1. We pray you, in 2. His own felf bare Chrift's ftead, be ye re- our fins in his own body conciled to God: for he on the tree, that we being hath made him to be SIN dead to fin, fhould live to [that is, a fin-offering] righteoufnefs, 1 Pet. ii. 24. for us, who knew no fin -I will make thy officers that we might be made peace and thy exacters the righteousness of God in righteoufnels, Ifaiah 1x. 17. him, 2 Cor. v. 20, 21. ...All thy commandments are righteoufnefs, Pfalm cxix. 172...Him that faith unto the wicked, thou art righteous, him fhall the people curfe, nations shall abhor him, Prov. xxiv. 24. ----Put on the new man, which after God is created in righteoufnefs and true holiness, Eph iv. 24. Chrift gave himself for us that he might redeem us from all iniquity, and [make us the righteousnejs of God in himself, or to speak without a figure] purify unto himfelf a peculiar people, zealous of good works, Titus ii. 14.--He hath raifed up an horn of falvation for us---to per-form the mercy promifed, that we, &c.. [might be made the righteoufness of God, or as Zachariah expreffes it] that we might ferve him without fear; in holiness and righ teousness before him all the days of our life, Luke 1. 69, 72, 74, 75.

I hope the balance of the preceding feriptures abundantly shows, that Zelotes mistakes the genuine obvious meaning of Phil. iii. 9, 2 Pet. i. 1. and 2 Cor. v. 21. when he fuppofes that thefe paffages evince the truth of the Antinomian imputation of righteoufness, which he fo ftrenuously contends for. Should there be any other paffage of this nature, which has efcaped my notice; I beg that Zelotes's admirers will not impute the omiffion to difingenuity; my fincere defire being to do juftice to every portion of the fcripture, and not artfully to conceal any part of the anti-pharifaic and anti-folifidian truth.

End of the Supplement.

APPEN

APPENDIX to Page 153.

Containing Dr. Whitby's teftimony concerning the antiquity of the doctrine of FREE-WILL, evangelically connected with the doctrines of Free-grace and fuft-wrath; with some remarkable quotations from the Fathers.

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INCE the preceding pages have been printed, Providence has thrown in my way Dr. Whitby's Difcourfe on the points of doctrine which are balanc ed in the Scripture-fcales. He highly deferves a place among the modern divines who confirm the contents of Sect. xxi, concerning the antiquity of the doctrine of Free-will, evangelically connected with the doctrines of Free-grace and ful-wrath. I therefore produce here the following extract from his ufe. ful book: fecond edition, printed in London, 1735.

In the preface, page 3, he fays, with refpect to the leading doctrines of Election and Reprobation, in which he entirely diffents from Calvin, I found I ftill failed with the ftream of antiquity, feeing only one, St. Auguftin, with his two boatfwains, Profper and Fulgentius, tugging hard against it, and often driven back into it by the ftrong current of fcripture, reason, and common fenfe." As a proof of this, the Doctor produces, among many more, the following quotations from the Fathers: which I tranfcribe only in English referring those who will fee the Greek or Latin, to the Doctor's difcourfes, where the books, the pages, and the very words of the Fathers, are quoted.

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Page 95, &c. Dr. Whitby fays, "They [the Fathers] unanimously declare, that God hath left in the power of man, To turn to vice or virtue, fays Juftin Martyr:To chufe or to refuse faith and obedience, to believe or not, fays Ireneus, Clemens Alexandrinus, Tertullian, and St. Cyprian :-That every one, &c. renders himself either righteous or difobedient, fays Clemens of Alexandria.-That God hath left it in our own power to turn to, or from good-to be good or bad, to do what is righteous or unrighteous. So Athanafius, Epiphanius, Macarius, St. Chryfoftom, Theodoret, and Cyril of Alexandria-That our happiness or punishment depends on our own choice that it is our own choice to be an holy feed, or the contrary; to fall into hell, or enjoy the kingdom, to be children of the night or of the day; -By virtue to be God's, or by wickedness to be the dewil's children; fo Cyril of Jerufalem, Bafil, Chryfoftom, and Gregory Nyffen. That we are veffels of wrath or of mercy from our own choice, every one preparing himfelf to be a veffel of wrath from his own wicked inclination; or to be a veffel of divine love by faith, because they have rendered themfelves fit for [rewarding] mercy. So Origen, Macarius, Chryfoftom, Oecumenius, and Theophila&."

Page 335, &c. The Doctor has the following words, and ftriking quotations." All thefe arguments [for the freedom of the will of man] are strongly confirmed by the concurrent fuffrage, and the exprefs and frequent declarations of the Fathers.-Thus Juflin Martyr having told us, that man would not be worthy of praife or recompence, did he not chůfe good of himfelf, nor worthy of punishment for doing evil, if he did not this of himself, fays, This the

This good Father, to guard the doctrine of grace as well as that of justice, fhould have obferved, that Free-grace is the

VOL, V.

Ho

Holy Spirit hath taught us by Mofes in thefe words; See, I have fet before thee good and evil; chufe the good.'--Clemens Alexandrinus fays, The prophefy of Ifaiah faith, If you be willing, &c. demonstrating that both the choice and the refufal, viz. of faith and obedience, of which he there fpeaketh are in our own power.'--Tertullian pronounces them unfound in the faith, corrupters of the chriftian discipline, and excufers of all fin, who fo refer all things to the will of God, by faying nothing is done without his appointment, as that we cannot understand that any thing is left to ourfelves to do.'...St. Cyprion proves [Credendi vel non credendi libertatem in ar bitrio pofitam] that to believe or not, was left to our own free choice, from Dent. xxx. 19, and Ifa. 1. 19.

firf rufe, and Free-will the fecond, in our choice of moral good; but that Free will is the firft caufe in our choice of moral evil. Forgetting to make these little diftinctions, he has given the • Calvinifts just room to complain, and has afforded the Pelagians a precedent to bear hard upon the doctrine of grace. Should fome prejudiced reader think that this doctrine afcribes too much to man, because it makes Free-will a firft caufe in the choice of moral vil: I anfwer two things: (1) To make God the firft cause of moral evil is to turn Manicbee, and affert, that there is an evil, as well as a good principle in the Godhead. (2) When we fay, that Free-will chufes moral evil of itself, without neceflity, and is, of consequence, the first cause of its own evil choice; we do not mean that Free-will is its own firft caufe. No: God made the free-willing foul, and freely endued man with the power of chufing without neceflity. Thus God's fupremacy is fully fecured: if therefore, in the day of probation, we have the caft, when good and evil are fet before us; our Free-will is not placed on a level with God by his tremendous power; but we place ourfelves voluntarily UNDER the rewarding fceptre of Free grace, or the iron-rod of Juft wrath. By this means, God maintains both his fovereignty as a king, and his juftice as a judge; while man is fiil a fubject fit to be graciously rewarded or juitly punished, according to the doctrines of Free-grace and Fuft

zurath.

Theodores

Theodoret having cited these words of Chrift, If a ny man thirst, let him come to me and drink, adds. • Ten thousand things of this nature may be found both in the gofpels, and other writings of the Apofles, clearly manifefting the liberty and felf election of the nature of man.'-St. Chry oftom fpeaks thus, God faith, If you will, and If you will not, giving us power, and putting it in our own option to be virtuous or vicious.' The Devil faith, Thou canst not avoid thy fate:' God faith, I have put before thee fire and water, life and death, ftretch forth thy hand to whether of them thou wilt.' The Devil fays,' It is not in thee to ftretch forth thy hand to them.'-.St. Auflin proves from thofe words of Chrift, Make the tree good, &c. or make the tree evil [in noftra potef tate fitum effe mutare voluntatem] that it is put in our own power to change the will' It would be endlefs to transcribe all that the Fathers fay upon this head.--Origen is alfo copious in this affertion; or, having cited those words, And now, Ifrael, what does the Lord thy God require of thee? he adds, Let them blush at these words, who deny that man has freewill. How could God require that of man, which he had not in his power to offer him? And again : The foul,' faith he, does not incline to either part out of neceffity, for then neither vice nor virtue could be ascribed to it; nor would its choice of virtue defeive reward; nor its declination to vice, punishment. But the liberty of the will is preferved in all things, that it may incline to what it will; as it is written, Behold I have fet before thee life and death.' St Aug fin alfo, from many paffages in which the fcrip.. ture faith, Do not so or fo; or do this, or that, lays down this general rule, That all fuch places fufficiently demonftrate the liberty of the will: and this he faith against them [qui fic gratiam dei defendunt, ut negent liberum arbitrium] who so afferted the grace of God, as to deny the liberty of the will."

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