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 Divine or Humane Acts are to be esteem'd evill upon this account because they are forbidden but in the Law of Nature such
〈◊〉 〈◊〉 Whilest the Lawes play in consort there is a Chorus of well ordered affections that are raised and elevated by them And thus as Aristotle well observes some Lawes were wont to be put in verse and to be sung like so many pleasant odes that might even charme the people into obedience 'T is true that learned Philosopher gives this reason of it they were put into verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might remember them the better but why may not this reason also share with it that they might come with a greater grace and allurement that they might hear them as pleasantly as they would do the voice of a Viall or an Harp that has Rhetorick enough to still and quiet the evill spirit But yet this does not sufficiently paint out the being of a Law to say that 't is only regula mensura and Suarez himself is so ingenuous as to tell us that he cannot rest satisfied with this description which he drew but with a coale as a rudiment rather then a full portraiture and therefore we 'll give him some time to perfect it and to put it into more orient colours And in the meane time we 'll look upon that speculative Law-giver Plato I mean who was alwayes new modelling of Lawes and rolling Political Ideas in his minde Now you may see him gradually ascending and climbing up to the description of a law by these four several steps yet he does not reach the top 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it neither First he tells us that Lawes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as are esteemed fitting but because this might extend to all kinde of customes too his second thoughts limit and contract it more and tell us that a Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decretum civitatis yet because the masse and bulk of people the rude heap and undigested lump of the multitude may seek to establish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it therefore he bethinks himself how to clarifie a Law how to purge out the drosse from it and tells us in the next place that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inventio ejus quod verè est where it is very remarkable what this Philosopher means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he is wont usually to point out a Deity which is stiled by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is not capable of this sense here for thus Lawes are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex est inventio vel donum Dei as the Oratour speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in this place speaks these two particulars 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all rectitude has a being and flows from the fountain of being whereas obliquities and irregularities are meere privations and non-entities and 't is a notable speech of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same expression which the Apostle gives to the Law of God when he calls it the royal Law 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing that is profitable has a being in it but you can gather no fruit from a privation there is no sweetnesse in an obliquity and therefore a Law is an wholsome mixture of that that is just and profitable and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch speaks Whereas turpe praeceptum non est lex sed iniquitas for obligation that 's the very forme and essence of a Law Now every Law obligat in Nomine Dei but so glorious a name did never binde to any thing that was wicked and unequal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that only is countenanc'd from heaven The golden chain of Lawes 't is tied to the chair of Jupiter and a command is only vigorous as it issues out either immediately or remotely from the great Sovereigne of the world So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the sure bottome and foundation of every Law But then because he had not yet exprest who were the competent searchers out of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore he tells you in the last place that Laws are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he clears by other things for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he resolves it into this that in all true kinds of government there is some supreme power derived from God himself and fit to contrive Laws and Constitutions agreeable to the welfare and happinesse of those that are to be subject to them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he speaks are the fittest makers of Lawes Yet you must take notice here of these two things 1 That he did not lay stresse enough upon that binding vertue which is the very sinew nay the life and soul of a Law 2 That these three descriptions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend only humane Lawes and so are not boild up to the purer notion of a Law in general And though that same other branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to reach farther yet 't is too obscure too much in the clouds to give a cleer manifestation of the nature of a Law And yet Aristotle does not in this supply Platoes defects but seems rather to paraphrase upon these descriptions of humane Lawes and tells in more enlarged language that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where yet he cannot possibly mean that every individuum should give his suffrage but certainly the representative consent of the whole will content him But I see these ancient Philosophers are not so well furnisht but that we must return to the Schoolmen again who by this time have lickt their former descriptions into a more comely forme We will look upon Aquinas his first Lex saies he est ordinatio rationis ad bonum commune ab eo qui curam habet Communitatis Promulgata It is a rational Ordinance for the advancing of publike good made known by that power which has care and tuition of the publike And Suarez his picture of a Law now that 't is fully drawn hath much the same aspect Lex est commune praeceptum justum ac stabile sufficienter promulgatum A Law is a publike command a just and immovable command lifting up its voice like a trumpet and in respect of the Law-giver though it do praesupponere actum intellectüs as all acts of the will do yet it does formally consist in actu voluntatis not the understanding but the will of a Law-giver makes a Law But in respect of him that is subject to the Law it does consist in actu rationis 't is required only that he should know it not in actu voluntatis it does not depend upon his obedience The want of his will is not enough to enervate and invalidate a Law when 't is made all Lawes then would be abrogated every moment His will indeed is required to the execution and
nakednesse this Candle flamed in Gains conscience and this Law was 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
Creature above its desert CHAP. VII The Extent of the Law of Nature THere are stampt and printed upon the being of man some cleare and undelible Principles some first and Alphabetical Notions by putting together of which it can spell out the Law of Nature There 's scatter'd in the Soul of Man some seeds of light which fill it with a vigorous pregnancy with a multiplying fruitfulnesse so that it brings forth a numerous and sparkling posterity of secondary Notions which make for the crowning and encompassing of the Soul with happinesse All the fresh springs of Common and Fountain-Notions are in the Soul of Man for the watering of his Essence for the refreshing of this heavenly Plant this Arbor inversa this enclosed being this Garden of God And though the wickednesse of man may stop the pleasant motion the clearand Crystalline progresse of the Fountain yet they cannot hinder the first risings the bubling endeavours of it They may pull off Natures leaves and pluck off her fruit and chop off her branches but yet the root of it is eternal the foundation of it is inviolable Now these first and Radical Principles are wound up in some such short bottomes as these Bonum est appetendum malum est fugiendum Beatitudo est quaerenda Quod tibi fieri non vis alteri nè feceris And Reason thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubando super haec ova by warming and brooding upon these first and oval Principles of her own laying it being it self quicken'd with an heavenly vigour does thus hatch the Law of Nature For you must not nor cannot think that Natures Law is confin'd and contracted within the compasse of two or three common Notions but Reason as with one foot it fixes a Centre so with the other it measures and spreads out a circumference it drawes several conclusions which do all meet and croud into these first and Central Principles As in those Noble Mathematical Sciences there are not only some first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are granted as soone as they are askt if not before but there are also whole heaps of firme and immovable Demonstrations that are built upon them In the very same manner Nature has some Postulata some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Seneca renders praesumptiones which others call Anticipationes Animi which she knows a Rational being will presently and willingly yeeld unto and therefore by vertue of these it does engage and oblige it to all such commands as shall by just result by genuine production by kindly and evident derivation flow from these For men must not only look upon the capital letters of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they must reade the whole context and coherence of it they must look to every jot and Apex of it for heaven and earth shall sooner passe away then one jot or title of this Law shall vanish They must not only gaze upon two or three Principles of the first Magnitude but they must take notice of the lesser Celestial Sporades for these also have their light and influence They must not only skim off the Creame of first Principles but whatsoever sweetnesse comes streaming from the Dugge of Nature they must feed upon it they may be nourisht with it Reason does not only crop off the tops of first Notions but does so gather all the flowers in Natures Garden as that it can binde them together in a pleasant posie for the refreshment of it self and others Thus as a noble Author of our own does well observe Tota ferè Ethica est Notitia communis All Morality is nothing but a collection and bundling up of natural Precepts The Moralists did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlarge the fringes of Natures garment they are so many Commentators and Expositors upon Natures Law This was his meaning that stil'd Moral Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Philosophy which is for the maintaining and edifying of humane nature Thus Natures Law is frequently call'd the Moral Law But the School-men in their rougher language make these several ranks and distributions of natural Precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First there come in the front Principia Generalia as some call them per se Nota ut Honestum est faciendum Pravum vitandum Then follow next Principia Particularia magis determinata ut justitia est servanda Deus est colendus vivendum est Temperate At length come up in the reare conclusiones evidenter illatae quae tamen cognosci nequeunt nisi per discursum ut Mendacium furtum similia prava esse These though they may seeme somewhat more remote yet being fetcht from clear and unquestionable premisses they have Natures Seal upon them and are thus farre sacred so as to have the usual priviledge of a Conclusion to be untoucht and undeniable For though that learned Author whom I mention'd not long before do justly take notice of this that discourse is the usual in-let to Errour and too often gives an open admission and courteous entertainment to such falsities as come disguis'd in a Syllogistical forme which by their Sequacious windings and Gradual insinuations twine about some weak understandings yet in the nature of the thing it self 't is as impossible to collect an Errour out of a Truth as 't is to gather the blackest night out of the fairest Sun-shine or the foulest wickednesse out of the purest goodnesse A Conclusion therefore that 's built upon the Sand you may very well expect its fall but that which is built upon the Rock is impregnable and immovable for if the Law of Nature should not extend it self so farre as to oblige men to an accurate observation of that which is a remoov or two distant from first Principles 't would then prove extremely defective in some such Precepts as do most intimately and intensely conduce to the welfare and advantage of an Intellectual being And these first Notions would be most barren inefficacious speculations unlesse they did thus encrease and multiply and bring forth fruit with the blessing of heaven upon them So that there is a necessary connexion and concatenation between first Principles and such Conclusions For as Suarez has it Veritas Principii continetur in conclusione so that he that questions the Conclusion must needs also strike at the Principle Nay if we look to the notion of a Law there is more of that to be seen in these more particular determinations then in those more Universal notions for Lex est proxima Regula operationum But now particulars are neerer to existence and operation then universals and in this respect do more immediately steere and direct the motions of such a being The one is the bending of the bowe but the other is the shooting of the Arrow Suarez does fully determine this in such words as these Haec omnia Praecepta he means both Principles and Conclusions prodeunt à Deo Auctore Naturae tendunt ad eundem finem nimirum ad
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
his enim in Naturis nihil inest quod memoriae vim mentis cogitationis habeat quod preterita teneat futura praevideat complecti possit praesentia quae sola divina sunt nec evincetur unquam unde ad hominem venire possunt nisi à Deo singular is igitur quaedam est natur a atque vis animi sejuncta ab his usitatis notisque naturis it a quicquid est illud quod sentit quod serpit quod vult quod viget coeleste divinum est ob eam rem aeternum sit necesse est which I shall thus render 'T is in vain to look for the souls parentage upon earth for there is no mixing and blending of spirituals with corporeals the earth doth not contribute for the fixing and consolidating of them 't is no aëry puff will suffice for the swiftnesse and nimblenesse of their motion no drops of water will quench their thirst and longings they have a purer light and heat then could ever be fetcht from an elementary spark in those humble and sordid beings there 's nothing fit to represent much lesse to produce the clasping and retentive power of memory the masculine and vigorous working of the minde the refined and comprehensive vertue of those thoughts that can recall and look back to things past that can interpret and comment upon all present objects and with a Prophetical glance can spy out futurities and possibilities which are works not unworthy of a Deity nor can it e're be shewn that such rare priviledges should be communicated to humane nature any other way then by the immediate bounty and indulgence of heaven there being such singular and inimitable idioms in the minde of man as could neverbe extracted from those ordinary and vulgar entities Though a sensitive soul may creep upon the ground though it may roll and tumble it self in the dust yet an intellectual being scornes to look lower then heaven it self and though it be dated in time yet it means to live as long as eternity The Poets had veiled and mufled up the same opinion in their mythology whiles they tell us that Prometheus which is all one with providence did work and fashion the bodies of men out of clay but he was fain to steal fire from heaven for the quickening and enlivening them with souls which made the Prince of Poets sing Igneus est ollis vigor Coelestis origo and Ovid supplies him with a short verse Sedibus aetheris Spiritus ille venit How often do you meet with this in Homer that God is the Father of spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Angelical beings and of the souls of men which Virgil renders hominum Sator atque deorum Yet all this while I know not whether you can I am sure I cannot sufficiently perceive that the generality of the Heathen did think that every soul was immediately created by God himself but only that at the first there was bestowed more then ordinary workmanship upon them which they knew principally by those generous motions which they found working in their own souls and partly by some reliques of Mosaical History that was scatter'd amongst them Thus then I have represented unto you as indifferently as I can the state of this great controversie and though I could easily tell you which part I do most easily encline to yet I shall rather refer it to your own thoughts with this intimation that a modest hesitancy may be very lawful here for if you will believe Gregory the Great he tells you it's a question which cannot be determined in this life However 't is enough for us that the spirit of a man either by vertue of its constant creation or by vertue of its first creation is the candle of the Lord. As the soul is the shadow of a Deity so reason also is a weak and faint resemblance of God himself whom therefore that learned Emperour M. Antoninus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is God that plants reason 't is he that waters it 't is he that gives it an increase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Christ himself in whom are hid the treasures of wisdome and knowledge Reason first danc'd and triumpht in those eternal Sun-beams in the thoughts of God himself who is the fountain and original of Reason And as his will is the rule of goodnesse so his understanding is the rule of Reason For God himself is a most knowing and intellectual being he is the first mover of entity and does determinatè tendere in aliquem â—inem which speaks an intelligent agent he does propound most choice designes and blessed ends to himself and is not that a work of Reason he does contrive and dispose and order means for accomplishing of them and doth not that require understanding He makes all beings instrumental and subordinate to him he moves all inferiour wheels in a regular manner he moves all the spheres of second causes in a harmonical way such blinde entities as want intellectual eyes he himself doth lead them and conduct them and to others he gives an eye for their guidance and direction Now he that hath fram'd an intellectual eye shall not he see he that hath cloathed the soul with light as with a garment shall not he much more be cloathed himself with a fuller and purer brightnesse In that which we esteem reason amongst men there are many clouds and blemishes many dark spots and wrinkles that are scattered and conquered by this more glorious light The soul 't is fain to climb up and ascend to knowledge by several steps and gradations but his understanding is all at the same height and eminency Mans reason is fain to spend time in knitting a proposition in spinning out a Syllogisme in weaving a demonstration but he is infinitely beyond and above these first draughts and rudiments of knowledge he sees all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first opening of his eye from everlasting with one intellectual glance he pierceth into the whole depth of Entity into all the dimensions of being Mans understanding is fain to borrow a Species from the object which presents to the minde the picture and portraicture of it self and strikes the intellectual eye with a colour suitable and proportionable to it But the divine understanding never receives the least tincture from an object no species ab extra but views all things in the pure Crystal of his own essence he does not at all see himself in the glasse of the creatures as we see him but he sees creatures in the glasse of his own being how else should he see them from everlasting before they were extant before they were visible by any Species of their own God therefore doth primarily and principally look upon himself for he is nobilissimum intelligibile he cannot have a more beautiful and satisfying object to look upon then his own face 〈◊〉 〈◊〉 〈◊〉 〈◊〉
tell us Motio moventis praecedit motum mobilis was there any propension or inclination to goodness in the heart of a Cicero more then of a Catiline 't was only from the first mover from the finger of God himself that tuned the one more harmoniously then the other As take two several Lutes let them be made both alike for essentials for matter and form if now the one be strung better then the othet the thanks is not due to the Lute but to the arbitrary pleasure of him that strung it let them be both made alike and strung alike yet if the one be quickened with a more delicate and graceful touch the prevailing excellency of the musick was not to be ascribed to the nature of the Lute but to the skill and dexterity of him that did move it and prompted it into such elegant sounds The several degrees of worth in men that are above radicals and fundamentals of nature they are all the skill and workmanship the fruits and productions of common grace For Omnis actio particularis habet originem ab agente universali Now if the universal agent did only dispense an equal concourse in an equal subject all the operations and effects that flow from thence must needs be equal also if then there be any eminency in the workings of the one more then of the other i◠can have no other original then from that noble influence which a free and supreme agent is pleased to communicate in various measures so that naked Nature of it self is a most invalid and inefficacious principle that does crumble away its own strength and does wear and waste by its motions and for every act of improvement it depends only upon the kindnesse of the first being They that tell you Nature may merit Grace and Glory may as well tell you if they please that a Candle by its shining may merit to be a Star to be a Sun Nor yet is Nature alwayes constant to its own light it does not deal faithfully with its intimate and essential principles Some darlings of Nature have abundantly witnessed this whilest they have run into some unnatural practices that were the very blushes of Nature if then Nature cannot tell how to live upon earth will it ever be able to climbe up to heaven Sinesciat servire nescit imperare if it be not faithful in a little do you think that it shall be made Ruler over much no certainly moral endowments when they are at the proudest top and apex can do no more then what that great Antipelagian Prosper tells us Mortalem vitam honestare possunt aeternam conferre non possunt God has ordeined men to a choycer end then these natural faculties can either deserve or obtaine or enjoy Natures hand cannot earn it Natures hand cannot reach it Natures eye cannot see it That glorious and ultimate end which must fill and satiate the being of man is the beatifical vision of God himself Now there is no natural power nor operation proportioned to such a transcendent object as the face of God as the naked essence of a Deity Inferior creatures may do move within the compasse of their natures and yet they reach that end which was propounded and assigned to their being but such was the special and peculiar love of God which he manifested to a rational nature as that it must be advanc't above it self by a supernaturale auxilium before it can be blest with so great a perfection as to arrive to the full end of its being Yet God has toucht nature with himself and drawes it by the attractive and magnetical vertue of so commanding an object as his own essence is which makes Nature affect and desire somewhat supernatural that it may make neerer approaches unto happinesse for this end God did assume humane nature to the divine that he might make it more capable of this perfection and by a strict love-knot and union might make it partaker of the divine nature not that 't is changed into it but that it has the very subsistence of its happinesse by it Every being does naturally long for its own perfection and therefore a rational nature must needs thus breath and pant after God and the neerer it comes to him the more intensely and vehemently it does desire him for as they tell us Motus naturalis velocior est in sine the neerer a body approaches to its centre the more cheerful and vigorous is its motion The Understanding that sees most of God desires to see more of him its eye will never leave rolling till it fix it self in the very centre of the Divine essence Nature that has but some weake glimpses of him and so it has but faint and languishing velleities after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he speaks of the Heathens they seem to nod after a summum bonum What the states and conditions of those Heathens was and is in order to eternal happinesse we cannot easily nor certainly determine yet thus much may be safely granted though we say not with the Pelagians that the emprovements of nature can make men happy nor yet with the Semi-Pelagians that natural preparations and predispositions do bespeak procure Grace nor yet with the Papists and Arminians that works flowing from Grace do contribute to more Grace Glory yet this we say that upon the improvement of any present strength God out of his free goodnesse may if he please give more As God freely gave them nature which makes Pelagius sometimes call Nature Grace and as he freely and out of his Grace gave them some emprovement of Nature so he might as freely give them supernatural strength if it so please him Yet a creature cannot come to heaven by all those improvements which are built upon Natures foundation for if it should accurately and punctually observe every jot and tittle of Natures Law yet this natural obedience would not be at all correspondent or commensurate to a supernatural happinesse which makes Saint Augustine break out into such an expression as this Qui dicit hominem servari posse sine Christo dubito an ipse per Christum servari possit for this is the only way the new and living way by which God will assume humane nature to himself and make it happy Yet notwithstanding their censure is too harsh and rigid who as if they were Judges of eternal life and death damne Plato and Aristotle without any question without any delay at all and do as confidently pronounce that they are in hell as if they saw them flaming there Whereas the infinite goodnesse and wisdome of God might for ought we know finde out several wayes of saving such by the Pleonasmes of his love in Jesus Christ he might make a Socrates a branch of the true Vine and might graffe Plato and Aristotle into the fruitful Olive for it was in his power if he pleased to reveale Christ unto them and to infuse faith into them after
an extraordinary manner Though indeed the Scripture does not afford our charity any sufficient ground to believe that he did nor dorh it warrant us peremtorily to conclude the contrary Secreta Deo it does not much concerne us to know what became of them let us then forbear our censure and leave them to their competent Judge But when we mention Socrates Plato and Aristotle and the more eminent and refined ones among the Heathens you must be sure not to entertain such a thought as this that the excellency of their intellectuals and morals did move and prevail with the goodnesse of God to save them more then others of the Heathen as if these were dispositiones de congruo merentes salutem aeternam this indeed were nothing but Pelagianisme a little disguised whereas you must resolve it only into the free grace of God that did thus distinguish them here in time and might more distinguish them eternally if it pleased him to bestow a Saviour upon them Which grace of God is so free as that it might save the worst of the Heathens and let go the rest it might save an Aristophanes as well as a Socrates nay before a Socrates as well as a Publican before a Pharisee not only all Heathen but all men are of themselves in equal circumstances in order to eternal happinesse 't is God only that makes the difference according to his own determinations that were eternal and unconditional Yet I am farre from the minde of those Patrons of Universal Grace that make all men in an equal propinquity to salvation whether Jewes or Pagans or Christians which is nothing but dight and guilded Pelagianisme whilest it makes grace as extensive and Catholick a principle of as full latitude as nature is and resolves all the difference into created powers and faculties This makes the barren places of the world in as good a condition as the Garden of God as the inclosure of the Church It puts a Philosopher in as good an estate as an Apostle For if the remedium salutiferum be equally applied to all by God himself and happinesse depends only upon mens regulating and composing of their faculties how then comes a Christian to be neerer to the Kingdome of Heaven then an Indian is there no advantage by the light of the Gospel shining among men with healing under its wings Surely though the free grace of God may possibly pick and choose an Heathen sometimes yet certainly he does there more frequently pour his goodnesse into the soul where he lets it streame out more clearely and conspicuously in external manifestations 'T is an evident signe that God intends more salvation there where he affords more means of salvation if then God do choose and call an Heathen 't is not by universal but by distinguishing grace They make Grace Nature that make it as common as Nature Whereas Nature when 't was most triumphant shining in its Primitive beauty and glory yet even then it could not be happy without Grace Adam himself besides his integritas naturae had also adjutorium gratiae for as the Schoolmen explain it though he had viros idoneas ad praestanda omnia naturalia reipsa tamen nihil praestitit sine auxilio gratiae As if you expect any goodly and delicious clusters from a Vine besides its own internal forme which we 'll stile Nature there must be also auxilium gratiae the Sun must favour it and shine upon it the raine must nourish it and drop upon it or else Nature will never be pregnant and fruitful Adams Candle did not shine so clearly but that Grace was fain to snuffe it Nature though 't were compleate and entire yet 't was faine to strengthen and support it self by its twinings about Grace and for want of the powerful support and maintenency of Grace Nature fell down presently it startled from it self and apostatiz'd like a broken bowe What meane the Pelagians to tell us of a Naturalis Beatitudo when as Nature now is surrounded with so many frailties and miseries so many disorders and imperfections Yet were it as green and flourishing as ever it was when 't was first planted in Paradise yet even then 't would be too remote from happinesse for perfect happinesse excludes and banishes all futurity and possibility of misery which Nature never yet did nor could do And happinesse never flows out till the Sunne look upon it till it see the face of God himself whom Natures eye will ne're be able to behold Yet Oh! how desirous is Nature of this how inquisitive is humane Nature into the causes of things and esteems it no smal piece of its beatitude if it can finde them out Foelix qui potuit rerum cognoscere causas What a goodly sight is it then to behold the first cause of all being and its own being how faine would an intellectual eye behold him that made it Nature longs to see who 't was that first contrived it and fram'd it and fashion'd it the soul would fain see its Father of Spirits The Candle would faine shine in the presence of him that lighted it up Yet Nature cannot see the face of God and live Ante obitum nemo supremáque funera foelix The Moralists happiness is dormant in the night-time for there 's no operatio secundùm virtutem then nor can the soul while 't is clogg'd with a fraile body climbe to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of goodnesse or happiness the soul here has not a perfect enjoyment of inferiour objects much lesse of God himself it has but a shadowy sight of Angels propter connaturalitatem intellectûs nostri ad phantasmata and if natures eye cannot look upon the face of a twinkling Starre how will it behold the brightnesse of a dazling Sunne that general knowledge which it hath of God here is mixt with much error and deceit Nor can Faith look upon the divine essence 't is a lovely grace indeed yet it must die in the Mount like Moses it cannot enter into the Land of promise 't is auditui magis similis quà m visioni it hears the voice of its God it does not see his face it enflames the desire of the soul it does not quench it for men would faine see what they beleeve the object of Faith is obscure and at a distance but the face of God is all presence and brightnesse Happinesse it consists in the noblest operation of an intellectual being whereas in beleeving there is imperfectissima operatio ex parte intellectûs licèt sit perfectio ex parte objecti Nor yet is the divine essence seen in a way of demonstration for then only a Philosopher should see his face such only as had skil in Metaphysicks who yet may be in misery for all that for demonstrations are no beatifical visions The damned spirits can demonstrate a Deity and yet they are perpetually banisht from his face there can be no demonstration of him à priore for he is
ever it is unclouded from corruption it shall beam forth most oriently as soon as it is let loose from this cage of clay it sings most melodiously nothing hinders a Christian from a sight of God face to face but the interposition of a grosse earthy body it is deaths office to break down this wall of separation that the soule may be admitted into the presence of God Secondly Then at that general day of refreshment when God shall sit upon his Throne in beauty and excellency as a centre of light streaming forth to the glorious circumference of the foure and twenty Elders that sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the 4. of the Revelation Face to face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is opposed to seeing in a glasse 1. As a more immediate vision 2. A clear and perfect vision 3. As a permanent and eternal vision 4. As the learned Piscator because those things which we see in a glasse are à tergo exceptâ facie corpore proprio In the words there is a plain allusion to that place in the 12. of Numbers the 8. where God promises to manifest himself to his servant Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint render it very agreeable to our purpose and that which is heâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is translated by St. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our Apostle elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet we must not think that by vertue of this Promise Moses had so full and beatifical a vision of God as we expect hereafter in glory No it is spoken only of Gods communicating himself to him in a clearer way then he would to any of the Prophets he would speak to them in riddles to Jeremy in the riddle of an Almond-tree of a Seething pot and so to the rest of the Prophets I but he conversed familiarly with Moses as a man talks to his friend face to face And as for Moses his Petition in the 33. of Exod. the 18. I beseech thee shew me thy glory it was only a desire that God would shew himself in some corporeal resemblance so as to assure him of his presence that that would accompany him And this is Gods answer I will make all my goodnesse passe before thee Besides there is a plain denial God tells him he cannot see his face Moses saw no more of God then we do here the back-parts of his glory he saw them in a corporeal resemblance and we in an intellectual vision You see the allusion this place hath to that in Numbers Now as for the meaning of the words but then face to face 1. It is not meant of seeing Christ in his humane nature face to face as Job speaks With these very eyes I shall see my Redeemer for thus the wicked also shall see him with terrour and amazement when the mountains shall be esteemed an easler burthen if they could but cover them from the face of an angry Saviour that will frown them into hell 2. As for the errour of the Anthropomorphites it is so grosse as it neither deserves to be repeated nor needs to be confuted 3. I take it to be meant of an Intellectual beholding the very essence of God according to that 1 John 3. 2. When he shall appear we shall be like unto him and see him as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet it can by no means be a comprehensive vision for that 's a meer repugnancy that a finite ereature should grasp an infinite essence Or by the face of God may be meant his glory and perfections for the face is the throne of beauty In the following words St. Paul gives a plainer expression of that which before he had spoke more darkly Now I see through a glâ—sse darkly now I know in part but then face to face but then I shall know even as also I am known As when two see one another face to face the one knows the other by sight as he is known by him Now I know in part St. Paul on set purpose changes the person that he may acknowledge his own impersection He had included himself before Now WE see through a glasse darkly I but he will do it more apparently now I know in part and when so great an Apostle inculcates his own defects me thinks none should boast of their self-sufficiency 2. Now I KNOW in part Here is a reason of our imperfection here If the light that 's in thee be darknesse how great is that darknesse Knowledge is a leading principle and all graces follow it in a just measure and proportion if we knew God more we should obey him more if we knew more of his goodnesse we should love him more if we knew more of his Majesty we should fear him more if more of his faithfulnesse we should trust him more nay if we knew him perfectly all these would be perfect when knowledge is compleat obedience will be exact 3. Now I know IN PART according to the Syriack parum de multo 1. Little of that I should know 2. Little of that I might know 3. Little of that others know 4. Little of that I desire to know 5. Little of that I shall know hereafter in glory 4. Now I KNOW in part 1. Religion is no fansie opinion or conjectural thing no we have a certain knowledge of God and his wayes here we see through a glasse though it be but darkly there is truth in a riddle though it be obscure 2. A Christian begins his acquaintance with God here he that knows him not in part here shall never see him face to face in glory We have here the first glimpses of heaven a prospect of Canaan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of happinesse the initials of Glory But then I shall know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is bringing me better acquainted with a thing that I knew before a more exact viewing of an object that I saw before afarre off That little portion of knowledge which we had here shall be much improved our eye shall be raised to see the same things more strongly and clearly Our knowledge here was but scintilla futurae lucis When the soul shall say as the Queen of Sheba did to Solomon in 1 Kings 10. It was a true report that I heard in mine own land of thine acts and of thy wisdome howbeit I scarce believed the words until I came and mine eyes had seen it and behold the half was not tole me Happy are thy men O happy are these thy servants that stand continually before thee Even as also I am known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words if they be put to it will endure a double Hebraisme I shall know as I am known 1. I shall know as I am approved