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in order to draw forth sayings exactly to our purpose, was that kind of person, to whom the writings of the New Testament might be alledged as authority, and who, at the same time, thought heathen principles of morals all that he need cultivate.

The conclusion of Ignatius's eighth Section of his Epistle to the Ephesians, might be read; as also Ireneus's application of Rom. xi. 24. jointly with John iii. 5, 6. or 1 Cor. xv. 50.

Dr. Nicholls, on this Article, tells us, that Clemens Alexandrinus was the first, who highly extolled heathen virtues and heathen Philosophers. It appears to me, from the passages produced, that Clement did not mean anything inconsistent with our doctrine that he meant only to justify the ways of God to man; or to illustrate revealed truths. He uses expressions more strong than could have been prudently used after controversy was started; such as, that Philosophers were to Heathens, something analogous to Prophets amongst the Jews; and that Philosophy justified the Heathens; but then he is speaking only of the times before Christ; he was not saying, that the same thing would hold good under Christianity.-Chrysostom was much later; he lived after controversy on our subject had arisen; yet he says", that it was enough for Heathens to know God (meaning that Idolatry must always be bad) but now, (in Chrysostom's time) they ought to know Christ.

This is not commending heathen virtue in comparison of Christian; it is only saying, men should now be Christians, though before the coming

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• Veneer quotes this passage, and that from Irenæus Adv. Hær. 5. 10.-Welchman also has, these passages, but the student would do best to consult the Fathers themselves.

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of Christ they could not be so; God is good at all times, and to all men; Christians are justified by Faith, but Salvation, such as natural religion bestows, could only be given to Heathens according to their obedience to the law written int their Hearts.-This only amounts to much the same with what Dr. Paley says; "they will be accepted, together with those who are instructed in the Law, and obey it."

d

Dr. Nicholls gives, as opposed to these, passages from Clement of Alexandria and Chrysostom, some from Cyprian and Jerom. They say, that heathen Virtues are not, or might not be, right virtues; as, for instance, heathen patience was, or might be, apathy, stupidity, &c.;-heathen fortitude, rashness; heathen prudence, cunning; and so on; I only mean to shew the general nature of the remark. Let us be chaste, says Jerom, by Faith; that is on Christian principles; and, in like manner, wise, brave, temperate. This I take to be exceeding good sense; and worthy of our most attentive observation. It might be partly the result of experience; but we can see, that the bravery of a robber only enhances the injury he commits. all the virtues of human life were performed from Faith, meaning the Christian principle of action, the man who performed them, would approach much nearer to the character of the Aikaios, or perfectly virtuous man, than any one who attempted the same on Heathen principles: and this

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a Rom. ii. 15. b Charge, page 17. Cyprian, A. D. 248. de cou. patient.-Jerom, A. D. 392.

on Gal. iii.

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Augustin mentions the prudence of the avaritious, with a reference to Hor. Ep. I. 1. “ per mare," &c.- -The justice and fortitude (Cardinal virtues) of Catiline, with a reference to Sallust's account of him.

Art. xi. Sect. 14.

seems to be the idea, which some of the Christian Fathers had, when they used the expression of the Prophet, several times quoted in the New Testament, "the Just, dixaios, shall live by his Faith:" shall conduct himself through life on that principle'. St. Paul seems rather to apply the saying of Habakkuk as meaning, that the Just shall enjoy eternal life through his Faith: his Faith shall save him.(Luke vii. 50. or xviii. 42.)

3. I mention next the age of the Pelagian Controversy, the fifth century. We have seen, that the Pelagians were against the doctrine of the necessity of Grace for acting well: in arguing on this doctrine, they used a plea, which led to the subject now before us. Why, they urged, should we have internal assistance, in order to our performing good actions, when some of the Heathens, who had no such help, performed such great exploits, and displayed such admirable virtues?they instanced in Fabricius, Fabius, Regulus', Scipio. The orthodox Augustin, always vigilant, replied, that the Heathens were not virtuous as a Christian ought to be; that, if they performed actions good in their kind, they performed them ill; from inferior motives; not with a view to the Glory of God, &c. their conduct, though well meant, was, in strictness, deficient, faulty; nay, considering the nature of perfect Christian virtue it might even be called sinful: what there was of good in it, might indeed lessen future punishment, or even procure temporal rewards; but could by no means have the effect of Christian virtue

f Hab. ii. 4.-Rom. i. 17.—Gal. iii, 11.—Heb. x. 38.
g Art. x. Sect. v.

i

Vossii Hist. Pelag. Thesis x. of Lib. iii. Part. 2.
Aug. Contra Julianum, Lib. iv. Sect. 17. Ed. Antv.
Vossius, page 677.

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virtue to gain eternal happiness. If that great end could be effected by the Religion of Nature, if mere men could attain to perfect righteousness, then Christ died in vain.

Whoever wishes to examine more minutely into this controversy, may consult Vossius's Historia Pelagiana before-mentioned: the third part of his third book is on this subject, and is entitled, "De virtutibus Gentilium." I have consulted the fourth Book of Augustin's work contra Julianum, but I do not find myself always satisfied with the reasoning of that great Father, or with his application of texts of Scripture. Dr. Priestley has a short passage, which may be read. I will only add a few expressions from the ancients, which may serve as an History of that particular expression, which seems so harsh, and with which our Article concludes, about heathen virtues having the Nature of Sin.

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Jerom concludes his passage on Gal. iii. with these words, "sine quo (Christo) omnis virtus in vitio est." Augustin says, "illud quod minus est quam debet, ex vitio est."-And, to Julianus, negare non potes eum peccare qui malè quodlibet facit."-One might read Vossius's contents of his 12th Thesis, lib. iii, Part iii. And under it Bellarmin's account of Augustin's taking Sin in a large sense, as meaning, whatever has not all the perfection, of which it is capable.

4.

We will next take notice of the scholastic ages; and, as the "school-authors" are particularly mentioned in this Article, I have before said,

a See also a little, page 667, Fol.

b Hist. Corr. I. page 300.

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Ep. 29, ad Hieron. quoted by Nicholls on Article xv.

d Ad Julianum lib. iv. Sect. 30. Ed. Antv.

e Vossius, Fol. p. 680.

f Art. ix. Sect. 11; and Art. x. Sect. 10.

that

that I would here give some account of them.They have been the admiration, and now seem to be the jest of Europe. I wish, at least, to speak of them without copying the language of any age. -The Scholastici used to mean Rhetoricians, who declaimed, not about business, but for improvement. They were ev oxon, in leisure, as opposed to the hurry of real causes; but the word, from denoting declaiming Rhetoricians, came to signify Barristers, or Advocates; yet it seems to have had its primitive meaning when Charlemagne instituted Seminaries of Learning, in Monasteries and Cathedrals, and Schools properly so called: only the Scholastici extended the subject of their instructions to Philosophy; which they refined and made complex by eagerly improving on one another, and especially by commenting upon Aristotle: and then they mixed this Philosophy with Christianity; applying it particularly to the set of subjects now before us. A very subtle Logic was necessary, in order to carry on very subtle disputes in Metaphysics.

I have mentioned Charlemagne, who died A. D. 814, at the age of 72; but the origin of scholastic divinity, like that of other things which sprang up in times of ignorance, is very obscure and uncertain. Three periods are mentioned'; its Infancy, its Maturity,

g See Warburton, quarto, vol. III. page 630.-Dr. Balguy, page 193.330.

h Those who taught Rhetoric, used, at one time, to be called Sophista: such were Libanius, &c.Eunapius wrote the Lives of Philosophers and Sophists.-Sophist is sometimes an Artist, in almost anything; or a Philosopher, &c.

i Schola Philosophorum.

k Dr. Balguy, page 330.

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In the Encyclopédie may be found several things here said of the Schoolmen,

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