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ly Ghost; i. e. God will be intreated to per

mit that a voice may be given you, by 23 which ye may be able to confess what ye

believe ; for I am sure he will give it. He
that hath given the first, will also give the
second; he that gives to believe, will also
give to confess." Upon which, and some
other testimonies of the above-mentioned
writers, Auftin makes this remark: “ Would
any one say, That they so acknowledged
the grace of God, as that they dared to de-
ny his prescience; which not only the learn-
ed, but even the unlearned own? Befides,
if they knew that God so gives these things,
that they could not be ignorant, that he
foreknew that he would give them, and could
not but know to whom be would give them,
procul dubio noverant praedestinationem,
without doubt they were acquainted with
predestination ; which being preached by
the Apostles, we laboriously and diligently
defend, against the new herecicks." Gré-
gory writes, indeed; very sparingly of this
doctrine, and gives very few hints of it.
The most considerable passage I have met
with in him, is the following c: “ Three
persons gathered together in the name of the
Lord, are more esteemed of by God than
multitudes that deny bis Deity : Would you
prefer all the Canaanites to one Abraham ?

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Greg. Nazianzen. Orat. 32. p. 515. Tom. I.

or

or the Sodomites to one Lot ? or the Midianites to Mofes, even to these sojourners and strangers ? What shall the three hundred men that lapped with Gideon, be inferior co the thousands that turned away? or Abrabam's servants, though less in number than the many kings and myriads of soldiers, whom they, though few, pursued and put to flight? How dost thou understand that passage, If the number of the children of Ilrael was as the sand of the sea, a remnant pall be saved ? as also that, I bave reserved for my self seven thousand men who have not bowed the knee to Baal? It is not so, it is not, εκ εν τοις αλειοσιν ευδοκησεν ο ΘεG, God does not take pleasure in the multitude ; thou numberest myriads, but God, Toow Souleves, those that are to be saved ; chou the unmeasurable dust, but I, TA OXEUN TNS &xhojns, the vessels of election.From whence may be collected, as Gregory's judgment, that there were some persons who were chosen of God, and whom he resolved to save; that the number of them was with him, though that number was very small. In another place, he speaks of a cwofold book of life and of death; “ • Perhaps have heard, 1ays he, τινα βιολον ζωντων και βιβλον και ow Somerwv, of a certain book of the living, end of a book of them that are nat to be saved,

03

you

dib. Orat. 9. p. 158.

where

where we shall all be written, or rather are already written.” : Though it must be owned, he adds, και αξιαν των ηδη βεβαιωμένων exa5Q, according to the desert of every one that have already lived. And in the same way he interprets *Matt, xx. 23. which he reads thus : To fit on my right hand and on my left, this is not mine to give, anxios de dotai, but to whom it is given ; and goes on to ask, “Is the governing mind therefore noching ? is labour nothing ? reason nothing ? philosophy nothing ? fasting nothing? watching nothing? lying on the ground, shedding fountains of tears, are these things nothing ? αλλ' κατα τινα αποκληρωσιν

και Ιερεμιας αγιαζεται και αλλοι εκ μητρας αλS λοτριενται, but by a kind of fortilege was Je

remiab sanctified, and others rejected from the womb ? I am afraid lest any absurd reasoning

should enter, as if the soul lived elsewhere, and was afterwards bound to this body, and, according as it chere behaved, fome' receive prophecy, and others, who lived wickedly, are condemned. But to suppose this, is very absurd, and not agreeable to the faith of the church. Others may play with such doctrines; it is not safe for us.” And concludes; “ To those words, to whom it is given, add to this, who are worthy; who, that they may

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be such, have not only received of the Father, but have also given to themselves." The notion he here milicates against, is manifestly that of Origen's, of the pre-existence of souls, and their being adjudged according to their former conduct, either to happiness or misery; which Gregory was afraid fome might be tempted to give into, and which, in order to guard against, led him into this gloss upon the text, and to make this addition to it.

NUMB. XVI.

HILARIUS DIACONU S.

A. D. 380.

THE Commentaries upon the epiftles of

the Apostle Paul, which go under the name of St. Ambrose are not his

. Austin cites'a passage out of them, under the name of Hilary, whom he calls, Sanctus Hilarius, St. Hilary; but this could not be Hilary bishop of Poixtiers, before mentioned, who was earlier ; nor Hilary bishop of Arles, who was later than the author of these Commentaries : for whoever he was, he lived in the times of Damasus, bishop of Rome, according to his own words 8; wherefore

f Contr. duas Epist. Pelag. 1. 4. C. 4.
& Comment, in 1 Tim. 3. 15. p. 579.

fome

fome learned men have thought him to be Hilary che deacon of the city of Rome, who adhered to the schism of Lucifer Calarita

This author concinually refers such passages of feripture, which speak of predeAtinacion and election, to the prescience of God; nothing is more common with him, than to say i that God chuses and calls whom be foreknew would believe, would be holy, and devoted to him: Which passages are therefore produced by Vofus , and Dr. Whitby', with others, to prove that the fathers held a predestination of men to life, from a prescience that they would live piously, believe, and persevere. If by predeftination co life is meant predestination to glory, and not to grace, which is the meaning of the fathers, and of Hilary, we agree with them: We say also, that such whom God foreknew would believe, and be holy, he predestinated to eternal happiness; but then we say, the reason why God foreknew that any would believe, and be holy, is, because he determined within himself to give them faith, and make them holy, and so prepare them for glory. Neither Hilary nor any of

nus,

n Vid. Voff. Hift. Pelag. 1. 2. par. 1. Thef. 6. p. 168. Dallaei Apolog. p. 787.

i Comment in Rom. p. 241, 292, 294. in Eph. p. 492. & in 2 Thef. p. 567. k Hift. Pelag. 1.6. Thes. 8. p. 543. Discourse, &c. p. 99. Ed. 2. 98.

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