we have nothing which can be a ground of pardon and acceptance, in the sense of the apostle, "Not by works of righteousness which we have done, but according to his mercy he saved us. "The contrast here is, between our works, with any worth or merit they may have, and another ground of recommendation and acceptance appointed and revealed. This is no other than the mercy of God through the atoning sacrifice of Christ." Other foundation can no man lay, than that is laid, which is Jesus Christ," who is the foundation of apostolic doctrine, and the foundation of our faith, repentance, and hope. But should any one tell us, that there is no difference in the quality of actions, that one is not better or more worthy than another, as some of the heretics opposed by JUSTIN did, and some sceptics now do; we would reply with him, that human actions have a quality of worthiness or unworthiness, that there is an essential difference between obedience and disobedience, and that this difference will be produced in judgment. This the holy scriptures abundantly testify. "For God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil."* "Wherefore we labour (or endeavour) that whether present or absent, we may

Eccles. xii. 14:

be accepted of him. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." *

§ 13. "Worthiness" is a comparative idea. Only a person properly divine, is "worthy" of religious adoration. No one in the universe, but "the Lion of the tribe of Judah," the divine Redeemer, was found "worthy" to open the "book" of prophecy. Compared with God's perfect law, and the requirements of holiness and justice, no descendant of Adam is found worthy" to say, I am perfectly conformed to them. Only Jesus Christ was, in this respect, "worthy;" and therefore to his worthiness, and not to our own, we as imperfect creatures are directed to look, that, interested in him, we may be able to plead exemption from the penalty we have incurred by transgressions and failures. But if we compare the penitent with the impenitent, the believing with the unbelieving, the virtuous with the vicious, the holy with the unholy, the obedient with the disobedient, or the fruitful with the fruitless; then we justly say, that the former are "worthy” and the latter are worthless. The one sort is

* 2 Cor. v. 9, 10,

approved, the other disapproved; the one is rewarded according to the divine promise, the other punished according to the divine threatening. And in this sense we can freely say with JUSTIN, "that every one will go into everlasting punishment or salvation according to the worthiness (i. e. the moral character) of his actions."

For as

14. In the same manner we agree with CYRIL of Jerusalem, when he says, Have, O man, a sincere soul, on account of him who < searcheth the heart and the reins. 'those who are about to enlist soldiers, examine the ages and persons of those whom they 'enlist, so the Lord also in choosing souls for 'his service, examines the will, and if any one ⚫ has a concealed hypocrisy, he immediately rejects him as unfit for true service. But if he finds a person worthy, he readily gives him grace. He does not give that which is holy 'to the dogs." Who is the "worthy person?" The sincere, as opposed to the hypocrite. What does God give him? A peculiar favour, the "seal of salvation," as he further explains it. And this we also maintain as perfectly scriptural. "Thou requirest truth in the inward parts." "God resisteth the proud, but giveth grace to

* Refut. p. 347.

"If I regard iniquity in my

the humble."

heart, the Lord will not hear me."

§ 15. Thus also BASIL: "The Lord will 'take away strength from a sinful people, but 'he gives strength to them who act justly. 'For unto every one that hath shall be given;' but he who is enabled to do good works becomes worthy of a blessing from God."? * This is an entire quotation brought against the Calvinists, but for what possible purpose? maintaining, as we do, that he who is " enabled to do good works" becomes "worthy (i. e. a suitable subject) of an additional blessing from God." We also agree with the following passage in CHRYSOSTOM: ""Let us then, I beseech you, imitate that just person, and be diligent to contribute

our exertions, that we may make ourselves worthy (i. e. suitable subjects) of assistance from God. For on that account he waits for opportunities 'from us, that he may display his great kindness. Let us not, then, through negligence deprive ourselves of his gifts; but let us hasten ' and be eager to lay hold of the beginning, and to enter on the path that leads to virtue, that,

6

enjoying assistance from above, we may be able to arrive at the end. For we cannot rightly do any thing that is good, if we do not

* Refut. p. 366.

' enjoy aid from above."* What Calvinist ever supposed that men ought to remain in a state of stupid indifference or criminal negligence, in order to obtain "assistance from God," and enjoy "aid from above," without which "we cannot rightly do any thing which is good?" Do not we also, with CHRYSOSTOм, endeavour to rouse men from their lethargy, exhorting them to search the scriptures, to examine themselves, to consider their ways, to attend to God's testimony, and assuring them that they have no right to expect either divine assistance or any blessing from God, but in a diligent use of appointed means?

§ 16. To the same purpose are many other passages of this author; particularly the following: "Since then there are such spares, and 'such attacks, do thou lead me in the way; for 'I have need of thy assistance. For to be led in 'the way is derived from him; but let it be our ' endeavour to be worthy of being conducted by 'that hand. For if you be unclean, that hand 'does not direct you; or if you be covetous or have any other spot." "Worthy of being conducted," that is, guidable. Now this is what we constantly inculcate upon our children and domestics, our auditors and associates. Does