming of Christ our body was easily overcome by fin; for with death, και πολυς παπων επεισηλθεν εσμα, likewise a vast fwarm 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 baptifm, which is able to mortify, αλλ' ωσπερ τις ιππα δυσηνια, but as an unbridled horse, it ran, and frequently went astray; the law indeed shewing, what was to be done, and what not, but brought in nothing befides a verbal exhortation to them that strove; but after Chrift came the combats were made more easy, wherefore greater ones are set before us, as being partakers of greater help." Once more", "When Adam finned his body became mortal, and paffible, and received many natural vices, i Baρυζερος κς δυσηνια ο ιπωα καλεση, and the borse became more heavy and unbridled; but when Chrift came, he made it lighter for us by baptifm, εν τω πτερο διεγειρων το πνευμα19., raising it up with the wings of the spirit." Moreover he says", "When fin entered, ελυμενατο την ελευθεριαν, it destroyed the freedom, and corrupted the privilege of nature, which was given, κς την δέλειαν επεισηγαδεν, and introduced flavery." And in another place*, "We our selves were weak, but by grace are made strong." Nor is it of human strength, says he, 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, αλλ' ής της το Θες γαειλα 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 shews free will, and to be delivered, την τς Θές βοηθειαν αινιτλεται, intimates the help of God." And though he frequently afferts free will, yet such as it is,

* Ib. Homil. 13. p. 99. Ib. Homil. 12. p. 91.

Ib. Homil. 11. p. 82.

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→ after the grace of God is bestowed; "Не has left, says he", all in our free will, μετα την ανωθεν χαρί, after the grace which is from above. And elsewhere he afferts, that

In Gen. Homil 29. Tom. 1. p. 233.

* In Rom. Homil. 27. p. 213.

y Ib. Homil. 11. p. 83.

In Gen. Homil. 22. p. 155.

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"all

"all evil things are from our will only, and all good things from our will, κι της αυλο ρρωης, and his impulse. Chryfoftom 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 faid the fame he does; and it must be owned, that there are many of his expreffions which look this way, some of which Dr. Whitby has cited, and more might be; but then, as Voffius obfervesd, it should be confidered, 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 what the fame writer remarks, that when Chryfoftom being in exile, and near to death, heard of Pelagius's fall into error, lamented it in these words; "I am exceedingly grieved for Pelagius the monk; confider 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."

In 2 Tim. Homil. 8. Tom. 4. p. 368.

b De caufa Dei, 1. 2. c. 36. p. 605...

• Difcourse, &c. p. 92, 347, 378, 382. Ed. 2. 96, 337,

369, 372.

Hift. Pelag. 1. 4. Par. 2. p. 441.

Ib. 1. 1. c. 3. P. 5.

NUMB.

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