a crime and had violated a Law and therefore was to be condemned and put to death but it was in order to the happinesse and welfare of men for Bestia cum homine concumbens was to be ston'd partly because it was the occasion of so foule a fact and so fatal punishment unto man and partly that the sight and presence of the object might not repeate so prodigious a crime in the thoughts of men nor renew the memory of it nor continue the disgrace of him that died for it But there was another different reason in Bove cornupeta for there as Maimonides tells us in his Morch Nebachim 't was ad poenam exigendam à Domino the putting of that to death was a punishment to the owner for not looking to it better for I cannot at all consent to the fancy of the Jewes which Josephus mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the forenamed Critick give a better sense of it then 't is likely the Author ever intended non in alimentum sumi debuit unde scilicet in Domini commodum cederet but how such an interpretation can be extracted out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not easily to be imagined for those words of Josephus plainly imply that the Jewes thought such an Oxe could not yield wholesome nourishment or at the best they look't upon it as an unclean Beast which was not to be eaten which indeed was a fond and weak conceit of them but they had many such which yet the learned Author loves to excuse out of his great favour and indulgence to them Yet which is very remarkable if the Oxe had kill'd a Gentile they did not put it to death It seems it would yield wholesom nourishment for all that But this we are sure of that as God does not take care for Oxen which the acute Suarez does very well understand of Cura Legislativa for otherwise God hath a Providential care even of them so neither does he take care for the punishmeut of Oxen but 't is written for his Israels sake to whom he has subjected these creatures and put them under their feet Neither yet can the proper endof a punishment agree to sensitive creatures for all punishment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not in the power of punishment to recal what is past but to prevent what 's possible And that wise Moralist Seneca does almost translate Plato verbatim Nemo prudens punit quia peccatum est sed nè peccetur Revocari enim praeterita non possunt futura prohibentur So that the end of all punishment is either in compensationem which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is in utilitatem ejus contra quem peccatum est or else 't is in emendationem and so in utilitatem peccantis in respect of which that elegant Moralist Plutarch stiles punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hierocles calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else it is in exemplum in utilitatem aliorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Oratour speaks the same which God speaks by Moses that Israel may hear and fear and thus punishment does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now none of these ends are applyable to sensitive creatures for there is no more satisfaction to justice in inflicting an evill upon them then there is in the ruining of inanimate beings in demolishing of Cities or Temples for Idolatry which is only for the good of them that can take notice of it for otherwise as that grave Moralist Seneca has it Quà m stultum est his irasci quae iram nostram nec meruerunt nec sentiunt No satisfaction to be had from such things as are not apprehensive of punishment And therefore Annihilation though a great evil yet wants this sting and aggravation of a punishment for a creature is not sensible of it Much lesse can you think that a punishment has any power to mend or meliorate sensitive beings or to give example to others amongst them By all this you see that amongst all irrational beings there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it also flows that the Law of Nature is built upon Reason There is some good so proportionable and nutrimental to the being of man and some evil so venemous and destructive to his nature as that the God of Nature does sufficiently antidote and fortifie him against the one and does maintain and sweeten his essence with the other There is so much harmony in some actions as that the soul must needs dance at them and there is such an harsh discord and jarring in others as that the soul cannot endure them Therefore the learned Grotius does thus describe the Law of Nature Jus naturale est dictatum Rectae Rationis indicans actui alicui ex ejus convenientia vel disconvenientia cum ipsa natura Rationali inesse Moralem turpitudinem aut necessitatem Moralem consequenter ab Authore Naturae ipso Deo talem actum aut vetari aut praecipi Which I shall thus render The Law of Nature is a streaming out of Light from the Candle of the Lord powerfully discovering such a deformity in some evil as that an intellectual eye must needs abhor it and such a commanding beauty in some good as that a rational being must needs be enamoured withit and so plainly shewing that God stampt and seal'd the one with his command and branded the other with his disliking Chrysostome makes mention of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and does very rhetorically enlarge himself upon it in his 12 and 13 Orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he tells us that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Radical and fundamental knowledge planted in the being of man budding and blossoming in first principles flourishing and bringing forth fruit spreading it self into all the faire and goodly branches of Morality under the shadow of which the soul may sit with much complacency and delight And as he poures out himself very fluently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's no need of Oratory to allure men to it you need not heap up arguments to convince them of it No need of an Interpreter to acquaint them with it No need of the minds spinning or toyling or sweating for the attaining of it it grows spontaneously it bubbles up freely it shines out cheerfully and pleasantly it was so visible as that the most infant-age of the world could spell it out and read it without a Teacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he goes on 't was long extant before Moses was born long before Aaron rung his golden Bells before there was a Prophet or a Judge in Israel Men knew it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had a Bible of Gods own printing they had this Scripture of God within them By this Candle of the Lord Adam and Eve discovered their own folly and nakednesse this Candle flamed in Gains conscience and this Law was
so prepares and fortifies them against such a tryal and then this only shews that some mens Reason is not so well advanc'd and improv'd either as it might be or as others is a sharper edge would quickly cut such difficulties asunder Some have more refined and clarifi'd intellectuals more vigorous and sparkling eyes then others and one soul differs from another in glory and that reason which can make some shift to maintain Errour might with a great deal lesse sweat and pains maintain a truth There 's no question but that Bellarmin and the rest of the learned Papists could have if they had pleased far more easily defended the Protestant Religion then that of their own Besides the vigour and triumph of Reason is principally to be seen in those first-born beames those pure and unspotted irradiations that shine from it I mean those first bublings up of common principles that are own'd and acknowledg'd by all and those evident and kindly derivations that flow from them Reason shews her face more amiably and pleasantly in a pure and cleare streame then in those mudded and troubled waters in which the Schoolmen that have leasure enough are alwayes fishing Nay some of their works are like so many raging seas full of perpetual tossings and disquietings and foamings and sometimes casting up mire and dirt and yet these vast and voluminous Leviathans love to sport therein and that which is most intolerable these grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seem'd so zealous for Reason at length in expresse termes disclaime it and in a most blindfold and confused manner cry up their great Diana their Idol of Transubstantiation and the Lutherans are very fierce against Reason too much upon the same account because it would never allow of that other monstrous and misshapen lump of Consubstantiation But why have I all this while beaten the air and spilt words upon the ground why do I speak to such as are incurable and incapable for if we speak Reason to them that 's that which they so much disclaim if we do not speak Reason to them that were to disclaime it too But I speak to men to Christians to the friends of learning to the professors of Reason to such as put this Candle of the Lord into a golden Candlestick and poure continual Oile into it Yet lest any among you Athenians should erect an Altar to an unknown God lest you should ignorantly worship him we will declare him to you And that which we have now said may serve as a Porch and preamble to what we shall speak hereafter out of these words Where we shall see 1 How The understanding of a man is the Candle of the Lord. 2 What this Candle of the Lord discovers where we shall finde 1 That all the Moral Law is founded in natural and common light in the light of Reason 2 That there 's nothing in the mysteries of the Gospel contrary to the light of Reason nothing repugnant to this light that shines from the Candle of the Lord. CHAP. II. The Explication of the words NOw as for the words themselves we cannot better judge of the fitnesse of this expression then by considering who it was that spoke it Now these words were spoke by him that had a large portion of intellectuals one that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were spoken by Solomon in whom the Candle of the Lord did shine very clearly one that had ask'd this as the choisest favour that he could expect from the bounty of heaven to have a glorious lamp of knowledge shine in his soul for the enlightning of it And though the envious Jews would fain perswade the world that he lighted his candle at hell it self for they esteemed him no better then a Magician as they esteemed him also that was greater then Solomon yet we know very well that Solomons was a purer Candle then to be lighted at a Lake of fire and brimstone 't was not of Lucifers setting up but it came from the Father of lights 't was lighted with Sun-beams from heaven And 't is a modest and humble expression in him to call his understanding the Candle of the Lord when as the world look'd upon him as a star of the first magnitude nay as a Sun shining in the firmament gilding the world with knowledge scattering beams of light sparkling out in wise and proverbial sayings so that the bordering Princes and Nations are ready to adore such an orient light and the Queen of the South thinks it no small happinesse to sit under the shadow of it But yet to be sensible of his own narrow sphere of his own finite compasse and influence did not at all take from his lustre but did rather set it off and adde to his glory Thus that wise man among the Heathen Socrates did so farre complain of the weaknesse of his candle-light as that he tels us his lamp would shew him nothing but his own darknesse And though a wiser then Socrates be here yet he is much in the same measure sensible of the dimnesse of his own intellectuals And yet he was one that had made many discoveries with this Candle of the Lord he had searcht into the mines and several veins of knowledge he had searcht into the hid treasures of wisdome he had searcht to the depth of State-affairs he had searched into the bowels of natural causes into the Magnalia Mysteria of Nature as if among many other wives he had espoused Nature also to himself he had searcht into the several tempers and intellectual complexions of men he had searcht long enough with this Candle of the Lord to see if he could finde any good under the Sun he went with his Candle to finde out a summum bonum he searcht into all the corners of being and at length being sufficiently wearied you may see him sitting down you may hear him complaining that he had but spent and wasted the Candle of the Lord in vaine for so much is implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was but depastio spiritûs as he himself calls it Yet he was one that shewed others how they might make better improvement of their intellectual lamp and this was his wisest advice that he gave upon his most mature and concocted thoughts this was tanquam mox emoriturae lucernae supremus fulgor that men would only follow this Candle of the Lord as it directs them in the wayes of God which are wayes of sweetnesse and pleasantnesse for this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very end why God set up such a light in the soul that it might search out his Creatour with it And as for the minde of the words though one would think they were very clear and shining with their own light yet interpreters are pleased to cloud them to turn light it self into a Chaos and to cast darknesse upon the face of the Text like some unskilful ones while they go about to snuff the Candle
fulfilling of the Law not to the validity and existence of the Law and thus all the lawes of God do not at all depend upon the will of man but upon the power and will of the Law-giver Now in the framing of every Law there is to be 1 Intentio boni communis and thus that speech of Carneades Vtilitas justi propè mater aequi if it be took in this sense is very commendable whereas in that other sense in which 't is thought he meant it is not so much as tolerable Law-givers should send out lawes with Olive-branches in their mouths they should be fruitful and peaceable they should drop sweetnesse and fatnesse upon a land Let not then Brambles make lawes for Trees lest they scratch them and tear them and write their lawes in blood But Law-givers are to send out lawes as the Sun shoots forth his beams with healing under their wings and thus that elegant Moralist Plutarch speaks God saies he is angry with them that counterfeit his thunder and lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Scepter and his Thunderbolt and his Trident he will not let them meddle with these He does not love they should imitate him in his absolute dominion and sovereignty but loves to see them darting out those warme and amiable and cherishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those beamings out of Justice and goodnesse and clemency And as for Lawes they should be like so many green and pleasant pastures into which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to lead their flocks where they may feed sweetly and securely by those refreshing streams of justice that runnes down like water and righteousnesse like a mighty torrent And this consideration would sweep down many cobweblawes that argue only the venome and subtilty of them that spin them this would sweep down many an Achitophels web and many an Hamans web many an Herods web every spiders web that spreads lawes only for the catching and entangling of weaker ones such Law-givers are fit to be Domitians play-fellows that made it his Royal sport and pastime to catch flies and insult over them when he had done Whereas a Law should be a staffe for a Common-wealth to lean on and not a Reed to pierce it through Laws should be cords of love not nets and snares Hence it is that those laws are most radical and fundamental that principally tend to the conservation of the vitals and essentials of a Kingdome and those come neerest the Law of God himself and are participations of that eternal Law which is the spring and original of all inferiour and derivative lawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato speaks and there is no such publick benefit as that which comes by lawes for all have an equal interest in them and priviledge by them And therefore as Aristotle speaks most excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Law is a pure intellect not only without a sensitive appetite but without a will 'T is pure judgement without affections a Law is impartial and makes no factions and a Law cannot be bribed though a Judge may And that great Philosopher does very well prosecute this If you were to take physick saies he then indeed 't is ill being determined by a book 't is dangerous taking a printed recipe you had better leave it to the breast of the Physician to his skill and advice who mindes your health and welfare as being most for his gain and credit But in point of justice the case is very different you had better here depend upon a Rule then to leave it to the arbitrary power of a Judge who is usually to decide a controversie between two and if left to himself were apt to be swayed and biasâ—ed by several interests engagements which might encline him to one more then another Nay now that there is a sixt rule an immovable law yet there is too much partiality in the application of it how much more would there be if there were no rule at all But the truth is the Judge should only follow the ultimum practicum dictamenlegis his will like a â—aeâ—a potentia is to follow the novissimum lumen intellectûs of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to rule and guide him and therefore justice was painted blinde though ipâ—a lex be oculata for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the will is to follow the ultimum nutum capitis the meaning of the Law in all circumstances 2 In a Law-giver there is to be judicium prudentiâ— Architectonica ad ferendas leges the Aegyptian Hieroglyphick for legislative power was Oculus in sceptra and it had need be such an eye that can see both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It had need have a full and open prospect into publike affairs and to put all advantages into one scale and all inconveniences into another To be sure the Lawes of God they flow from a fountain of wisdome and the lawes of men are to be lighted at this Candle of the Lord which he has set up in them and those lawes are most potent and prevalent that are founded in light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other laws are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may have an iron and adamantine necessity but the others have a soft and downy perswasion going along with them and therefore as he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason is so beautiful as that it wins and allures and thus constrains to obedience 3 There is to be sigillum Legis I meane Electio Determinatio Legis after a sincere aime at publick good and a clear discovery of the best means to promote it there comes then a fixt and sacred resolution Volumus statuimus this speaks the will of the Law-giver and breaths life into the Law it addes vigour and efficacy to it But yet notwithstanding 4 There must be vox tubae that is promulgatio insinuatio Legis The Law 't is for a publick good and is to be made known in a publick manner for as none can desire an unknown good so none can obey an unknown Law and therefore invincible ignorance does excuse for else men should be bound to absolute impossibilities But whether it be required to the publishing of a Law that it should be in way of writing which is more fixt and durable or whether the manifestation of it in a Vocal and Oral manner will suffice which yet is more transient and uncertain I leave the Lawyers and Schoolmen to dispute it This I am sure that all the Lawes of God are proclaimed in a most sufficient and emphatical manner CHAP. V. Of the Eternal Law HAving thus lookt upon the being of a Law in general we now come to the spring and original of all Lawes to the eternal Law that fountain of Law out of which you may see the Law of Nature bubbling and flowing forth to the sons of men For as Aquinas does very well tell us the Law of Nature is nothing but participatio
reality They cannot sufficiently clear this Title of a Law for that there are some clear and visible stamps and impressions of Nature upon sensitive beings will be easily granted them by all and those instances which they bring are so many ocular demonstrations of it but that there should a formal obligation lie upon Brutes that they should be bound to the performance of natural commands in a legal manner that there should be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as that they should be left without excuse and lie under palpable guilt and be obnoxious to punishment for the violation of it this they cannot possibly finde out unlesse they could set up this Candle of the Lord in sensitive creatures also whereas there are in them only some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher calls them which the Oratour renders virtutum simulacra some apish imitations of reason some shadows of morality some cunterfeit Ethicks some wilde Oeconomicks some faint representations of Politicks amongst some of them Yet all this while they are as farre distant from the truth of a Law as they are from the strength of Reason There you may see some sparks of the divine power and goodnesse but you cannot see the Candle of the Lord. Now these men might have considered if they had pleased that as for the prints and foot-steps of Nature some of them may be seen in every being For Nature has stampt all entity with the same seal some softer beings took the impression very kindly and clearly some harder ones took it more obscurely Nature plaid so harmoniously and melodiously upon her Harp as that her musick prov'd not only like that of Orpheus which set only the sensitive creatures on dancing but like that of Amphion inanimate beings were elevated by it even the very stones did knit and unite themselves to the building of the Universe Shew me any being if you can that does not love its own welfare that does not seek its own rest its centre its happinesse that does not desire its own good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he speaks pick out an entity if you can tell where that does not long for the continuation and amplification for the diffusion and spreading of its own being Yet surely the Lawyers themselves cannot imagine that there is a Law given to all inanimate beings or that they are accountable for the violation Let them also demurre awhile upon that argument which Suarez urges against them that these sensitive creatures are totally defective in the most principal branches of the Law of Nature as in the acknowledging of a Deity in the adoring of a Deity where is there the least adumbration of divine worship in sensitive beings What do they more then the heavens which declare the glory of God or the firmament which shewes his handy work Unlesse perhaps the Lawyers can finde not only a Common-wealth but a Church also among the Bees some Canonical obedience some laudable ceremonies some decency and conformity amongst them We 'll only set some of the Poets to laugh the Lawyers out of this opinion Old Hesiod tells them his minde very freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What are those Lawes that are observed by a rending and tearing â—ion by a devouring Leviathan does the Wolf oppresse the Lamb by a Law Can birds of prey shew any Commission for their plundering and violence thus also that amorous Poet shews that these sensitive creatures in respect of lust are absolute Antinomians For thus he brings in a wanton pleading Coëunt animalia nullo Caetera delicto nec habetur turpe juvencae Ferre patrem tergo fit equo sua filia conjux Quásque creavit init pecudes caper ipsáque cujus Semine concepta est ex illo concipit ales And what though you meet with some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some rare patterns of sensitive temperance a few scattered and uncertain stories will never evince that the whole heap and generality of brutes act according to a Law You have heard it may be of a chaste Turtle and did you never hear of a wanton Sparrow It may be you have read some story of a modest Elephant but what say you in the meane time to whole flocks of lascivious Goats Yet grant that the several multitudes all the species of these irrational creatures were all without spot and blemish in respect of their sensitive conversation can any therefore fancy that they dresse themselves by the glasse of a Law Is it not rather a faithfulnesse to their own natural inclinations which yet may very justly condemne some of the sons of men who though they have the Candle of the Lord and the Lamp of his Law yet they degenerate more then these inferiour beings which have only some general dictates of Nature This is that motive with which the Satyrist quicken'd and awaken'd some of his time Sensum è coelesti demissum traximus arce Cujus egent prona terram spectantia Mundi Principio indulsit communis Conditor illis Tantâ—m animas nobis animum quoque A Law 't is founded in intellectuals in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it supposes a Noble and free-borne creature for where there is no Liberty there 's no Law a Law being nothing else but a Rational restraint and limitation of absolute Liberty Now all Liberty is Radicaliter in Intellectu and such Creatures as have no light have no choice no Moral variety The first and supreme being has so full and infinite a liberty as cannot be bounded by a Law and these low and slavish beings have not so much liberty as to make them capable of being bound Inter Bruta silent leges There is no Turpe nor Honestum amongst them no duty nor obedience to be expected from them no praise or dispraise due to them no punishment not reward to be distributed amongst them But as the learned Grotius does very well observe Quoniam in bestias propriâ— delictum non cadit ubi beâ—tia occiditur ut in lege Mosis ob concubitum cum homine non ea verè poena est sed usus dominii humani in bestiam For punishment in its formal notion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Lawyers speak or as the fore-mentioned Author describes it 'T is malum Passionis quod infligitur ob malum actionis In all punishment there is to be some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that every Damnum or Incommodum is not to be esteem'd a punishment unlesse it be in vindictam culpae So as for those Lawes given to the Jewes where sometimes the Beast also was to be put to death the most renowned Selden gives a very full and satisfactory accompt of it out of the Jewish writings and does clearly evidence that the meaning was not this that the Beast was guilty of
proclaimed in his heart with as much terror as 't was publisht from Mount Sinai which fill'd him with those furious reflections for his unnatural murder Enoch when he walkt with God walkt by this light by this rule Noah the Preacher of righteousnesse took this Law for his text Nay you may see some print of this Law upon the hard heart of a Pharaoh when he cries out the Lord is righteous but I and my people have sinned Hence it was that God when he gave his Law afresh gave it in such a compendious Brachygraphy he wrote it as 't were in Characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any explication or amplification at all He only enjoyned it with an Imperatorious brevity he knows there was enough in the breasts of men to convince them of it and to comment upon it only in the second Command there is added an enforcement because his people were excessively prone to the violation of it and in that of the Sabbath there is given an exposition of it because in all its circumstances it was not founded in Natural Light So that in Plutarchs language the Decalogue would be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold in the lump whereas other Law-givers use to beat it thinner Of this Law as 't is printed by Nature Philo speaks very excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason saies he is that fixt and unshaken Law not writ in perishing paper by the hand or pen of a creature nor graven like a dead letter upon livelesse and decaying Pillars but written with the point of a Diamond nay with the finger of God himself in the heart of man a Deity gave it an Imprimatur and an eternal Spirit grav'd it in an immortal minde So as that I may borrow the expression of the Apostle the minde of man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I take it in the very same sense as 't is to be took of the Church 'T is a Pillar of this Truth not to support it but to hold it forth Neither must I let slip a passage in Plutarch which is very neer of kin to this of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You may take it thus This Royal Law of Nature was never shut up in a paper-prison was never confin'd or limited to any outward surface but it was bravely situated in the Centre of a Rational Being alwayes keeping the Soul company guarding it and guiding it Ruling all its Subjects every obedient Action with a Scepter of Gold and crushing in pieces all its enemies breaking every rebellious Action with a Rod of Iron You may hear the Lyrick singing out the praises of this Law in a very lofty straine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Law which is the Queen of Angelical and humane Beings does so rule and dispose of them as to bring about Justice with a most high and powerful◠and yet with a most soft and delicate hand You may hear Plato excellently discoursing of it whilest he brings in a Sophister disputing against Socrates and such a one as would needs undertake to maintain this Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there was an untunable antipathy between Nature and Law that Lawes were nothing but hominum infirmiorum commenta that this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most bright and eminent Justice of Nature for men to rule according to Power and according to no other Law that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all other Lawes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay he calls them cheatings and bewitchings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come saies he like pleasant songs when as they are meer charmes and incantations But Socrates after he had stung this same Callicles with a few quick Interrogations pours out presently a great deale of honey and sweetnesse and plentifully shewes that most pleasant and conspiring harmony that is between Nature and Law That there 's nothing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a Law that Law is founded in Nature that it is for the maintaining and ennobling and perfecting of Nature Nay as Plato tells us elsewhere There 's no way for men to happinesse unlesse they follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these steps of Reason these foot-steps of Nature This same Law Aristotle does more then once acknowledge when he tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Positive Law with him is a more private Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Natures Law is a more publike and Catholike Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he proves to be a very Sovereign and commanding Law for thus he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law that is most filled with Reason must needs be most victorious and triumphant The same Philosopher in his tenth Book De Rep. has another distinction of Lawes one branch whereof does plainly reach to the Law of Nature There are saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same with those which he call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and then there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are all one with that he stil'd before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as he speaks these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawes of the first magnitude of a Nobler Sphere of a vaster and purer influence Where you see also that he calls the Law of Nature the Moral Law and the same which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he with the rest of the Heathen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 couching the same sense in a seeming contradiction The Oratour has it expressely Non scripta sed nata lex And amongst all the Heathen I can meet with none that draws such a lively pourtraiture of the law of Nature as that Noble Oratour does You may hear him thus pleading for it Nec si regnante Tarquinio nulla erat scripta lex de stupris c. Grant saies he that Rome were not for the present furnisht with a Positive Law able to check the lust and violence of a Tarquin yet there was a Virgin-law of Nature which he had also ravisht and deflour'd there was the beaming out of an eternal Law enough to revive a modest Lucretia and to strike terror into the heart of so licentious a Prince for as he goes on Est quidem vera lex Recta Ratio Naturae congruens diffusa in omnes constans sempiterna quae vocet ad officium jubendo vetando à fraude deterreat quae tamen Probos neque frustrà jubet aut vetat nec improbos jubendo aut vetando movet Hinc Legi nec Propagari fas est neque derogari ex hac aliquid licet Neque tota abrogari potest Nec verò aut per Senatum aut per Populum solvi hac Loge possumus Neque est quaerendus explanator aut interpres ejus alius Non erat alia Romae alia Athenis
Alia nunc alia posthac sed omnes gentes omnitempore Vna Lex sempiterna immutabilis continebit unúsque erit quasi communis magister Legislator omnium Deus Ille Legis hujus Inventor Disceptator Lator Cui qui non parebit ipse se fugiet Naturam hominis aspernabitur Hoc ipso licet maximas poenas etiamsicaetera quae putantur effugerit His meaning is not much different from this Right Reason is a beautiful Law a Law of a pure complexion of a natural colour of a vast extent and diffusion its colour never fades never dies It encourages men in obedience with a smile it chides them and frowns them out of wickednesse Good men heare the least whispering of its pleasant voice they observe the least glance of its lovely eye but wicked men sometimes will not heare it though it come to them in thunder nor take the least notice of it though it should flash out in lightning None must inlarge the Phylacteries of this law nor must any dare to prune off the least branch of it Nay the malice of man cannot totally deface so indelible a beauty No Pope nor Prince nor Parliament nor People nor Angel nor Creature can absolve you from it This Law never paints its face it never changes its colour it does not put on one Aspect at Athens and another face at Rome but looks upon all Nations persons with an impartial eye it shines upon all ages and times and conditions with a perpetual light it is yesterday and to day the same for ever There is but one Law-giver one Lord and supreme Judge of this Law God blessed for evermore He was the contriver of it the commander of it the publisher of it and none can be exempted from it unlesse he will be banisht from his own essence and be excommunicated from humane Nature This punishment would have sting enough if he should avoid a thousand more that are due to so foul a transgression Thus you see that the Heathen not only had this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them but also they themselves took special notice of it and the more refined sort amongst them could discourse very admirably about it which must needs leave them the more inexcusable for the violation of it We come now to see where the strength of the Law of Nature lies where its nerves are where it has such an efficacious influence such a binding vertue And I finde Vasquez somewhat singular and withal erroneous in his opinion whilest he goes about to shew that the formality of this Law consists only in that harmony and proportion or else that discord and disconvenience which such and such an object and such and such an action has with a Rational Nature for saies he every Essence is Mensura Boni Mali in respect of it self Which as he thinks is plainly manifested and discovered also in corporal beings which use to flie only from such things as are destructive to their own formes and to embrace all such neighbourly and friendly beings as will close and comply with them But he might easily have known that as these material beings were never yet so honoured as to be judg'd capable of a Law so neither can any naked Essence though never so pure and noble lay a Moral engagement upon it self or binde its own being for this would make the very same being superior to it self as it gives a Law and inferiour to it self as it must obey it So that the most high and Sovereigne being even God himself does not subject himself to any Law though there be some Actions also most agreeable to his Nature and others plainly inconsistent with it yet they cannot amount to such a power as to lay any obligation upon him which should in the least Notion differ from the liberty of his own essence Thus also in the Common-wealth of humane Nature that proportion which Actions bear to Reason is indeed a sufficient foundation for a Law to build upon but it is not the Law it self nor a formal obligation Yet some of the School-men are extreme bold and vaine in their suppositions so bold as that I am ready to question whether it be best to repeate them yet thus they say Si Deus non esset vel si non uteretur Ratione vel si non rectè judicaret de Rebus si tamen in homine idem esset dictamen Rectaerationis quod nunc est haberet etiam eandem Rationem Legis quam nunc habet But what are the goodly spoyles that these men expect if they could break through such a croud of Repugnancies and impossibilities the whole result and product of it will prove but a meer Cipher for Reason as 't is now does not binde in its own name but in the name of its supreme Lord and Sovereigne by whom Reason lives and moves and has its being For if only a creature should binde it self to the observation of this Law it must also inflict upon it self such a punishment as is answerable to the violation of it but no such being would be willing or able to punish it self in so high a measure as such a transgression would meritoriously require so that it must be accountable to some other Legislative power which will vindicate its own commands and will by this means ingage a Creature to be more mindeful of its own happinesse then otherwise it would be For though some of the Gallanter Heathen can brave it out sometimes in an expression that the very turpitude of such an action is punishment enough and the very beauty of goodnesse is an abundant reward and compensation yet we see that all this and more then this did not efficaciously prevaile with them for their due conformity and full obedience to Natures Law such a single cord as this will be easily broken Yet there is some truth in what they say for thus much is visible and apparent that there is such a Magnetical power in some good as must needs allure and attract a Rational Being there is such a native fairnesse such an intrinsecal lovelinesse in some objects as does not depend upon an external command but by its own worth must needs win upon the Soul and there is such an inseparable deformity and malignity in some evill as that Reason must needs loath it and abominate it Insomuch as that if there were no Law or Command yet a Rational being of its own accord out of meere love would espouse it self to such an amiable good 't would claspe and twine about such a precious object and if there were not the least check or prohibition yet in order to its own welfare 't would abhor and flie from some black evils that spit out so much venome against its Nature This is that which the School-men meane when they tell us Quaedam sunt mala quia prohibentur sed alia prohibentur quia sunt mala that is in Positive Lawes whether
debitam conservationem Naturalem perfectionem seu foelicitatem Humanae Naturae This Law of Nature as it is thus brancht forth does binde in foro Conscientiae for as that noble Author whom I more then once commended before speaks very well in this Natural Conscience 't is Centrum Notitiarum Communium and 't is a kinde of Sensus Communis in respect of the inward faculties as that other is in respect of the outward Senses 'T is a competent Judge of this Law of Nature 't is the Natural Pulse of the Soul by the beating and motion of which the state and temper of men is discernable The Apostle Paul thus felt the Heathens pulse and found their consciences sometimes accusing them sometimes making Apology for them Yet there 's a great deale of difference between Natural Conscience and the Law of Nature for as the School-men speak Conscience 't is Dictamen Practicum in Particulari 't is a prosecution and application of this Natural Law as Providence is of that Eternal Law Nay Conscience sometimes does embrace only the shadow of a Law and does engage men though erroneously to the observation of that which was never dictated by any just Legislative power Nor is itcontent to glance only at what 's to come but Janus-like it has a double aspect and so looks back to what 's past as to call men to a strict accompt for every violation of this Law Which Law is so accurate as to oblige men not only ad Actum but ad modum also it looks as well to the inward forme and manner as to the materiality and bulk of outward actions for every being owes thus much kindnesse and courtesie to it self not only to put forth such acts as are essential and intrinsecal to its own welfare but also to delight in them and to fulsil them with all possible freenesse and alacrity with the greatest intensnesse and complacency Self-love alone might easily constraine men to this natural obedience Humane Lawes indeed rest satisfi'd with a visible and external obedience but Natures Law darts it self into the most intimate Essentials and looks for entertainment there You know that amongst the Moralists only such acts are esteem'd Actus Humani that are Actus Voluntarii When Nature has tuned a Rational Being she expects that every string every faculty should spontaneously and cheerfully sound forth his praise And the God of Nature that has not chain'd nor fetter'd nor enslav'd such a Creature but has given it a competent liberty and enlargement the free diffusion and amplification of its own Essence he looks withal that it should willingly consent to its own happinesse and to all such means as are necessary for the accomplishment of its choicest end and that it should totally abhorre whatsoever is destructive and prejudicial to its own being which if it do 't will presently embrace the Law of Nature if it either love its God or it self the command of its God or the welfare of it self Nay the precepts of this natural Law are so potent and triumphant as that some acts which rebel against it become not only Illiciti but Irriti as both the Schoolmen and Lawyers observe they are not only irregularities but meere nullities and that either ob defectum Potestatis Incapacitatem Materiae as if one should go about to give the same thing to two several Persons the second Donation is a Moral Non-entity or else Propter Perpetuam rei indecentiam Turpitudinem Durantem as in some Anomalous and incestuous marriages And this Law of Nature is so exact as that 't is not capable of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Lawyers call Emendatio Legis but there is no mending of Essences nor of Essential Lawes both which consist in Puncto in indivisibili and so cannot Recipere magis minús nor is there any need of it for in this Law there 's no rigour at all 't is pure equity and so nothing is to be abated of it Neither does it depend only à mente Legis-latoris which is the usual Rise of Mitigation but 't is conversant about such acts as are Per se tales most intrinsecally and inseparably Yet notwithstanding this Law does not refuse an Interpretation but Nature herself does glosse upon her own Law as in what circumstances such an Act is to be esteem'd murder and when not and so in many other branches of Natures Law if there be any appearance of Intricacy any seeming knot and difficulty Nature has given edge enough to cut it asunder There is another Law bordering upon this Law of Nature Jus Gentium Juri Naturali Propinquum consanguineum and 't is Medium quoddam inter Jus Naturale Jus Civile Now this Jus Gentium is either per similitudinem concomitantiam when several Nations in their distinct conditions have yet some of the same positive Lawes or else which indeed is most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per communicationem Societatém which as the learned Grotius describes Ab omnium vel multarum gentium voluntate vim obligandi accepit that is when all or many of the most refined Nations bunching and clustering together do binde themselves by general compact to the observation of such Lawes as they judge to be for the good of them all As the honourable entertainment of an Embassadour or such like So that 't is Jus humanum non scriptum 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Justinian tells us Vsu exigente Humanis necessitatibus Gentes humanae quaedam sibi jura constituerunt Whereas other humane Lawes have a narrower sphere and compasse and are limited to such a state which the Oratour stiles Leges populares the Hebrews call their positive Lawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the one do more properly point at Ceremonials the other at Judicials The Septuagint render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some others call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call natural Lawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Hellenists render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But according to the Greek Idiom these are tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now though the formality of humane Lawes do flow immediately from the power of some particular men yet the strength and sinew of these Lawes is founded in the Law of Nature for Nature does permissively give them leave to make such Lawes as are for their greater convenience and when they are made and whilest they are in their force and vigour it does oblige and command them not to break or violate them for they are not to contradict their own Acts nor to oppose such commands as ex Pacto were fram'd and constituted by themselves Thus much for the Law of Nature in general We must look in the next place to that Lumen Naturae that Candle of the Lord by which this Law of Nature is manifested and discovered CHAP. VIII How
to prove it If they will but attend to Pythagoras himself they shall hear him resolving these first Notions of his and others into Natures bounty and not into the Jews courtesie for thus he sings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hierocles in his Comment which is as golden as Pythagoras his Verses does thus paraphrase upon his meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these Principles which he does call here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he does not long after stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then as for Plato to be sure he 'll tell them that he has connate Species of his own for which he was never beholding to the Jews He 'll tell them that he has many Spermatical Notions that were never of their sowing Many vigilant sparks that were never of their striking or kindling He 'll but set his Reminiscence awork and will visit his old acquaintance recal many ancient truths that are now slipt out of his memory and have been too long absent And surely Aristotle never thought that his Rasa Tabula could have nothing printed upon it till a Jew gave it an Imprimatur he little imagin'd that the Motion of his Soul depended upon these Oriental Intelligences Therefore if they please they may spare that pretty story of theirs which that learned Author whom I have so often commended does acquaint us with but yet withall esteems it fabulous of Simeon the just the High Priest reading of Lectures to Aristotle a little before his death of the immortality of the soul and the reward and punishment which are reserved for another life and that so powerfully as that he convinced him and converted him But certainly that brave Philosopher could easily spy out immortality stampt upon his own soul though such a Monitor had been absent and did know long before that time by the improvement of his own intellectuals that he must give an account of his being and operations to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What means then that voice of the Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly the Oracle here is not so obscure but that you may easily perceive that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it did not mean Intelligentia which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only Sapientia which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now why they had more of this the Apostle will give you the best account of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they had a better Oracle to consult withal then this was Yet surely neither Jew nor Gentile need go to an Oracle to enquire of common Notions But in respect of these that Anonymous Author of the life of Pythagoras speaks an unquestionable truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Athenians had not an Adventitious and Precarious kinde of knowledge but that Nature which gave them a Being gave them Education also As her womb bare them so her breasts gave them suck As they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you shall hear a bragging and doting Egyptian telling you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks were alwayes boys in knowledge Grant that they were children yet cannot they suck at Natures dug Cannot they reade Natures Alphabet unlesse a Jew come with his fescue and teach them Howere the Egyptian has little Reason to triumph for to be sure if there be any light in Egypt more then this of Nature they may thank Israelites for it if there be any corne in Egypt they may thank a Joseph for providing of it These if any lighted their Candles at the Israelites and receiv'd more precious jewels from them then ever they were robb'd of by them This indeed must be granted that the whole generality of the Heathen went a gleaning in the Jewish fields They had some of their grapes some eares of corne that dropt from them Pythagoras and Plato especially were such notable gleaners as that they stole out of the very sheaves out of those truths that are bound up in the sacred volume Yet all this while they nere stole first Principles nor demonstrations but they had them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and needed not to take such a long journey for them Give then unto the Jew the things of the Jews and to the Gentile the things that are the Gentiles and that which God has made common call not thou peculiar The Apostle Pauls question is here very seasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was never any partition-wall between the Essence of Jew and Gentile Now the Law of Nature 't is founded in Essentials And that which is disconvenient to that Rational Nature which is in a Jew is as opposite and disagreeable to the same Nature in a Gentile as that good which is suitable and proportionable to a Jew in his Rational being is every way as intrinsecal to the welfare of a Gentile that does not differ essentially from him So likewise for the Promulgation of this Law being it does equally concerne them both and equally oblige them both it is also by Nature equally publisht and manifested to them both So that what the Apostle speaks in respect of the freenesse of Evangelistical light we may say the very same in respect of the commonnesse of natural light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all these are one in respect of Nature and natures Law and natures Light CHAP. IX The Light of Reason THis law of Nature having a firme and unshaken foundation in the necessity and conveniency of its materials becomes formally valid and vigorous by the minde and command of the Supremâ— Law-giver So as that all the strength and nerves and binding virtue of this Law are â—ooted and fasten'd partly in the excellency and equity of the commands themselves but they principally depend upon the Sovereignty and Authority of God himself thus contriving and commanding the welfare of his Creature and advancing a Rational Nature to the just perfection of its being This is the rise and original of all that obligation which is in the Law of Nature But the publishing and manifestation of this Law which must give notice of all this does flow from that heavenly beame which God has darted into the soul of man from the Candle of the Lord which God has lighted up for the discovery of his owne Lawes from that intellectual eye which God has fram'd and made exactly proportionable to this Light Therefore we shall easily grant that the obligation of this Law does not come from this Candle of the Lord and others I suppose will not deny that the Manifestation of this Law does come from this Candle of the Lord that the Promulgation of this Law is made by the voice of Reason In order of Nature this Law as all others must be made before it can be made known Entity being the just Root and bottome of Intelligibility So that Reason does not facere or ferre legem but only invenire as a Candle does not produce an object but only present
Head of a creature invent them could the arme of a creature uphold them have they not a Divine super-scription upon them have they not an heavenly original or can you imagine that Providence would have so blest and prosper'd a contradiction as alwayes to pluck it out of the pawes of devouring adversaries when the whole Christian world was ready to be swallowed up with Arrianisme dare any to say that God then prepar'd an Arke only for the preserving of a contradiction Providence does not use to countenance contradictions so as to let them ride in triumph over Truth The most that any opposer can say if he will speak truth is no more then this that they seeme to him to imply a contradiction which may very easily be so if he want an higher principle of faith suitable and answerable to these matters of faith both of them the principle and object I mean being supernatural neither of them contranatural for there is a double modesty in Reason very remarkable As it does not multa asserere so it does not multa negare as it takes very few things for certain so it concludes very few for impossible Nay Reason though she will not put out her eye for that 's unnatural yet she will close her eye sometimes that faith may aime the better and that 's commendable And Faith makes Reason abundant compensation for this for as a learned Author of our own and a great Patron both of Faith and Reason does notably expresse it Faith is a supply of Reason in things intelligible as the imagination is of light in things visible The imagination with her witty and laborious pensil drawes and represents the shapes proportions and distances of persons and places taking them only by the help of some imperfect description and 't is faine to stay here till it be better satisfied with the very sight of the things themselves Thus Faith takes things upon an heavenly representation and description upon a word upon a promise it sees a heavenly Canaan in the Map before an intellectual eye can behold it in a way of cleere and open vision for men are not here capable of a present Heaven and happinesse of a compleat aud beatifical vision and therefore they are not capable of such mysteries in their full splendor and brightnesse for they would make it if they were thus unfolded but they now flourish only in the latices as Christ himself the Head of these Mysteries they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they put a veile upon their face out of pure favour and indulgence to an intellectual eye lest it should be too much overcome with their glory the veiles of the Law were veiles of obscurity but the veiles of the Gospel are only to allay the brightnesse of it 'T is honour enough for a Christian if he can but touch the hem of Evangelical Mysteries for he will never see a full Commentary upon the Gospel till he can behold the naked face of his God Yet the knowledge which he hath of him here imperfecta cognitio rerum nobilissimarum 't is most pleasant and delicious 'T is better to know a little of God and Christ then to see all the creatures in their full beauty and perfection The gleanings of spirituals is better then the vintage of naturals and morals The least spangle of happinesse is better then a globe of temporals This sets a glosse and lustre upon Christian Religion and highly commends the purity and perfection of it above all other whatsoever in that it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ tries all his followers by his own Sun-beams Whereas the dull and creeping religion of Mahomet has nothing at all above Nature and Reason though it may have many things against both no need of Faith there there are no Mysteries in his Alcoran unlesse of deceit and iniquity Nothing at all nisi quod de facili à quolibet mediocriter sapiente naturali ingenio cognosci potest as that solid Author very well observes And therefore that stupid imposter did not seale his words with any miracles for there was not one supernatural truth to be sealed nor could he have sealed it if it had been there but only he prosecutes it with a sword Mahomets Loadstone does not draw men but his sword that conquers them he draws his sword he bids them deliver up their souls and tells them that upon this condition he will spare their lives Signa illa quae tyrannis latronibus non desunt as he speaks notably But the very principles of Christian Religion are attractive and magnetical they enamour and command they overpower the understanding and make it glad to look upon such mysterious truths as are reflected in a glasse because it is unable to behold them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This speaks the great preeminence of Mount Sion above Mount Sina In the Law you have the Candle of the Lord shining in the Gospel you have the day-spring from on high the Sun arising Nature and Reason triumph in the Law Grace and Faith flower out in the Gospel By vertue of this wise and free dispensation weak ones chiefly receive the Gospel for they are as well able to believe as any other nay they are apter to believe then others If it had gone only by the advancement of intellectuals by the heightenings and clarifyings of Reason who then would have been saved but the grandees of the world the Scribes the Pharisees the Philosophers the Disputers but God has fram'd a way that confounds those heads of the world and drops happinesse into the mouths of babes There are some understandings that neither spin nor toile and yet Solomon in all his wisdome and glory was not clothed like one of these for this way of Faith 't is a more brief compendious way Longum iter per Rationem breve per Fidem Very few understandings much lesse all can demonstrate all that is demonstrable but if men have a power of believing they may presently assent to all that 's true and certain That which Reason would have been sweating for this many a yeer Faith sups up the quintessence of in a moment All men in the world have not equal abilities opportunities advantages of improving their Reason even in things natural and moral so that Reason it self tels us that these are in some measure necessitated to believ others How many are there that can't measure the just magnitude of a Star yet if they will believe an Astronomer they may know it presently and if they be sure that this Mathematician hath skill enough and will speak nothing but truth they cannot then have the least shadow of Reason to dis-believe him 'T is thus in spirituals such is the weaknesse of humane understanding pro hoc statu as that they are necessitated to believing here yet such is its happinesse that it hath one to instruct it who can neither deceive nor be deceived God hath chosen this way of Faith
nor yet subdue the power of sin There 's none but knows how to wound himself I but he must have skill that knowes how to cure him 't is easie enough to run into debt and many finde it hard enough to discharge it There 's none but can heap up sin and treasure up wrath and wound conscience I but who is there that can appease wrath and calme conscience and screen a soul from a consuming fire Sin is an offence against an infinite justice so that infinite being can either dispense with it or satisfie for it It is not the blessed Virgins milke can wash out so deep a staine it is not this can whiten the soul no if the Saints Robes be wash't white it must be in the blood of the Lambe And the power of the Keys can't reach thus farre A Minister can no more by any way of efficiency remit a sin then he can create a world And I know not what a Popes indulgence should do unlesse it be to send some ignorant people to hell with more chearfulnesse and alacrity that they may in Coelum descendere as the Satyrist said Nero did when they look for heaven drop into hell irrecoverably The mighty hand of God himself must be put to the blotting out of iniquities 't is I even I that blot out thy transgression even I whose royall prerogative 't is to pardon transgression and to blot out sin 3. I even I that have manifested mine anger against thee in punishing thee for thine iniquities even I am he that will blot them out for the soul will still be doubting and miâ—giving why 't is thou O God that hast shot off so many threatnings against us and spent all thine arrowes upon us Thou hast hewn us by thy Prophets and slaine us by the Words of thy mouth Thou hast dipt thy Pen in gall and writ bitter things against us Thou hast follow'd us with an whole Army of judgements and every way showne thy self an angry God against us and wilt thou now blot out our iniquities The Text hath the same answer ready for this too 'T is I even I am he that will blot them out and it speaks these two things 1. God he is not long angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the 54. of Isaiah vers 8. In a littlâ— wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer God as he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickly provok'd so neither is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long displeas'd God is Love saith the Apostle now Love is hardly provok'd and 't is quickly reconcil'd God is Love He writes not injuries in Marble his Law indeed he writes in stone I but the breach of the Law he writes that in the dust All the wrong hath been done to him and yet he beseeches us to be reconcil'd Hee 's farre more ready to offer mercy then the creature is to embrace it and more willing to speak peace then man is to hear it Where will you meet with a man so propense to put up a wrong and so ambitious to forgive an injury But as far as the heavens are above the earth so far are his thoughts above our thoughts He writes not our sins in so deep a character but that they may be easily blotted out 2. God requires no more humiliation then to bring a soul unto himself and make it capable of mercy Many a weak Christian questions his condition because he hath not fill'd Gods bottles so full of teares as others he hath not had such rendings of heart such breakings and piercings of spirit such scorching pre-apprehensions of hell and wrath as others have had I but let such a one consider that God is very gracious in his dealings and we must not look for the like degrees of humiliation in all some have a quicker delivery and are sooner freed from the pangs of the new birth some hearts are more wrought upon in a more winning and melting way others are beat in pieces by a stroke of Omnipotency But this we are sure that soule 's humbled enough that 's brought to a sight and sense of his sinne so as to see the necessity of a Saviour and to prize him and love him as the fairest of ten thousand When God hath made a soul to see his sins hee 's ready then to blot them out 'T is I even I am he that blot out thine iniquities even I that have punish't thee for them aud shewne mine anger against them I might adde that 't is a note of Gods complacency in his own goodnesse he doth even glory in the riches of his free grace and therefore 't is so often repeated I even I am he that will do it for mine own sake but I hasten to the next words Blot out thine iniquities There are many things wrapt up in this expression I 'le be more brief in them then to promise brevity And 1. Blotting out of iniquities implies that they were all written and took notice of 1. They were written in Gods book God he is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and knowes all things every idle word every vaine extravagant thought every glance of the soul the least tendency to sin the first bublings up of Original corruption they are all took notice of In his Book are all thine iniquities written 2. Thou hast a book within thine own breast and Conscience hath the pen of a readie writer it can write as fast as the soul can dictate Calamum in corde tingit and with an accurate pencill it can give thee a full pourtraicture of thy most closetted behaviour of thy most reserved actions of thy most retired motions and though there be a curtaine drawn over them here yet then they shall be made very apparent God shall give conscience an Imprimatur and such works as thou would'st have supprest shall be publish't to the eyes of men and Angels and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall passe censure upon them Sinnes of the smallest print of the most indiscernable character shall be made clearly legible and become as Atomes in the presence of a Sun beam With what a furious reflexion wilt thou then read over thine own sinful life when all thine iniquity shall stare thy soul in the face to all eternity When as a Christians life shall be set out in a new Edition Multò auctior emendatior for all Errata shall be corrected and with an happy Index expurgatorius Every iniquity shall have a Deleatur and all Desiderata shall be suppli'd the Book shall become perfect and be look't on as a faire object to all eternity This is the first thing impli'd in blotting out of iniquity that they were all written and took notice of 2. Every transgression leaves a blot For even remission of sins is exprest by blotting out of iniquity Although the blot was here greater before