تحویل continence with holiness." Of which last he elsewhere fays", "He that is chafte in the flesh let him not be proud or infolent, knowing that, έτερος εσιν ο επιχορηγών αυτώ eyegtelav, it is another who furnishes him with the gift of continence." And a little after, in the fame page, having mentioned the bleffings which God has prepared for us before we were born, draws this inference; "Therefore fince we have all these things from him, we ought, la avтa, in all things to give thanks to him, to whom be glory for ever and ever. Amen." In the conclufion of his epiftle", he prays, "That God would give to every foul that calls upon his great and holy name, faith, fear, peace, patience, long-fuffering, continence, chaftity, and fobriety, that they may rightly please his name.” NUM B. II. BARNABAS. A.D. 70. Barnabas fpeaks 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, "Wherefore having renewed us by the remiffion of our fins, εποίησεν ημας αλλον τυπον, ως παιδίον, he hath made us another form, as a little child, to have a foul as though he had made us again; for the fcripture fays concerning us, as he said to the Son, Let us make man after our image, and after our likeness. - Again, fays he, I will fhew thee how in the laft days he hath made, Julie Taow, a fecond formation for us; the Lord faith, behold I will make the laft as the first behold, therefore, ημεις αναπεπλασμεθα, we are made again; as he again fays in another prophet, Behold, faith the Lord, I will take out their flony hearts, and I will put in them flefbly ones." And in another place', fpeaking of the fanctification of the fabbath day, SS he expreffes himself thus; "When we receive the righteous promife, of fin being no more, γε[ονοτων δε καινων πανίων υπό κυρίω, being made all new by the Lord, then shall we be able to fanctify it, being firft fanctified our felves.' And a little after fays he, "Receiving the remiffion of fins, and hoping in the name of the Lord, εγενόμεθα και νοι, παλιν εξ αρχης κλιζομενοι, we become new, being created again as at the beginning." Repentance, fpiritual wisdom and knowledge, are according to him pure gifts of the y Ib. § 11. P. 244. 2 Ib. 12. P. 246. U 3 grace ६ ० C= قوتا grace of God; for, fays he, "He dwells in us who were under the fervitude of death, opening to us the door of the temple, which is the mouth; μετάνοιαν διδες ημιν, and giving repentance to us, introduces us into the incorruptible temple." He obferves ', that Chriftchofe his Apoftles to preach the Gofpel, ενας υπερ πασαν αμαρτιαν αναμώτερες, being more finful than all fin it felf; that he might fhew he came not to call the righteous, but finners to repentance." And in another place he says", "See how well Mofes gave the law, but whence is it that they know and understand thefe things? We therefore justly understanding the commandments peak as the Lord hath willed; wherefore he hath circumcised our ears and hearts, we ov per Taula, that we may understand thefe things." Wherefore he bleffes the Lord for what knowledge and understanding in divine things he is pleased to give, faying « Bleffed be our Lord, ο σοφιαν ή νεν θεμενα εν ημιν των κρυφίων 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, dan uur oppiav, give you wisdom, understanding, prudence, and knowledge of his commandments, with patience,” 2 Ib. p. 247. Ib. § 8. p. 233. b Ib. 4. p. 218. Ib. § 5. p. 221. NUMB. NUM B. III. JUSTIN. A. D. 150. Justin Martyr afferts the neceffity of the grace of God to the right understanding of the Scriptures ; ει εν τις μη μετα μεγάλης χαρια της παρα Θες λαβοί, jaci & The maeg es λaboi, "unless, fays he', any therefore should undertake with the great grace which is from God, to understand the things which are faid and done by the prophets, it will be of no advantage to him to feem to read the words or facts, unless he can render a reafon for them." And in another place, speaking to Trypho the Jew, and thofe that were with him, he fays", "Do you think, O men, that we could ever have been able to have understood these things in the Scriptures, & μn Deλnκατι το θελησαντα αυτα ελαβομεν χαριν το vonoal, unless by the will of him that wills thefe things we had received grace to underftand them. Addreffing himself to the fame men, he fays", "Cease to deceive your felves and them that hear you, and learn of us, των σωριθενίων απο της το Χριςό jae, who are made wife by the grace of Chrift." And having mentioned the text in f Dialog. cum Tryph. p. 319. 8 lb. p. 346. h Ib. p. 259. U 4 Matt. Matt. xi. 27. he adds, "Therefore he hath revealed all things to us, which from the Scripture, de tus gaen avls vevonngMev, through his grace we have an underftanding of, knowing him to be the first born of God, and before all creatures." Yea, fays he, "To us is given to hear, and to understand, and to be faved by this Chrift, and to know all the things of the Father." Nay, Eufebius fays, that he openly declares in his dialogue with Trypho," how, ne χαρις αυτον επί τον της πις έως παρόρμησε λόγον, the grace of God impell'd him to the doctrine of faith," i. e. powerfully wrought upon him to embrace and make a profeffion of it; which expreffes the efficacy of divine grace in its irrefiftible and unfruftrable operations upon his heart, which Justin had an experience of.. נת Dr. Whitby cites a paffage from this writer, in which he says, that "God fent his Sen into the world, ως πείθων, 8 βιαζόμενα, as perfuading, but not compelling man to be good." But no fuch words are to be found in the place he refers to. Justin there fays", that "to be from the beginning is not ours; but us, who chufe by the rational powers which he gives, to follow those ཞེ་; i Ib. P. 326. k Ib. p. 350. 1 Eccl. Hift. 1. 4. c. 18. p. 140.. Difcourfe on the five Points, p. 266. Ed. 2. 260: |