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The

CAUSE OF GOD AND TRUTH.

Part 4

Chapter 6Of The HeathensTo the doctrine of the ancients, concerning the necessity of grace to the performance of every good work

elagians objected the virtues and famous actions of the heathens. These Vossius, a favorite author of Dr. Whitbyas largely proved, under various theses or propositions to want all the conditions requisite in good works; sucoing them according to the law of God, in love to him, from faith in him, and with a view to his glory; andthough some few of the ancients were of opinion, that the more virtuous among the heathens, such as Socrates thers, were saved, yet this notion was condemned of old by the other fathers, especially in the time of Austin."ollection which Dr. Whitby[2] has made out of the fathers, is very little to the purpose, chiefly relating tondowments of nature, the blessings of providence, and temporal favors bestowed on heathens in common with othenied, by none. The principal testimonies in favor of the good works and salvation of the heathens are taken fustin Martyr, Clement of Alexandria, Chrysostom, and Jerom; but these, as Dr. Edwards observes,[3]at least somhem, had been bred in a philosophical way themselves, and so had retained a charity for that sort of men, yea, thoetter of them than they deserved. Besides, should these testimonies be examined, they will not be found so fullxpress as they are thought to be; and other passages of these writers may be produced, contradicting of them. Austin Martyr, when he says, that such as Socrates and Heraclitus were Christians, he does not mean, as a learned mf our nation has observed,[4]that they were perfectly, only in part so; that is, as they were partakers of and lccording to the logos, or reason, which Christ, the Word and Son of God, imparts to every man. And as to Clemf Alexandria, Vossius has clearly shown,[5]that he could not say or think, that any could be saved without faith,

without the knowledge of Christ; which he supposed the heathens had through Christs descent into hell, and preaco them there. Nor that he could mean that the philosophy of the Greeks was sufficient to salvation, only at most, th

was one degree towards, or what had a tendency to lead to Christ. And though Chrysostom says, that beforoming of Christ, they that did not confess him might be saved, yet he elsewhere affirms,[6]that the works of gnorant of God, are like to the garments of the dead, who are insensible of them; his words are these; "They that l

n good works, and know not the God of piety, are like leipsanois neeron, to the remains of the dead, who are clowith beautiful garments but have no sense of them." And though Jerom talks in one place ,[7]of "the knowledgGod being by nature in all, and that no man is born without Christ, and hath not in himself the seeds of wisdom ustice, and other virtues; whence many without faith, and the gospel of Christ, do some things either wisely or holet in another place he says,[8]"Let us bring forth that sentence (The just shall live by faith) against those whoelieving in Christ, think themselves to be strong, wise, temperate, and just; that they may know that no man l

without Christ, sine quo omnis virtus in vito est, without whom all virtue is to be reckoned for vice." To which I sdd two or three testimonies more, showing that the virtues of the heathens were not properly good works, butnly a show of them, and were insufficient to salvation, and conclude, says Origen,[9] "if a conversation of g

manners were sufficient to men for salvation, how is it that the philosophers among the Gentiles, or many ameretics, continenter viventes nequaquam salvantur, who live soberly, are not saved? but because the falsity of octrine darkens and defiles their conversation." Again he observes[10] from Peter in Clement, "that good w

which are done by unbelievers profit them in this world, non et in illo ad consequendam vitam aeternam, but no

btain eternal life in the other." Cyprian has these words;[11]"The philosophers also profess to follow this (patienut as theft wisdom is false, so is their patience: for how can he be either wise or patient, qui nec sapientiam

patientiam Dei novit, who neither knows the wisdom nor patience of God?" Ambrose[12] expresses himself inmanner, "Virtues, without faith, are leaves; they seem to be green, but cannot profit; they are moved with the wecause they have no foundation. How many heathens have mercy, have sobriety! but they have no fruit,quia fion habent, because they have no faith."

ENDNOTES:

1] Hist. Pelag, 1:3, par 3, p. 358 ad 379.

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2] Discourse, etc. p. 550, etc.; ed. 2. 527, etc.

3] Veritas Redux, p. 439.

4] Bulli Judicium, Eccl. Cathol. de necess, credendi qued Christ. sit Deus, append, ad c. 7, p. 201, etc.

5] Hist. Pelag. 1.3, par. 3, p, 376, 377.

6] Serm. De Fid. et Leg. Nat. tom. 6. p. 838.

7] Comment. in Galatians p. 70, M.

8] Ibid. p. 76, B.

9] In Matthew hom. 27, fol. 53.

10] Ibid. 35, fol. 74; vide etiam Comment. in Romans 1. 2, fol. 142.

11] De Bono Patientiae, p. 313.

12] Enarrat. in Psalm 1 p. 665.

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