Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	moral_a	nature_n	positive_a	4,914	5	10.3383	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50867	An account of Mr. Lock's religion, out of his own writings, and in his own words together with some observations upon it, and a twofold appendix : I. a specimen of Mr. Lock's way of answering authors ..., II. a brief enquiry whether Socinianism be justly charged upon Mr. Lock.	Milner, John, 1628-1702.; Locke, John, 1632-1704. Selections. 1700.	1700 (1700)	Wing M2075; ESTC R548	126,235	194

should lose his Life but that he should be kept alive in perpetual exquisite Torments But the cases are not parallel for they that expound the Words Thou shalt surely die of a double Death say that he should both lose or depart out of this present Life and also after his Departure suffer those perpetual exquisite Torments Besides an earthly Lawgiver who can only kill the body when he says Thou shalt die cannot be supposed to mean that the Person should suffer such Torments but it cannot be inferr'd hence that when the heavenly Lawgiver who after he hath kill'd is able to destroy both Soul and Body in Hell says Thou shall die he may not fitly be suppos'd to threaten Eternal Death as well as Temporal But that which gives greatest Offence is still behind and that is that he describes that which we call a natural or temporal Death not only by losing all actions of Lise and Sense but also by ceasing to be His words are these By Death here I can understand nothing but ceasing to be the losing of all actions of Life and Sense see Reasonab of Christian. p. 6. And so again p. 15. This being the case that whoever is guilty of any Sin should certainly die and cease to be That when Men die their Bodies lose all actions of Life and Sense we need not be told but ceasing to be is a quite different thing and according to the known sense of the words can signify nothing but the being annihilated It will therefore concern Mr. Lock to find out some other Sense of the Words which we know not of for it seems very strange that he should make Death an Annihilation When Mr. Lock says that none are truly punished but for their own deeds Reasonab of Christian. p. 9. we may gather from that which immediately follows that his Meaning is that there will be no Condemnation to any one at the great Judgment but for his own Deeds but that Persons have suffer'd otherwise for the Sins of others there are sundry Instances in Holy Writ and Mr. Lock here alledges the Words of the Apostle affirming that in Adam all die CHAP. XVI Of the Law of Nature and of Moses's Law THe Law of Nature is a Law knowable by the Light of Nature i. e. without the help of positive Revelation It is something that we may attain to the knowledge of by our natural Faculties from natural Principles Mr. Lock Essay l. 1. c. 3. § 13. The existence of God is so many ways manifest and the Obedience we owe him so congruous to the Light of Reason that a great part of Mankind give Testimony to the Law of Nature Ibid. § 6. Every Christian both as a Deist and as a Christian is obliged to study both the Law of Nature and the revealed Law that in them he may know the Will of God and of Jesus Christ whom he hath sent Second Vindication p. 77. The Civil and Ritual part of the Law delivered by Moses obliges not Christians tho' to the Jews it were a part of the Law of Works it being a part of the Law of Nature that Man ought to obey every positive Law of God whenever he shall please to make any such Addition to the Law of his Nature But the moral part of Moses's Law or the moral Law which is every where the same the eternal Rule of Right obliges Christians and all Men every where and is to all Men the standing Law of Works Reasonab of Christian. p. 21 22. No one Precept or Rule of the eternal Law of Right which is holy just and good is abrogated or repeal'd nor indeed can be whilst God is an holy just and righteous God and Man a rational Creature The duties of that Law arising from the Constitution of his very Nature are of eternal obligation and it cannot be taken away or dispens'd with without changing the nature of things and overturning the Measures of Right and Wrong Ibid. p. 214. Thus Mr. Lock OBSERVATIONS It is known to be Mr. Lock 's darling Notion That there are no innate Ideas and no innate Law and consequently according to him the Law of Nature is not innate but he tells us that the knowledge of it is attain'd by the light of Nature or by our natural Faculties from natural Principles But I would ask him Whence we have these natural Principles from which by our natural Faculties we attain to the Knowledge of the Law of Nature for he denies all innate Principles Will he say then that we owe them to the Superstition of a Nurse or the Authority of an Old Woman or our Educations for these he mentions Essay l. 1. c. 3. § 22. and 26. where he is giving an account how Men commonly come by their Principles If he say this I would know why he calls those which are taught us by Old Women or our Nurses Parents and School-Masters natural Principles If Mr. Lock please to satisfie us as to these Queries I may possibly farther consider his Description of the Law of Nature Farther I believe that there have been many that have not made use of the Light of Reason and the natural Faculties which God hath given them as they should have done and withal have not had the advantage of any Revelation or of being taught who yet have had some Knowledge of the Duties and Dictates of the Law of Nature and have assented to them as just and good as soon as they were proposed to them CHAP. XVII Of Natural and Revealed Religion or of the Light of Reason and that of Revelation IT is not to be wonder'd that the Will of God when cloath'd in words should be liable to that Doubt and Uncertainty which unavoidably attends that sort of Conveyance And we ought to magnifie his Goodness that he hath spread before all the World such legible Characters of his Works and Providence and given all Mankind so sufficient a light of Reason that they to whom this written Word never came could not whenever they set themselves to search either doubt of the being of a God or of the Obedience due to him Since then the Precepts of Natural Religion are plain and very intelligible to all Mankind and seldom come to be controverted and other reveal'd Truths which are convey'd to us by Books and Languages are liable to the common and natural Obscurities incident to Words methinks it would become us to be more careful and diligent in observing the former and less magisterial positive and imperious in imposing our own Sense and Interpretations of the latter Mr. Lock Essay l. 3. c. 9. § 23. Whatsoever Truth we come to the discovery of from the Knowledge and Contemplation of our own clear Ideas will always be certainer to us than those which are convey'd to us by Traditional Revelation for the Knowledge we have that this Revelation came from God can never be so sure as the Knowledge that we have from our own clear and

to be done wants the true Principle of Vertue and Industry This Temper therefore so contrary to unguided Nature is to be got betimes and this Habit as the true foundation of future Ability and Happiness is to be wrought into the Mind as early as may be and so to be confirm'd by all the Care and Ways imaginable Ibid. p. 37 38 46. Christ commands Self-denial and the exposing our selves to Suffering and Danger rather than to deny or disown him Reasonab of Christian. p. 224. As the foundation of Vertue there ought very early to be imprinted in the Minds of Children a true Notion of God as of the independent supreme Being Author and Maker of all things from whom we receive all our Good that loves us and gives us all things hears and sees every thing and does all manner of Good to those that love and obey him and consequent to it a Love and Reverence of him They must be taught also to pray to him The Lord's Prayer the Creeds and ten Commandments 't is necessary they should learn perfectly by heart The Knowledge of Vertue all along from the beginning in all the Instances they are capable of being taught them more by Practice than Rules I know not whether they should read any other Discourses of Morality but what they find in the Bible Of Education p. 157 158 185 220. Thus Mr. Lock OBSERVATIONS When Mr. Lock in Essay l. 2. c. 28. § 7. having nam'd three distinct Laws the Divine Law the Civil Law and the Law of Opinion or Reputation as he calls it says that by the first Men judge whether their Actions are Sins or Duties by the second whether they be criminal or innocent by the third whether they be Vertues or Vices doth he not plainly distinguish Sins and Duties from Vices and Vertues For 1. He makes Men to judge of Vices and Vertues by one Law of Sins and Duties by another 2. They judge by an infallible Rule of the one by a very fallible one of the other 3. Criminal and Innocent are plainly distinct from Sins and Duties and so we cannot but judge that according to Mr. Lock Vices and Vertues are distinct from both Now if so it might not be amiss if he would inform us where the Distinction between them lies for I have always thought that there is a very near Affinity as between Vice and Sin on the one hand so between Vertue and Duty on the other hand But tho' according to Mr. Lock Men do judge of Vertue and Vice by his Law of Opinion and Reputation yet he will not say that they ought to do so He tells us here § 11. that the Law of Nature ought to be the Rule of Vertue and Vice and expresses it more largely in his Epistle to the Reader The Law of Nature says he is that standing and unalterable Rule by which Men ought to judge of the moral Rectitude and Pravity of their Actions and accordingly denominate them Vertues or Vices But I had rather say that the Law which ought to be the Rule whereby Men judge of Sins and Duties ought also to be the Rule by which they are to judge of Vices and Vertues and that is the Divine Law which Mr. Lock himself being Judge comprehends more than the Law of Nature By the Divine Law says he here § 8. I mean that Law which God has set to the Actions of Men whether promulgated to them by the Light of Nature or the Voice of Revelation So say I the Law of God comprehending both the Law of Nature and his revealed Law is the Rule whereby Men ought to judge of Vertues and Vices But Mr. Lock will prove that his Law of Opinion or Reputation or as he also expresses it Approbation or Dislike Praise or Blame is the common measure of Vertue and Vice This says he will appear to any one who considers that every where Vertue and Praise Vice and Blame go together Vertue is every where that which is thought praise-worthy and nothing else but that which has the Allowance of publick Esteem is call'd Vertue Thus Mr. Lock here viz. l. 2. c. 28. § 11. But I would know whether he speaks of true and real or of reputed Vertue if of reputed it is not to the purpose since every one will grant without Proof that his Law of Reputation is the Rule of reputed Vertue and it signifies no more than this that that is reputed Vertue which is reputed such Besides how can it be worth the while to enquire after the Rule of reputed Vertue If on the other side he speak of true real Vertue I believe that no Man before him ever said that true Vertue and Praise every where went together Constant Experience may teach every Man the contrary It is very rarely that true Vertue hath met with such Entertainment in the World but on the other hand it would fill large Volumes if we could set down all the Instances of reproach'd and despis'd Vertue which the several Ages of the World have afforded Mr. Lock goes on and tells us that Vertue and Praise are so united that they are call'd often by the same name His Meaning is that Vertue is call'd often by the name of Praise but he gives us only two Instances of it The one is out of Virgil. AEneid l. 1. Sunt sua praemia laudi where laudi is by some interpreted virtuti by others factis laudabilibus or gestis bellicis but the whole Verse is this En Priamus sunt hic etiam sua praemia laudi and why may not laudi have here the usual Signification Certainly though I shall not be confident that it is the right Interpretation of the Verse yet if referring sua to Priamus I should construe it thus Lo Priamus here also are his rewards to his Praise I believe Mr. Lock would not find it very easie to confute it The other Instance is out of Cicero Tusc. Qu. l. 2. whose Words Mr. Lock hath transcrib'd but I shall do it more fully Nihil habet praestantius nihil quod magis expetat quam honestatem quam laudem quam dignitatem quam decus Hisce ego pluribus nominibus unam rem declarari volo sed utor ut quammaxime significem pluribus Volo autem dicere illud homini longe optimum esse quod ipsum sit optandum per se a virtute profectum vel in ipsa virtute situm sua sponte laudabile quod quidem citius dixerim solum quam summum bonum Thus Cicero who himself declares what that one thing is which he would signifie by all those Names viz. the chief or rather only Good which is praise-worthy and desirable for it self proceeds from Vertue or is placed in Vertue We need then no other Commentary but Tully's own That which he signifies by Honestatem Laudem Dignitatem Decus is the chief Good concerning which he would not determine whether it proceed from Vertue or consists in it It doth

much Certainty as our Knowledge in self because otherwhere Mr. Lock denies all Certainty of Faith CHAP. XVIII Of Mysteries or Things above Reason I Wish I could say there were no Mysteries in the Holy Scripture I acknowledge there are to me and I fear always will be Mr. Lock in his First Letter p. 226 227. Things are distinguish'd into those that are according to above and contrary to Reason 1. According to Reason are such Propositions whose Truth we can discover by examining and tracing those Ideas we have from Sensation and Reflexion and by natural Deduction find to be true or probable 2. Above Reason are such Propositions whose Truth or Probability we cannot by Reason derive from those Principles 3. Contrary to Reason are such Propositions as are inconsistent with or irreconcilable to our clear and distinct Ideas Thus the Existence of one God is according to Reason the Existence of more than one God contrary to Reason the Resurrection of the Body after Death above Reason Above Reason also may be taken in a double Sense viz. above Probability and above Certainty and in that large Sense also contrary to Reason is I suppose sometimes taken Essay l. 4. c. 17. § 23. There being many things wherein we have very imperfect Notions or none at all and other things of whose past present or future Existence by the natural Use of our Faculties we can have no Knowledge at all these are beyond the Discovery of our natural Faculties and above Reason and Reason hath directly nothing to do with them Thus that part of the Angels rebelled against God and therefore lost their first happy Estate and that the Bodies of Men shall rise and live again these and the like are beyond the Discoveries of Reason Ibid. c. 18. § 7. OBSERVATIONS Mr. Lock in his Second Letter complains that he is join'd with Unitarians and the Author of Christianity not mysterious p. 7. and that therefore the World would be apt to think that he is the Person who argues against the Trinity and denies Mysteries p. 24. Wherefore that he might clear himself from this latter Imputation of denying Mysteries he says That there are Mysteries in Holy Scripture to him and he fears that there always will be But if hereby he only means that there are some things in Scripture hard to be understood and which he fears he shall never understand I know not but that the Author of Christianity not mysterious may say the same However he distinguisheth very well of things according to above and contrary to Reason but when in his Essay l. 4. c. 18. § 7. he had reckon'd this that the Bodies of Men shall rise and live again among things above Reason in his Third Letter p. 210. he tells us that in the next Edition of his Essay he shall change these words The Bodies of Men shall rise into these The dead shall rise But I shall take farther notice of this when I reflect upon his Doctrine of the Resurrection CHAP. XIX Of the Law of Works and the Law of Faith also of Justification THE Law of Works is that Law which requires perfect Obedience without any Remission or Abatement so that by that Law a Man cannot be just or justified without an exact performance of every tittle The Language of this Law is Do this and live Transgress and die no Dispensation no Atonement Under the Law of Works is comprehended also the Law of Nature as well as the Law given by Moses Nay whatever God requires any where to be done without making any allowance for Faith that is a part of the Law of Works So the forbidding Adam to eat of the Tree of Knowledge was part of the Law of Works The Civil and Ritual part of the Law delivered by Moses was to the Jews a part of the Law of Works but the moral part of Moses's Law or the Moral Law obliges all Men every where and is to all Men the standing Law of Works But Christian Believers have the Privilege to be under the Law of Faith too which is that Law whereby God justifies a Man for believing though by his Works he be not just and righteous i. e. though he come short of perfect Obedience to the Law of Works God alone does or can justifie or make just those who by their Works are not so which he doth by counting their Faith for Righteousness i. e. for a complete Performance of the Law The Difference between the Law of Works and the Law of Faith is only this that the Law of Works makes no allowance for failing on any occasion Those that obey are righteous those that in any part disobey are unrighteous and must not expect Life the reward of Righteousness But by the Law of Faith Faith is allowed to supply the defect of full Obedience and so the Believers are admitted to Life and Immortality as if they were righteous Were there no Law of Works there could be no Law of Faith For there could be no need of Faith which should be counted to Men for Righteousness if there were no Law to be the Rule and Measure of Righteousness which Men fail'd in their obedience to Mr. Lock Reasonab of Christian. p. 16 18 19 20 21 22. The Rule therefore of the Covenant of Works was never abolished tho' the rigour were abated The Duties enjoyn'd in it were Duties still Their Obligations never ceased Ibid. p. 225. The Law of Faith is for every one to believe what God requires him to believe as a Condition of the Covenant he makes with him and not to doubt of the Performance of his Promise Ibid. p. 24 25. Righteousness or an exact Obedience to the Law seems by the Scripture to have a Claim of Right to Eternal Life Ibid. p. 11. OBSERVATIONS Mr. Lock who thinks it our Duty as far as we deliver any thing for Revelation to keep close to the Words of the Scripture see his third Letter p. 210. doth not observe his own Rule when he says that God justifies a Man for believing this not being the Scripture-Language as far as I remember We are often said to be justified by Faith and if he will also just by Faith as Faith is oft said to be impated to Men for Righteousness and God is stil'd the justifier of him that believes but I do not find that the Scripture useth these Words that he is the justifier of any Man for believing Having said that exact Obedience to the Law seems to have a Claim of Right to eternal Life Mr. Lock alledges for it Rom. 4. 4. and Revel 22. 14. see his Reasonab of Christian. p. 11. In Rom. 4. 4. 't is said To him that worketh the reward is not reckon'd of grace but of debt In Rev. 22. 14. the Words in our Translation are Blessed are they that do his Commandments that they may have right to the tree of Life Mr. Lock adds in the same Character Which is in the Paradise of

future State of Bliss or Misery and see there God the righteous Judge ready to render to every one according to his Deeds to them that by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life but to every Soul that doth evil Indignation and Wrath Tribulation and Anguish To him I say who hath a Prospect of the different State of perfect Happiness or Misery that attends all Men after this Life depending on their Behaviour here the measures of Good and Evil that govern his Choice are mightily changed Ibid. § 60. Our Saviour requires the Obedience of his Disciples to several of the Commands of the Moral Law he afresh lays upon them with the Enforcement of unspeakable Rewards and Punishments in another World according to their Obedience or Disobedience Reasonab of Christian. p. 234. The Son of God would in vain have come into the World to lay the Foundation of a Kingdom and gather together a select People out of the World if they being found guilty at their Appearance before the Judgment-Seat of the righteous Judge of all Men at the last Day instead of Entrance into eternal Life in the Kingdom he had prepared for them they should receive Death the just Reward of Sin which every one of them was guilty of This second Death would have left him no Subjects Ibid. p. 211. Open Mens Eyes upon the endless unspeakable Joys of another Life and their Hearts will find something solid and powerful to move them to live well here The View of Heaven and Hell will cast a Slight upon the short Pleasures and Pains of this present State and give Attractions and Encouragements to Vertue which Reason and Interest and the Care of our selves cannot but allow Ibid. p. 291 292. Thus Mr. Lock OBSERVATIONS As to the Article of the Resurrection the first Enquiry must be Whether there are to be found any such express Words in the Scripture as that the Body shall rise or be raised or the Resurrection of the Body where the general Resurrection is spoken of If when Mr. Lock denies that such express Words are found in the Scripture see his Third Letter p. 210. his Meaning be that those very express Words are not found I grant that they are not but if he mean farther that express Words which signifie the very same thing are not to be found the contrary will easily appear In Rom. 8. 23. there are these express Words the Redemption of our Body and Mr. Lock in Reasonab of Christian. p. 206. tells us that thereby is plainly meant the Change of these frail mortal Bodies into the spiritual immortal Bodies at the Resurrection when this Mortal shall have put on Immortality In the same Chapter v. 11. we find these express Words Quicken your mortal Bodies He that raised up Christ from the dead shall also quicken your mortal Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall make them to live restore them to Life after Death as he restor'd the crucified Body of Christ to Life so that to quicken our mortal Bodies is the same with raising them And Mr. Lock in his Third Letter p. 199. saying that in the New Testament it is said Raise the Dead Quicken or make alive the Dead the Resurrection of the Dead clearly makes to Quicken and to Raise to signifie the same And St. Chrysostom not to mention Occumenius and Theophylact who follow him gives a Reason why St. Paul says Quicken or give Life to our mortal Bodies rather than raise them viz. Because he here speaks only of those who should be raised to Life i. e. a blissful or happy Life viz. the Faithful who have the Spirit of God dwelling in them not of the Wicked who shall also be rais'd but says he unto Punishment not unto Life There is a third Text which hath so near a Resemblance to these that it may well be join'd with them viz. Phil. 3. 21. Who shall change our vile Body that it may be conformed to his glorious Body When shall the Saviour the Lord Christ effect this wonderful Change that our vile Body shall be made conformable to his glorious Body Surely then when he shall quicken or raise it and that will be when he comes from Heaven to judge the World see v. 20. Here is not indeed the Word Raise but it is plainly imply'd The Blessed Jesus when he comes from Heaven will raise our vile Body and make it conform'd to his own glorious Body Will Mr. Lock say that the general Resurrection is not spoken of in these Places He cannot say it of the first viz. Rom. 8. 23. without retracting his own express Words in Reasonab of Christian. p. 206. He cannot say it of the third viz. Philip. 3. 21. because the immediately foregoing Verse points us to the Time of Christ's coming from Heaven to judge the World He may perhaps say it of the second viz. Rom. 8. 11. because some before him have said that the general Resurrection is not spoken of in that Text particularly Calvin and Piscator Calvin in loc hath these Words Mortalia corpora vocat quicquid adhuc restat in nob is morti obnoxium ut mos illi usit at us est crassioram nostri partem hoc nomine appellare Unde colligimus non de ultima resurrectione quae momento fiet haberi sermonem sed de continua Spiritus operatione quae reliquias carnis paulatim mortificans caelestem vitam in nobis instaurat He tells us that by mortal Bodies is understood whatsoever remains still in us obnoxious to Death which we may grant him for our Souls are not obnoxious to Death and therefore our mortal Bodies contain all that remains in us liable to Death He tells us also that it is the Apostle's usual manner to call the grosser part of us by that Name i. e. by the Name of Body and we may likewise grant him this for every one grants that the Body is the grosser part of us But now what would he gather from this Whence says he we collect that the last Resurrection is not spoken of His Argument put into Form is this The Apostle by mortal Bodies understands whatsoever remains still in us obnoxious to Death therefore the last Resurrection is not spoken of Mr. Lock may try if he pleases whether he can find out any thing to tie this Antecedent and Consequent together but I can pronounce that it will not be very easie for him to do it Piscater's Words are these Quum certum sit Apostolum hic non lequi de resurrectione corporum sed animarum Tho' our own Eyes tell us that the Apostle uses the word Bodies not Souls yet if we will believe Piscator it is certain that here he speaks not of the Resurrection of Bodies but of Souls And how is it certain Mr. Calvin hath said it that is all the Assurance that I know of He that raised up Christ from the dead shall also quicken your mortal Bodies these