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the power of his grace be moves upon them, and influences them to that which is good, according to their nature. Besides, Vosus, after he had made the citations referred to, and which regard the article of free will, already considered, observes”, that these writers were far from Pelagianism, and that according to them the will remained free, and all things are ascribed co grace ; which he undertakes more fully to explain, and among the rest fays, “ Every good work, as such, is positively from the Holy Spirit, because whatsoever hach a being, as good and fupernatural, that it has from grace. From the free will indeed it is only privatively, as it does not resist grace, when it could refift; that it can refift, it has of ic self; that it can to will to refift, it has from grace. And elsewhere he says, “I would not have ic to taken, as if noching could be produced from them (the Fathers) which may seem to intimate, chat grace is bestowed from an abfolute will to convert ;” and then mencions a passage from Bafil, cited by Petrus Diaconus, and others; “ Thou canst do all things, and there's none can contradict thee, for when thou wilt thou savest, and none refifts thy will.” And adds, “Also memorable is that of Ambrose, God calls whom he pleases, and
4 Hift. Pelag. I. 7. Par. 2. P. 717, 718. . Ib. 1. 6. Thef. 10. P. 553, 554.
whom he will he makes religious.” In the following Numbers I shall make it appear, that it was the sentiment of the ancient wria ters, that regeneration, conversion, fanctification, faith, &c. are wrought in the foul through the energy of the Spirit of God, and the powerful and insuperable efficacy of divine grace, and are not the fruits and effects of mere moral suasion.
ce CLEMENS ROMANUS. A.D. 69.
God in vocation and fanctification ; for he not only speaks of grace in general, as : God's gift, when he says “, “ Let us be join
ed to them, to whom, n za els amro T8 es 3 Dedota, grace is given from God;” but ob
serves, that faith, and other particular gra· ces, are also the gifts of God; and in a very
pathetick manner takes notice of the goodness of God in the free donacion of them, saying, “ How blessed and wonderful are the gifts of God, O beloved ! Life with immorcalicy, lplendor, with righteousness, truth with freedom, πιςις εν πεαοιθησει, , εγκegτεια εν αγιασμω, faith τωith confidence,
Ep. ad Corinth. I. p. 68.
Ib. p. 78,
continence with holiness.” Of which last he elsewhere says “, “ He that is chaste in the flesh let him not be proud or insolent, knowing that, ετερος εςιν ο επιχορηγων αυτω εγκρατειαν, it is another who furnishes him with the gift of continence.” And a little after, in the same page, having mentioned the blessings which God has prepared for us before we were born, draws this inference; “ Therefore since we have all these things from him, we ought, relee 71 avta, in all things to give thanks to him, to whom be glory for ever and ever. Amen." In the conclusion of his epistle W, he prays, " That God would give to every soul that calls upon his great and holy name, faith, fear, ( peace, pacience, long-suffering, continence, chastity, and sobriety, that they may rightly please his name.”
BARNABAS. A. D. 70.
B Arnabas speaks of the work of grace as a
new creation, or as a formation of man again, which requires almighty power ; his words in one place are these *, 6 Wherefore
u Ib. p. 88.
w Ib, p. 130. * Barnab. Ep. Par. 1. § 5. p. 221, 222.
having renewed us by the remission of our
made again; as he again fays in another pro- phet, Behold, faith the Lord, I will take
out their sony hearts, and I will put in them fleshly ones."
And in another place', speaking of the fan&tification of the fabbath day, SS he expresses himself thus; “When we receive the righteous promise, of sin being no more, γεΓονοίων δε καινων πανlων υαο κυρ χω, being made all new by the Lord, then shall we be able to fanctify it, being first fanctified our selves." "And a little after says he ”, “Receiving the remission of fins, and hoping in the name of the Lord, ε γενομεθα καινοι, παλιν εξ αρχης κλιζομενοι, τωe become neio, being created again as at the beginning.” Repentance, spiritual wisdom and knowledge, are according to him pure gifts of the
y Ib. § 11. p. 244.
grace of God; for, says he ?, “He dwells in us who were under the servitude of death, opening to us the door of the temple, which is the mouth; μετανοιαν διδος ημιν, and giving repentance to us, introduces us inco the incorruptible temple.” He observes , that Christ i chose his Apostles to preach the Gotpel, ενας υπερπασαν αμαρτιαν αναμωθερες, --being more sinful than all fin it self; that he might fhew he came not to call the righteous, buc finners to repentance.” And in another place he says”, “See how well Moses gave the law, but whence is it that they know and understand these things? We therefore juftly understanding the commandments
speak as the Lord hath willed; wherefore he Ş hath circumcised our ears and hearts, 1yz ou
"Tæ:12, that we may understand these things.” Wherefore he blesses the Lord for what knowledge and understanding in divine things he is pleased to give, saying , “ Blessed be our Lord, o socizy vsv Jeueva εν ημιν των κυριων αυτ8, who bath put in us wisdom and understanding of his hidden things." To which may be added that prayer of his “, “ God that governs all the world, dwn ymuy coplev, give you wisdom, understanding, prudence, and knowledge of his commandments, with patience.”
a Ib. p. 247
b Ib. 4. p. 218.