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of satisfying ipp » i ^ Efa ^ fc clause is nol ; q { w easier * solution , may now , on all hands , be admitted ' : * that to a decided ^ init ^ rKia it has presented serious difficulties ; may not be gene *
rally known . James v . 16 . (( ^~ - the effectual fe rvent prayer of a righteous man , availeth inuch . " Here is a redundancy : nor has the author ' s sense been well expressed { jffoXv i < r % vu hevt < ri $ ^ ikcus Evepyspevyi ^ Tak e Worsley ' s
translation , "the-fervent prayer , " &c ., or that by Phitalathes , f which is still better , ** the earnest prayer of a righteous person , hath great efficacv . " Uohn v . 20 . "This " is the true
God /'—In the annotations on Euseb . EccL Hist . L . i . p . 34 , [ Paris , 1659 , ] by H . De Valois , [ Valesius , ] there is a note which , coming from so learned a man and so zealous a Catholic , highly deserves to be transcribed . Upon the words in his author ' s text , o Kvptaq f jfAtov y . au 0 *© $ Ivj < r 8 ^ o Xpj $ -o $ ,
he says , ** Simplicior ac sincerior est lectio , quam in tribus nostris codicibus reperimus , Maz . Med . ac Fuk . 0 Kv $ lO $ 1 jfAG > 1 / Iyj < T 8 q TO flfX ^/> W& , K . T . X . Quam quidem scripturam confirmat etiam Nieephorus ac Rufinus . Nee ullus , ut opinor , negabit , earn scripturam huic loco aptius convenire .
Primum enim , veteres illi Dei voeabulum soli Patri tribuere solebant , ut notum est . Deinde si Thaddaeus Abgarum alloquens , nondum plena imbutum fide , Jesurn appellAsset Deum , id Abgarum turbare merito potuisset , et hanc illi suspicionem injicere , duos Deos k Thaddseo praedicari . " l Let the solidity of this criticism be estimated by theological scholars , of all denominations * N .
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the On Pal < f 3 }> * J > efinkiM ofVfrttie . S 77
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gained a ifooMiigf te" ^ : ^^ . ^*!* robs virtue of all iti b ^ autjg d | pi | ifes us of the objeetsr of 6 vk Sest ^ ac- ^ tions , resolves all the lovely Jsiiterhood of the virtues into Hierd 4 prudence , and represents the most virtuous and the most selfish characters
to act on the same principle / a regard to their own happiness ; with this difference only , that the one entertains j uster views of what will cbntribute to his greatest happiness than the other , and acts in consisteticy with those views . This theory , which is embodied in Dr . Paley ' s definition of virtue , has found an ardent
defender in the writer of a letter signed Ciericus Cantabrigiensis , and published in your No . for Sept , ( p . 509 ) , Paley ' s definition is expressed in the following words : " Virtue is the doing good to mankind , in obedience to the will of God , and for the sake
of everlasting happiness /* To this definition I have to state two objections ; 1 st , It confounds morality and religion . 2 d . It makes virtue consist merely in self-love .
1 . As to the first objection , I cheerfully concede that true religion includes morality as an essential part of it , and that morality derives its strongest aid and support from religious motives and sanctions . Still , moral distinctions would exist though
there were no religion in the world . A world of atheists would recognize a most important distinction between the characters of Socrates and Dionysius , of Antoninus Pius and Nero * The continence of Scipio and the patriotism of Regulus have always commanded admiration , and been
held up as examples of virtue , though neither the actions of one or the other have ever been supposed to flow from a religious principle . " Ethicks , " says Mr . Locke , is the seeking out those rules and measures of human actions which lead to happiness and the means to practise them . " Doubtless those who live
without God in the world cannot bo so blind as not to see that some actions tend to produce general happiness and that others have a contrary tendency ; and this alone would afford a standard of virtue , ( I do not say the only standard , ) even putting religion out of the question . In perfect consistency with these vi £ w « , Mr ; Hume
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Sir , THAT theory of ethics which _ makes morality to consist in nothing else than a well-directed regard to our own interest , seems so directly opposed to the general sentiments of mankind , as to render it astonishing that it should ever have
nfice cum opinionibus istius aevi de Xoyqy Patri in creatione mundi ministranti . " p P- 202 , 203 . * Mon . Repos . XX . 388 . t Ib . XIV . 569 , &c . t See , too , p . 5 , of Euseb . EccL Hist .
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vol . xxi . 4 &
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1826, page 677, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2554/page/41/
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