continuat p. 315 316. All men are agreed that the real end of Religion is the happiness and perfection of mankind and this end is obtained by living up to the dictates of Reason and according to the laws of nature This promptitude and facility of acting conformably to the dictates of Reason the Philosophers stiled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good order of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The musick of the Soul And herein they stated the Souls sanity beauty harmony c. Hence Pythagoras and from him Plato defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue to be the harmony of the Soul Plat. in Phaed. Secondly Vertue is used by Philosophers to denote any act which because of its conformity to Reason is Morally good Whatever actions were found agreeable and conformable to Reason they stiled them vertues and on the contrary any act that was morally evil they called it vice stating withal the obliquity of vice in a difformity to Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vice is a Practice against right Reason Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat besides or beyond reason Arist. Eth. lib. 1. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice is a transgression against right Reason Stob. Serm. 1. The denomination of vertue being once used to signify the conformity of our mind unto the law of Reason it is thence applyed to express the agreeableness of our actions unto the same law And these are the alone acceptations of vertuâ— which can claim any room in the present debate all other signification put upon it being forreign to the matter we have in hand By consulting then the original Authors of this term we have found it appropriat and fixed to express the conformity of our minds and Actions its Habit 's and Operations to the Law of Reason and this must carefully be attended to in the whole of our future proceed § 3 With reference to these habit 's it is further needful to be observed that though they be not affirmed to be essential to our Natures nor to proceed by way of emanation from them nor to be congenite and connate with us it is yet contended that there are those igniculi and semina sparks and seeds naturally in all men which may be maturated and improved by frequent repetition of Acts into habit 's of Vertue It is true all the Philosophers were not of this mind some of the wisest of them acknowledging a Divine interposure in the communication of Vertues to men Hence Plato in his Meno discourseth at large that Vertue comes by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine infusion And that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither from nature nor teachable See Maximus Tyrius dissertat 22. and the Dialogue between Alcibiades and Socrates in Plato But the generality of them were otherwise perswaded all the Stoicks affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Vertue was teachable This was what they meant by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-power and absolute free-will to Good their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Nature or Seeds of Vertue in Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertues are acquired by a rational government of ones self and by good Education whereas Vices spring and proceed from the contrary Sallust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beata vita causa firmamentum est sibi fidere the alone foundation and source of Happiness is for a man to trust to himself Sen. Ep. 31. Omnibus natura fundamentum dedit semenque virtutum omnes ad omnia ista nati sumus cum irritator accessit tunc illa animi bona velut sopita excitantur Seneca Nature hath bestowed on every one the Seeds and means of Vertue We are all born disposed to these things and whensoever excited thereunto by a praeceptor those dormant endowments display themselves The passage of Apuleius lib. de philosoph is pat to this purpose viz. That man by Nature is neither good nor bad but alike indifferent and equally disposed to either haveing semina quaedam utrarumque rerum cum nascendi origine copulata quae educationis disciplina debeant emicare congenite with him some Seeds of each which education maturates excites Hence though they used to acknowledg themselvs indebted to Jupiter for life and estate yet as to the honour of being vertuous they would neither allow him nor any other to have a share with them in it It was upon this account that Seneca thought it not enough that his Vertuoso should vie perfection and happiness with God himself Deus non vincit sapientem felicitate etiamsi vincit aetate non est virtus major quae longior God doth not excel a wise man in happiness but only in duration nor is Vertue the greater for being of a long standing Ep. 73. But he add's elsewhere est aliquid quo sapiens antecedat Deum ille enim naturae beneficio non suo sapiens est there is something wherein a wise man challengeth the precedence of God for as much as God is good only through the advantage of his Nature but the wise man is so through his own study and endeavour Epist 3. Of the same complexion are all the notions of Aristotle with respect to the attainment and acquisition of Vertue as may be seen at large lib. 2. Eth. cap. 1 2. Yea some flew higher contending Vertue not only in the principles and Seeds of it to be an appurtenance of our Nature but to be formally inlay'd into us Hence that of Cleanthes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a wise man is such by Nature and not by institution To which accords that of Cicero justos quidem naturâ— nos esse factos c. That we are naturally good and upright In a word the Original Authors of this Term neither knew nor acknowledged any other Vertue save that whose alone measure was Reason and power of operation natural strength He that desires to see more of this may consult Plutarchs Dissertation entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Vertue is teachable And Stobeus Serm. 101. Now how suitable soever this Idea of Vertue already assigned be to Humane Nature considered as innocent yet falling upon it as corrupâ— it hath proved of no better use than to keep men off from Christ and the Covenant of Grace and to lead them to live upon In potestate habeo justum esse justum non esse The common saying of the Pelagians Dubitari non potest inesse quidâ—m omni animae naturaliter virtutum semina Cass. and trust to a Covenant of Works From these and no other principles sprung Pelagianism and the dogmata of the one are nothing but a transcript of the sentiments of the other Instances ly at hand if it were needful to produce them The Pelagians recta Ratio is all one with the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Ipsâ enim naturâ inserta sunt velut semina quae aâ—ditu voluntate exculta fructificant testimonium
state of integrity to reward them provided that they persevered in their dependance on him by obedience to the Law of their Creation This doth abundantly testifie that He was under no antecedent obligation to it For the very Nature of a Covenant and Covenanting supposeth the thing Covenanted about to be free and in his power to do or forbear that makes the Covenant Where there is an Eternal and natural necessity a Covenant is not only superfluous but absurd What-ever accrueth to us either from intrinsick Equity or Essential Goodness we neither need nor do derive it from Graunt and Agreement Now that there was such a Covenant no man that hath read either his Bible and believes it or a System of Divinity though but a Dutch one can deny However see Heb. 8. from the sixt verse to the end and Heb. 12.24 All essentials to the constitution of a Covenant occur in that transaction as might be with ease evinced if we did but suspect that it came into question Now all this as it declares the wonderful condescension of God that He should humble himself to set bounds to his own Dominion and come to terms of agreement with a puff of precarious breath and a little enliven'd dust So it enhanceth the guilt of the first transgression being as well against Love as Soveraignty an act not only of Rebellion but Ingratitude § 7. Seventhly God having ratified the Law of Creation into a Covenant by annexing a Reward to the observance and keeping of it He took special care therein for the preserving and securing his own Glory what-ever should be the Event on Mans Part. Though he trusteth us with the mannage of our own happiness yet he would not trust us with the mannage of his Glory In case we should make an invasion on his Honour by transgressing the Law of our Creation and violating the terms prescribed us He did not leave himself to the necessity of retrieving it but provided for it in his first transaction with mankind Though the felicity of the Creature depend necessarily on its obedience yet the Glory of God doth not God having then in the Covenant of Works provided for the exaltation of the Glory of his Faithfulness and Goodness in the rewarding of man had he persevered in obedience to the Law appointed him He likewise in the same Covenant by constituting a penalty proportionable in his Justice to the demerit of sin took care for the securing of his Glory in the exaltation of his Holiness Righteousness Rectorship c. in the punishment of man supposing him to transgress the terms prescribed him However things should fall out no prejudice was to ensue thereon to God's Glory Had he therefore left us to stand or fall accordingly as we should demean our selves in reference to the tenor of that Transaction Though misery would have fallen out to be our Lot yet no dâ—triment would have arisen thereby to the honour of Gods Perfections of Government On the one hand then as man supposing his perseverance in integrity had groâ—nd afforded him of expecting good things from God on the account of his Fidelity and Righteousness his promise making life a debt though even in that case God did not become properly a debtor to us but what he was of that kind was to his own Veracity Which made one say Reddit debita nihil debens donat debita nihil pendens So on the other hand being once fallen the whole of our recovery can have had its rise in nothing but in the free and meer mercy of God For had he left us in our forlorn state He had lost no more honour by us than he doth by the Angels who kept not their first Habitation § 8. Man falling and thereupon forfeiting all that title to life which he had settled on him by the Covenant we have been discoursing of abode nevertheless still under the obligation of the Law of Creation For that resulting from the Nature of God and the Nature of man and the relation that man stood in to God as hiâ— Creator c. so long as those continue the Sanction of that Law must continue What-ever obligation ariseth upon us from our Nature must be as perpetual as our Nature is Now though the Lapse hath deprived us of the Rectitude of our Natures yet it hath taken nothing from us that is essential to our constitution as men Though we be transformed into Beasts and Demons in a Moral sense yet not in a Physical Though we have lost our Souls legally in that they are obnoxious to under the wrath of God yet we are not brought forth deprived of them nor of any thing essentially belonging to them Such a loss would render us unfit for Moral Government nor should we be so any longer men or that species of the Creation which supposing that we are at all we necessarily must be What we have said in proof of a Natural Law § 3. is all applicable to that we have now in hand so that all farther confirmation of it might have been here superseded But having met with a late Book of one Mr. George Bull stiled Harmonia Apostolica and therein with some principles altogether inconsistent with the proposition we have now asserted it will not be amiss to prosecute it a little farther Now the doctrines in the foresaid Author subversive of what we have been affirming are mainly two First That there is no Law of God now requiring perfect obedience or that any man is bound to live free from sin and his reason is quod justitiae Divinae repugnet ut quisquam ad plane impossibilia sub periculo presertim aeternae mortis teneatur Because it is repugnant to the Righteousness of God that any man should be obliged to that which is impossible And that a spotless sinless life is so to every one in the circumstances we now stand Dissertat posteâ— cap. 7. p. 105 106. 2. That there is no Law now in being threatning future death but the Law of Faith That the promises and threatnings of the Law of Moses were only Temporal and Earthly p. 210. If either of these be true that which I have affirmed must needs be false A refutation of these is so far then from being superfluous that it is a necessary service to the design which I have in hand First then If there be no Law now in Being threatning future death but the Law of Faith then of all men in the world the condition of the Heathen is the most eligible And the enjoyment of the Gospel is so far from being a priviledg that it is a snare For seeing where no Law is there is no transgression Rom. 4.15 Then for as much as the Gentiles are not under the obligation of the Law of Faith it naturally follows that what-ever courses they pursue or what-ever sins they are found in the practice of yet eternal Death they are not obnoxious to Instead therefore of pittying and
bewailing the condition of the Gentiles for their want of the Gospel we ought rather to lament their case that have it being brought only thereby under a hazard of Damnation which antecedently they were free from Secondly If there be no Law threatning Eternal Death but the Law of Faith then is there no such thing as forgiveness and remission of sin in the world The Reason is plain because all pardon supposeth guilt nor can any properly be discharged from that to which he is not obnoxious Now the Gospel denounceth damnation only against final Impenitency and Unbelief As on the one hand therefore these are neither pardoned nor pardonable so on the other hand if there be no Law threatning eternal death besides the Gospel then is there no other sin that we either need or are capable of having forgiven And by consequence there is no such thing as remission of sin in the World Thirdly If there be no Law threatning eternal Death but the Law of Faith then Christ never dyed to free any from wrath to come For it is non-sence to say that he hath freed us from the Curse of the Gospel yea it is a Repugnancy unless you will introduce another Gospel to relieve against the terms of this nor will that serve the turn unless you likewise find another Mediator to out-merit this If Christ then have at all delivered us from wrath to come it must be that of the Law and if so there must be a Law besides the Gospel that denounceth future wrath vid. Gal. 3.13 Fourthly To say that there is no Law now in Being requiring perfect Obedience and that no man is bound to live wholly free from Sin is in plain English to affirm a contradiction For There being nothing that is sin but what is forbid or what we are under obligation against all sin being a transgression of some Law 1 Joh. 3 4. To say that no man is bound to live free from sin is to tell us that he is not obliged to that that he is obliged to See Mr. Truman his endeavour to rectifie some prevailing opinions c. pag. 4. 14. I know well enough that some of these Consequences are things which the foresaid Author doth plainly detest but they are naturally the issue and birth of his Assertions For I would not fasten an odious inference upon any mans discourse if the cohaesion were not necessary and clear I reckon it an Unmanly as well as an Unchristian thing to wring conclusions out of others premises Nor would I drive the doctrine of any farther than it is apt to go and with the greatest Gentleness may be led § 9. That we are still under the Sanction of the Law of Creation hath been already demonstrated That which come's next to be declared is How that every Law of nature is of an Unchangeable obligation A late Author tell 's us that there are Rules of Moral Good and Evil which are alterable according to the accidents changes and conditions of humane life Eccles. polit p. 83. And accordingly a power is pleaded to belong to the Magistrate over the consciences of men in the essential duties of Morality Eccles. polit 68. And it is affirmed that He hath power to make that a particular of the Divine Law that God hath not made so ibid. p. 80. And from the power of the Magistrate over the consciences of men in Moral vertues which our Author tell 's 〈◊〉 are the most weighty essential parts of Religion the like power is challenged as appertaining to him over our consciences in reference to Divine Worship Eccles. polit p. 67 77 78 def continuat p. 356 357 358 371. c. I shall not at present meddle with his Consequence nor indeed can I without a digression Though I think it easy upon the Grounds that he states the Alterableness of Natural Laws to evidence the impertinency and incoherence of it For if either the matters of worship be already stated by God or if God should have precluded the magistrate by a declaration of his will as to medling in this matter and bequeathed that trust into other hands his Consequence falls to the ground But it is the Antecedent that I am to deal with and it is some comfort to me that there are men of equal learning with the foresaid Author who have been of a perswasion widely different from his Grotius a person of some account in his day and who will continue so while Learning is had in reputation judged otherwise in this matter Est autem jus naturale adeo immutabile ut ne a Deo quidem mutari queat De jure Belli Pacis lib. 1. cap. 1. § 10 Natural Right or Law is so unchangeable that it cannot be altered by God himself And that it may appear that he mean's those Rules of Good and Evil which have reference to contracts and positive Laws and in some sence depend upon them He adds a little after fit tamen interdum ut in his actibus de quibus jâ—s Naturae aliquid câ—nstituit imagâ— quaedam mutationis fallat incautos cum reverà non jus naturae mutetur quod immutabile est sed res de qua jâ—s naturae constituit quaeque mutationem recipit It comes to pass sometimes that a kind of resemblance and shadow of change in those acts which the Law of nature hath determined and unalterably fixed imposeth upon unwary men While indeed the Law it self is not at all altered as being immutable but the things which the Law regulates and about which it determines undergo an alteration ibid. It was of this Law that Philo gives us this character Lex corrumpi nescia quippe ab immortali naturâ— insculpta in immortali intellectu A Law neither subject to decay nor abrogation being engraven by the Immortal God into an immortal soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in men or not distracted there remains an immoveable unalterable Law which we call the Law of Nature Andron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing determined by Nature can be any wayes altered Arist. lib. 2. Eth. Hence he stiles the Laws of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immoveable and immutable For the further demonstration of this we desire it may be observed that Law is nothing else but the will of the Rector constituting our duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl made known to us by sufficient promulgation Now in order to the obtaining a signification of the Rector's will enacting what he exacts of us 1 a Rational faculty and a free use of it is necessary that being the only instrument by which we discern what the will of the Soveraign is Hence meer ideots children and men totally deprived of the use and benefit of Reason are under the actual Sanction of no law Not that there is any cessation abrogation or alteration of Law thereon but because through the incapacity of the subject it was never the Rector's will in those circumstances to oblige
interpreters Vertuous viz. Ruth 3.11 Prov. 12.4 Prov. 31.10 and once Vertuously namely Prov. 21.29 but indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no such signification as that we now use to express by Vertue it properly signifies Courageous strenuous industrious diligent strength valour activity of body and mind c. And accordingly the Septuagint in none of the preceding places nor elsewhere translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 12.4 The 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. Tremâ—l Mercer Piscator strenua Pagnin fortis industrious diligent sirenuous Prov. 31.10 who can find a Vertuous Woman The 70. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munster Pagnin fortem Jun. Tremel Piscator Mercer Castalio strenuam Prov. 31.29 Many Daughters have done Vertuously The 70. turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have gotten Wealth So Munster Pagnin paraverunt sibi opes Jun. Trem. Mercer Piscator gesserunt se strenue have done or approved themselves industriously Ruth 3.11 The 70. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman of courage activity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue is very rarely met with in the N. T. I do not say that it occurs not at all there in so affirming Valla mistook nor do I say that it occurs but thrice for in so alledging Laurentius was overseen But I think I may affirm that it is to be found but four times in the whole New Testament viz. Phil. 4.8 1 Pet. 2.9 2 Pet. 1.3 and 2 Pet. 1.5 In any of which places I much question whether it ought to be interpreted in the sence vulgarly received 1 Pet. 2.9 we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praises and Dr. Hammond paraphraseth the place thus That you may set forth and illustrate Christs powerful and gracious Workings who hath wrought so glorious and blessed a Change in you 2 Pet. 1.5 it plainly signifies a peculiar disposition of mind distinct from Faith Patience Temperance c. and so cannot bear the sence commonly there put upon it D. Hammond rendreth it by Courage Fortitude Man-hood and that agreeably enough to the derivation commonly given of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mars Bellum War In a word the foresaid Annotator acknowledgeth that it no where in the N. T. signifieth probity of mind or what we now understand by vertue unless it be Phil. 4.8 where I think the context if narrowly viewed will lead us to render it rather as the Syriack hath done by any work Glorious or Honourable c. However it must be Acknowledged though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertue may possibly be used in the Scripture in the sence vulgarly put upon it that originally we are indebted to the School's of the Philosophers for it and ought therefore to address our selves to them for the sence and meaning of it If in this matter then we consult the Philosophers we shall find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertue used in a twofold signification First to signifie a habit or facility of working or acting conformably to the Law of Right Reason The alone moral measure of humane actions known or acknowledged by the Philosophers was Reason Hence Aristotle having stated the form and essence of Vertue in a mediocrity he explain's Mediocrity to be that which Right Reason teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. lib. 6. cap. 1. and lib. 2. cap. 6. he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediocrity to be that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumscribed by Reason They knew no other measure of moral Good and Evil but Reason and this they stiled the common Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common law is right Reason Laert. in Zenon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law is Right Reason commanding such things as ought to be done and forbidding such things as ought not to be done was the definition that the Stoicks gave of Law To which agrees the description given by Tully that it is recta à numine Deorum tracta ratio imperans honesta prohibens contraria Right Reason derived to us from God enjoyning things honest and forbidding things dishonest Philipp 12. lib. 1. de Legib. lib. 1. de nat Deor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To obey Reason and to obey God is all one saith Hierocles on the Pythagorean golden Verses ver 29. This they called the Royal Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason is the Royal law Plato in his Minos This they likewise stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of being Plato ibid. Where I suppose by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of being He means the Law of Nature the Law common to all men For so Aristotle defines that which he calls common Law in contradistinction from the Law which he calls private 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Law is that which is according to Nature Retor lib. 1. cap. 14. Nor is there any thing more common than to express their obedience to the Law of Reason by their following the conduct of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live agreeable to Nature Epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we observe Nature as our rule ordering our conversation according to right Reason and agreeably to our Nature we shall perform what in all things becomes us Hierocles on the golden Verses of the Pythagoreans ver 13. To which accords that of Seneca propositum nostrum est secundum naturam vivere our purpose and designe is to live according to Nature Epist 5. and beata est ergo vita conveniens naturae suae A happy life is such as is agreeable to Nature Senec. de vitâ beata cap. 3. idem est beate vivere secundum naturam it is all one to live happily and to live according to Nature idem ibid. cap. 8. haec duri immota Catonis Secta fuit servare modum finemque tenere Naturamque sequi saith Lucan In all which places and many more which might be produced nothing is meant by nature but the law of reason for as Juvenal saith Nunquam aliud Natura aliud sapientia dicit Nature doth not teach one thing and Right Reason another Sat. 14. Now any habit promptitude or facility of acting conformably to this law of right Reason they called it Vertue Thus the Pythagoreans defined Vertue to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a habit of which ought to be done or of what Reason conducts and leads us to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertue is nothing else but a habit of decency Theag. lib. de Virtut Aristotle describes it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A readiness of acting according to right Reason Eth. lib. 6. cap. 13. And more fully that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. An elective habit consisting in mediocrity in things relating to us defined by reason c. Eth. lib. 2. cap. 6. This is acknowledged by our late Author Eccl. polit p. 68. The practice of vertue saith he consists in living sutably to the dictates of Reason and nature And def
the same Mint that the former term did and we are beholding to the schools of the Philosophers for it Aristotles books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave the principal rise to this word Quintilian denies that there is any Latine word by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be expressed lib. 6. cap. 3. But Tully renders them by mores manners Lib de fato and Orat. de lege Agrariâ ad Quirites The Schoolmen brought this exotick phrase as they did many other first into Divinity And it must be acknowledged of most of them that they seem to have traded more in the writings of the philosophers than in the sacred Scriptures and to have taken their measures of the notions and apprehensions of things rather from Aristotle than the Bible You may see this laid open at length both as to matter of fact and the mischievous consequences which have ensued thereupon by that great and incomparable man Dr. Owen De natur ort c. verae Theolog. lib. 1. digress lib. 6. a pag. 509. ad p. 521. However it being now universally taken up and having harboured it self both in the minds and discourses of men it would be in vain for us to contend against it we shall sufficiently approve our selves if we can manifest the just acceptation of it Moral as it relates to vertue is capable at most but of a threefold signification First to denote the conformity of our minds and actions to the whole law of God regulating our practical obedience But this description whether we take our measure from vertue to which it is an adjunct and of which it is predicated or from law which first claiming the Denomination of Moral doth afterwards impart it to certain habits of the mind and its operations is much too large If we determine of the meaning of it by vertue Then for as much as in all true affirmative propositions there must be an identity betwixt the subject and the predicate Moral must relate onely to an observation of these things and a practice of those duties which vertue refer's to namely an observance of what Reason without any superadded declaration can conduct us in and natural endowments and self acquirements inable us to the performance of Nor could the first Authors of this Term mean any more by it being at once strangers to all external Revelation Subjective grace Or if we should choose to decide the import of Moral as it refers to Vertue by taking our measure of its signification from Law as that to which the stile of Moral primarily belongs and by analogy only to habits and operations we shall still find that the foresaid signification of Moral is too wide for according to this method of proceed Moral as referred to vertue can be of no larger extent than Moral as referred to law is Seeing then it were against ordinary sense and the custome of mankind to stile every law of practical obedience moral it is no less irrational to stile the conformity of our minds and actions to those laws by the name of Moral Vertues A Second signification put upon Moral as it hath reference to Vertue is to intimate thereby the observation of the precepts of the Second table of the decalogue and this is the common acceptation of it among practical Divines whereof I judg this to be the reason either because the Philosophers in their writings vulgarly called Ethicks and Morals do principally treat of the duties which men owe to themselves and one another which are likewise the subject of the Second Table or because they discourse of those only with any consistency to reason and commeâ—â—dableness while in the mean time in what soever we owe immediately to God the imaginations are vain and their sentiment dark and ludicrous But this acceptatioâ— of Moral Vertues I take to be as much toâ— narrow as the former was wide nor dâ— any that handle these matters accurately so straiten and restrain them For whether we state the meaning of Moral by its Habitude to Vertue or to that Law which is so denominated We must admit it a greater latitude of signification than meerly to imply Second-Table duties If we judg of its import by its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Vertue we must then allow it the same largeness of sence whâ—ch we allow that namely to declare whatsoever is required of us by the Law of Nature in the Light of Reason and I suppose it will be readily acknowledged that there are some duties which we owe immediately to God and which respect him alone as their object that can be demonstrated by principles drawn from Nature and the foundations and grounds of them discovered in the Light of Reason and by consequence Moral Vertues ought not to be confined to the observation of the precepts of the Second Table Or if we determine the sense of Moral by its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Relation to that law which is so called and with respect to conformity to which the Habit 's and Operations of our minds are afterwards denominated Moral it will with the same evidence follow that the Duties of Morality consist not alone in obeying the commandments of the Second Table forasmuch as the Precepts of the First constitute a part of the Moral Law as well as these of the Second do There is a Third sence which Moral as it belongs to vertue is capable of namely to declare those habits and operations of the mind required by the law of creation And this sence of Moral will prove either stricter or larger according as we take the measure of the term from vertue or from law If we define the meaning of it by its habitude to vertue it will then signify only those duties that we are under the obligation of by the law of creation which we are able to discover by the light of Reason But if we determine the sence of it by that law which is commonly called moral it will then express all those duties either to God or Man which we are obliged to by the rule of creation whether there reside in man in his lapsed state an ability of discerning them by Reason yea or not Now this being the most comprehensive notion of moral vertues or duties of morality that any one who have treated those things with exactness have pitched on and being the largest sence which in any propriety of Speech the Term can be used in I shall be willing to admit this as the true notion and idea of it Morality then consistâ— in an observance of the precepts of the law of our creation that by the alone strength and improvement of our natural abilities whether the particular duties we are under the sanction of by the foresaid law be discoverable by and in the light of Reason yea or not § 5. Besides these moral vertues whereof we have been discoursing and whose nature we have fixed and stated There is frequent
nothing unjust Leviath p. 72. Nihil absolutè bonum est aut malum neque est regula ulla communis boni aut mali à naturâ objectorum petenda verum à personâ ubi Respublica non est vel in republicâ a Magistratu There is nothing good or evil in it self nor any common law constituting what is naturally just and unjust but all thingâ— are to be measured by what every man judgeth fit where there is no civil Government and by the laws of Society where there 〈◊〉 one Leviath cap. 6. p. 64. Ante impenâ— justum injustum non extitere ut quorâ—â— Natura ad mandatum est relativa actâ—oqâ— omnis suâ naturâ est adiaphora Before me entred into a state of civil Government theâ—â— was not any thing just or unjust forasmuâ—â— as just unjust are the relatives of humaâ— Laws every action being in it self indiffâ—â—rent de cive cap. 12. Thence he define's sin to be quod quis fecerit omiserâ—â— dixerit vel voluerit contra rationem civitâ—tis i. e. contra leges civiles what-ever 〈◊〉 man saith or doth against the laws of thâ— Society of which he is a member lib. â— homine cap. 14. Sect. 17. Rationis dictâ— mina ex usu hominum leges vocantur impropriè vero cum solum Theoremata conclusiones sunt de eo quod ad propriam conservationem tutelam aliquid confert c. The dictates of Reason concerning vice and vertue men use to call by the name of Law 's but improperly For they are but conclusions or deductions concerning what conduceth tâ— the conservation and defence of themselves Whereas law properly is the word of some man who by right hath command over others Leviath cap. 15. Now this hypothesis as false absurd and thwart to all the first principles of Reason as it is being become the darling of too many in those unhappy â—imes and those contrary-minded laughed at as easy and credulous persons We â—hall first unfold and state the principles upon which our conclusion bears which will be so many demonstrations of it a priori and then we will subjoyn some further colâ—ateral proofs of it as so many evidences a posteriori by which we hope not only to vindicate our selves from the imputation of easiness of belief and credulity that we are charged with but withal to declare that we are of another humour than those men we have to do with who embrace any notion how precarious soever if it do but serve a design The Principles then upon which as so many Pillars we build our assertion of a natural Law may be reduced to four The first is this There are some things in themselves dissonant and incongruous to the Divine Nature and that dependence we have on God The perfections of God are not arbitrary adjuncts to be put off and on at pleasure what-ever he is in himself He is by the necessity of his Nature and by consequence he cannot approve or disapprove otherwise than as may be consonanâ— and agreeable to the Attributes of Wisdome and Sanctity which are fundamental Laws of his Being The Holiness oâ— God is that essential perfection of his Being whereby he cannot but act suitably to the Dignity of his own Rational Nature To imagine one thing as congrâ—ous to him as an other is at once to Blasâ—pheme him and to establish contradictions the Philosopher well stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal Law inclining on every hand to what is just and equal Arist. dâ— mundo cap. 16. There are many thingâ— the goodness and badness of which depend not so much on Gods Will as his Nature There is that congruity in some things to the Being of God and that incongruity in others that he cannot allow the one and disallow the other without ceasing to be what he is That some things are loathsome to him is not from the determinations of his Will but from the Sanctity of his Essence Thou art of purer Eyes than to behold iniquity and canst not look on evil saith the Prophet Heb. 1.13 Indeed nothing properly good is so 〈◊〉 positive Sanction and Precept but 〈◊〉 the result of Gods own being and the â—â—bitude we stand in to him from which 〈◊〉 can no more swerve than destroy himâ—â—lf or render rational Creatures unreaâ—â—nable And if at any time we acknowâ—â—dg the Divine Will the measure of â—hat is Good and Evil we do not unâ—erstand it with respect to its Soveraignâ—â— and Arbitrariness but with respect to 〈◊〉 Sanctity and Holiness what ever he â—ills is Good not because his Will is â—rbitrary and Unlimited but because 〈◊〉 can will nothing unbecoming his Puriâ—y The Manichees themselves underâ—â—ood Sin to be so thwart to the Nature â—f a God that is Good that they fram'd 〈◊〉 supreme Evil to salve the introâ—uction of it And to suppose all things â—o be alike equal to the Divine Being is â—o blaspheme and prevaricate in a degree â—eyond what they did The second is this God creating Man a rational Creature endowed him with Faculties and Powers capable of knowing what was congruous to the Nature of God and his dependance on him and what was not We do not say that we are brought forth with actual congenite notions of Good and Evil with labels of Vertues and Vices appendâ— to our minds This were to establish 〈◊〉 Platonick preexistence and that all knoâ—â—ledge is by Reminiscency But our mâ—â—â—ning is that we are furnished with 〈◊〉 Faculties which if we exert and exercâ— in comparing such acts and their objecâ— it is impossible but that we should perceiâ—â— some Acts to be congruous and others 〈◊〉 be incongruous Namely that it is 〈◊〉 that we should love God and uneqâ—â—â— that we should hate him Now that 〈◊〉 minds can compare Acts and their oâ—â—jects together and discern whether thâ—â— are equal or unequal is evident from 〈◊〉 daily operations of our faculties 〈◊〉 doth this depend totally upon the 〈◊〉 but upon the essential rectitude of theâ— which no man can call into questioâ— without razing the foundations of Mâ—â—thematicks as well as of Ethicks and maâ— as well say that the Determinations whicâ— men make upon the plainest Demonstrâ—â—tions of Geometry depend not upon thâ— certainty of the rational faculty as 〈◊〉 say that their determinations about Goâ—â— and Evil do not do so For the one 〈◊〉 as connate to the judgment of Reason aâ— the other do There is that proportion â—etwixt some acts and their objects and â—hat disproportion betwixt others That â—hen ever we are led to particular conâ—â—derations of them and to pronounce 〈◊〉 sentiments concerning them we canâ—ot without a manifest repugnance to our â—atural Powers judg otherwise of them 〈◊〉 have other conceptions about them â—ut that the one sort of Acts whether 〈◊〉 Mind or Tongue or Hand are unâ—qual and the other equal These are â—hat the Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—mmon Notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anticipations
〈◊〉 previous Images of the moral Beauty â—nd congruity or deformity and inconâ—â—uity of things in the Soul The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rudimental Princiâ—les of the Rational Nature There are 〈◊〉 well indubitable maximes of Reason â—elating to Moral Practice as there are â—elating to Science and these not only stand â—pproved by the universal assent of manâ—ind but they demonstrate themselves 〈◊〉 their agreeableness to the Rational Faculty It is not more certain that one â—nd the same thing cannot at once be and â—ot be That if equals be substracted from equals what remains will be equal c. Than that of whomsoever we hold our Beings Him we ought to love and 〈◊〉 That God being Veracious is to be belâ—â—â—ved That we are to do by others as 〈◊〉 would be done by our selves c. And 〈◊〉 deny these is in effect to deny Man to 〈◊〉 Rational for as much as the faculty 〈◊〉 call Reason exists in us necessarily 〈◊〉 these Opinions Now these Deterâ—â—â—nations being the natural Issues of 〈◊〉 Souls in their rational exercise in coâ—â—paring Acts with their objects come to 〈◊〉 called ingraft-Notions and universal Câ—â—â—racters wrought into the essential Coâ—â—position of our Nature And besidâ— what we have already said to demonstraâ—â— that some things being compared 〈◊〉 the Holy Nature of God and the relâ—â—tion that we stand in to him are intriâ—â—secally Good and other things intrinsâ—â—cally Evil It is inconsistent with the peâ—â—fections of the Divine Being particâ—â—larly with his Sanctity Veracity anâ— Goodness to prepossess us with such conâ—ceptions of things as are not to bâ— found in the Nature of the things themâ—selves In a word the Effluvia of the ranâ—kest and worst-scented Body do not strikâ— more harshly upon the olfactory-Orgaâ— nor carry a greater incongruity to thâ— Nerves of that Sensatory than what we call moral Evil doth to the intellectual â—aculty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are some things â—hich all men think or wherein all Men agree and that is common Right or Inâ—ustice by Nature although Men be not â—ombined into Societies nor under any Covenants one to an other Arist. Rhet. â—ib 1. c. 14. Paul tells us that there are some â—hings which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ust and honest in all Mens esteem Rom. 12.17 The Third is this There being some â—hings so differenced in themselves with â—espect to the nature of God and our dependance on Him as hath been said and man being created capable of knowing what is so It is impossible that God should allow us to pursue what is contrary to his nature and the Relation we stand in to him or to neglect what is agreeable to it and the dependance we have on him God having made man with faculties necessarily judging so and so He is in truth the Author of those judgments by having created the faculties which necessarily make them Now what-ever judgment God makes a man with must needs be a Law from Goâ— given to man nor can he ever depart froâ— it without gainsaying and so offendiâ—â— Him that was the Author of it Whatevâ—â— judgment God makes a man with concerâ—â—ing either himself or other things it 〈◊〉 Gods judgment and whatsoever is his judgâ—ment is a law to man nor can he negleâ—â— or oppose it without sin being in his exiâ—stence made with a necessary subjection tâ— God Such and such dictates being the nâ—â—tural operations of our minds the Being 〈◊〉 essential Constitution of which in right reâ—â—soning we owe to God we cannot but esteeâ— them the voice of God within us and conseâ—quently his law to us saith Sr. Ch. Wolseley oâ— Scripture belief p. 32 33. And accorâ—dingly these dictates of right Reason witâ— the Superadded act of conscience are stileâ— by the Apostle the Law written in the heart◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For when the Gentiles whicâ— have not the Law viz. in writing as the Iews had do by Nature natural light or the dictates of right Reason the things contained in the Law those things which the Moral Law of Moses enjoyned these having not a Law a written Law or a Law â—ade known to them by Revelation are a â—aw to themselves have the Law of naâ—â—re congenite with them Which shew the â—ork of the Law that which the Law inâ—â—â—ucts about and obligeth to Written in â—â—eir Hearts Rom. 2.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ational Beings do in the light and through â—he conduct of Reason chuse and pursue â—â—ose very things which the law of God the Divine Law enjoyns saith Hierocles 〈◊〉 vers 29. Pythag. Sponte sua sine lege â—â—dem rectumque colebant as the Poet â—â—ith Hierocles in vers 63. 64 Pyâ—hag assigns this as the cause why men â—o not escape the entanglements of lust â—nd passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they attend not â—o those common notions of Good and Evil which the Creator hath ingrafted in rational Beings for their conduct and Government It is of this Law that Austin speaks lib. 2. confess cap. 4. Lex Scripta in cordibus hominum quam ne ipsa delet iniquitas A Law written in our hearts which sin it self cannot expunge The Fourth and last is this that God for the securing the honour of his own wisdome and sanctity the maâ—â—â—taining his rectorship and the preserviâ—â— the dependance of his creature upon hiâ— annexed to this natural Law in case of meâ— failure a penalty The constituting of the â—â—â—ness of punishment on supposition of traâ—â—â—gression doth so necessarily belong 〈◊〉 Laws that without it they are but luâ—â—crous things Tacite permittitur quod 〈◊〉 ultione prohibetur what is forbidden witâ—â—out a Sanction is silently and implicitely aâ—â—lowed Tertul. Where there is no penalâ—â— denounced against disobedience Goverâ—â—ment is but an empty notion The fear 〈◊〉 punishment is the great medium of Moâ—â— Government coaction and force wouâ—â— overthrow obedience and leave neitheâ— room for Vertue nor Vice in the worlâ— The means of swaying us must be accomâ—modated to the nature of our Beings noâ— are rational Creatures to be otherwise inâ—fluenced than by fear and hope Thâ—â— Ruler governs at the courtesie of his Subâ—jects who permits them to rebel with imâ—punity Not only the Poets placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the throne with Jupiter for the punishment of disobedience but the Moralist makes Justice to wait on God to avenge him on those that Transgress his Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—lutarch As every law then must have penalty annexed to it so had this of which â—e are treating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their conscience also bearing â—itness and their thoughts in the mean â—hile accusing or else excusing one another saith the Apostle Rom. 2.15 of those â—ho were under no other law than the law of Nature Conscience is properly nothing else but the soul reflectâ—ng on it self and actions and judging of both according to Law Now where there is no Law there â—an be no guilt
and where there is no possibility of guilt there can be no Conâ—cience If there be no Law constituting â—he distinction of good and evil in mens â—ctions Men can neither do well nor ill and by consequence can have no inward â—lace in the sense of one course of life nor râ—gret on the score of an other Where all things are indifferent there can be neither joy nor grief through reflection on what a man doth All the actings of Conscience relate to a Law under the Sanction of which we are and suppose a judg who will accordingly proceed with us Wheâ—e â—here is sense of guilt and a fear of wrath it is impossible to preclude Law the 〈◊〉 being the Correlate of the other 〈◊〉 that there is in every man a Conscience aâ— ingraft apprehensions of hope and fear 〈◊〉 need no other proof of it than to appeâ—â— every mans experience Conscia mens ut cuique sua est ita 〈◊〉 cipit intra Pectora pro facto spemque metumque The Apostle tells us that even 〈◊〉 who had no revealed Law and were 〈◊〉 filled with all unrighteousness fornicatâ—â—â— wickedness covetousness maliciousness 〈◊〉 were full of envy murther debate 〈◊〉 malignity c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet they knew the judgment of God 〈◊〉 which God hath constituted and denoâ—â—â—ced that they who commit such things worthy of death Rom. 1.29 30 31 3â— Prima est haec ultio quâ—â— Judice nemo nocens absolvitur impâ—â— quamvis Gratia fallacis Praetoris vicerit urnam It is in reference to this Law that â—â—ings either not determined by humane â—â—ws or not cognizable by them men 〈◊〉 themselves in the closets of their own â—â—asts The actings of Conscience with â—â—â—pect to Law and our being judged by 〈◊〉 and that there is such a faculty in us is propossest with the sence of the distinâ—â—ion of good and evil and accordingly 〈◊〉 in way of fear or hope suitably to 〈◊〉 course that is steered and that these 〈◊〉 apprehensions are neither accidenâ—al frights nor delusions cunningly 〈◊〉 upon Mankind may be further 〈◊〉 by a brief consideration of these 〈◊〉 things 1 The perplexity that haunt's 〈◊〉 soul on the commission of secret sins â—â—ich as others do not know so they canâ—â—t punish Now even in reference to these â—oth the sinner Nocte dieque suum gestâ—re in pectore testem Day and Night opprest Carry about his Witness in his Breast 2 the lashes and scourges the sinner â—eel's for such things as the world is so far from punishing that it doth rather reward â—hem The crimes committed with the applause and gratulation of the world doâ— escape the censure and condemnation conscience Qui stimulos adhibet torreâ— flagellis 3. That those who through Powâ—â— and Greatness have been above 〈◊〉 punishment of others have yet fouâ—â— tormentor in their own Breasts I 〈◊〉 alleadg no other Witness than Tibet 〈◊〉 his confession in an Epistle to the Senâ—â—â— Dij me Deaeque omnes pejus perdant 〈◊〉 quotidiê me perire sentio Let all 〈◊〉 Gods and Goddesses torment me worse 〈◊〉 I every day feel my self Tormented 〈◊〉 eton in his life and likewise Tacitus 〈◊〉 lib. 6. cap. 6. Who take's occasâ—â—â— thence to add that if the Hearts of 〈◊〉 Lay in view we should see 〈◊〉 they are Flayd and Torn with lashes 〈◊〉 scourges si recludantur Tyrannorum 〈◊〉 posse aspici laniatus ictus Tormentaque sera Gehennae Anticipat patiturque suos mens conâ—â—manes 4. That when Men are going out of â—he World and the reach of punishment â—re That then the fear of punishment â—ost revives in them The approach of â—eath which sets out of danger from â—en fills with the greatest trembling with respect to punishment from God â—pon this account among others is Death â—â—lled the King of Terrours Job 18.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Dreadfuls be most Dreadful as Aristotle stiles it Hinc metus in vita paenarum pro malefactis est insignibus insignis 5. That those who with all their Sâ—ill endeavour to disband their fears cannot get rid of them Hence that of Cotta in Cicero concerning Epicurus 〈◊〉 quenquam vidi qui magis ea quae tiâ—enda esse negaret timeret mortem dico Deos I never knew one saith he that stood more in fear of those things which he reckoned to minister no ground for it namely Death and God then he did de â—at Deor. lib. 1. And these are the foundations upon which the existence of a natural Law bears and from which so â—ar as the brevity we are obliged to study would admit we have endeavoâ—â— to demonstrate it I shall now add some further considâ—â—tions for the Existence of a Law of â—â—ture as so many Arguments there posteriori by which I hope to makâ— further appear that the contrary hyâ—â—â—thesis is both absurd and mischievâ—â—â— The first shall be the universal conseâ—â— Man-kind in this matter Where 〈◊〉 there at any time been a Nation or Peoâ—â—â— that did not acknowledg a distinctioâ— Good and Evil They might and often prevaricate in the defining 〈◊〉 was Good and what was Bad but 〈◊〉 Universally agreed in this that all thiâ— were not naturally alike Of this 〈◊〉 Plato de legib Cicero de legib de offâ—â—is Arist. Rhet. lib. 1. cap. 14. omit others We meet with no Nâ—â—â—on so barbarous but we find acknâ—â—â—ledged Principles as well as excesâ—â— instances of Morality amongst theâ— Now de quo omnium Natura consentiâ—â— verum esse necesse est Wherein all 〈◊〉 agree that cannot be otherwise than 〈◊〉 saith Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Man holds to be so is so old Heâ—â—clitus Nor is it sufficient to reply that â—en have not at any time been nor yet 〈◊〉 of this mind For athing is not the less 〈◊〉 because some either through sottishâ—â—ss wilfulness or depravedness of Mind â—â—â—pose it There have been some who hâ—ve contradicted the first Principles of Science affirming that one and the same tâ—ing may at the same time be and may not â—e as well as there have been others â—ho have opposed the first Theorems of Moral Doctrine Nor is it improbable 〈◊〉 that some people talk so out of crosness as loving to run Counter to the common sence of Mankind And for others I question not but they are sunk into this bruitishness either from supineâ—ess and sloth in not exercising their faculâ—ies to consider the habitude of things and to compare Acts with their objects or else through too great familiarity with Sin which hath tinctured their Souls with false Colours and filled their Mindes with prejudices and undue apprehensions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now we are to judg of what is natural from those who live according to the dictates of Reason and not from those whose Minds are depraved by Lust and Passion saith Aristotle lib. 1. Polit. That is the Law of Natur◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which prevails among Men goveâ—â—ned by Reason
not that which prevails â—â—mongst pâ—rsons debauched Mich. Epâ—â— ad Nicomachia For as Andronicus infâ—â—â—meth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 of Nature is unchangeable among such 〈◊〉 are of a sound and healthful Mind 〈◊〉 doth it make any thing to the contrarâ— that men of Distempered and depraved â—â—â—dâ—rstandings think otherwise for he dotâ— not mistake who call's Honey sweet thougâ— sick and diseased Persons be not of 〈◊〉 judgment The Second is this that there be no Law of Nature constituting what is Good and what is Evil anâ—tecedently to Pacts and Agreements aâ—mongst Men then all humane Laws signifie in Effect just nothing For if there be no antecedent obligation binding to obey the just Laws and constitutions of the Commonwealth then may they at any time be broken without Sin and Rebellion will be as lawful as obedience â—or needs any one to continue longer â—oyal that he hopes to mend his conâ—â—â—ion by turning Rebel Nor doth it â—ffice to plead Promises Pacts and Coâ—enants to the contrary For if it be not 〈◊〉 it self a duty to keep ones Word and â—o perform what a man hath promised â—hen are promises but Wâ—ths to be broken at pleasure and serve for nothing â—ut to impose on the easiness of good-natured men According to this Hypothesis we are discoursing against no Man is bound to be honest if he can once hope to promote his interest by being otherwise and we may be either True or False Just or Unjust as we find it most for our turns All Humane Laws suppose the Law of Nature And seeing Revelation extends not to every place where Humane Laws are in force that Civil Laws do at all oblige must be resolved into Natural Law Obligation of Conscience with respect to the Laws of Men is a conclusion deduced from two Premises whereof the First is the Law of Nature enjoyning Subjection and Obedience to Magistrates in whatsoever they justly command The Second is the Law of Man under the Character of Just from both of which results the obligatâ—â—â— of Conscience to such a Law In a 〈◊〉 if there be no Natural Law then 〈◊〉 ever hath either Wit enough to 〈◊〉 Humane Laws or Power and Strength â—â—nough to despise them is innocent 〈◊〉 do men deserve punishment for beâ—â—wicked only it is their unhappiness 〈◊〉 they are weak and cannot protect theâ—â—selves in their Villanies The Third 〈◊〉 this supposing all things originally 〈◊〉 in themselves indifferent as there can no sin in disobeying the justest Laâ— of the Common-Wealth so no 〈◊〉 can offend by despising and transgrâ—â—sing the Laws of God Yea precluding â—â—â—tural Law it is not possible for God to 〈◊〉 an obligation upon us by any positive Laâ— and that upon two accouts First in 〈◊〉 after the clearest Revelation and promâ—â—â—gation of it I am still at liberty to belieâ—â— whether it be a law from God or not Uâ—â—less it be in it self good and a duty to belieâ—â— God because of his Veraâ—ity whensoevâ—â— he declares himself it will be still a maâ—â—ter of courtesy to believe it to be a 〈◊〉 from God notwithstanding that it come aâ—â—compained with all the evidences and mâ—â—tives of credibility that a Divine declarâ—â—tion is capable of being attended with Seâ—ondly because supposing we should be 〈◊〉 courteous as to believe God to be the Author of such and such Laws that it is with all his will command that upon our Allegiance to our maker and the greatest â—enalty that angry God can inflict or finite creatures undergo that we be found in the practice and pursuit of such and such things I say supposing all this it still remains a matter of liberty and indifferency whether we will obey him or not For if there be not any thing that is Good in it self nor any thing that is in it self bad then it is not an evil to despise the Authority of God nor is any man obliged to obey him further then he himself pleaseth and judgeth for his interest the Authority of God being according to the principles we are dealing with a meer precarious thing The Fourth and last that I shall name is this If all things be in themselves adâ—aphorous and good and evil be only regulated by customs and civil constitutions Then if men please they may invert the whole moral frame of things and make what the world hath hitherto thought Vertues to be adjudged Vices and Vices to come into the place of Vertues Yea a man may be bound to 〈◊〉 his opinion of Truth Honestly Verâ—â— Justice c. both according as he chanâ—â—eth his Country and according as the 〈◊〉 Laws of the Nation where he lives 〈◊〉 alter So that what is Truth to day 〈◊〉 be Falshood to morrow and what he â—â—â—tertain's as Religion in one place he 〈◊〉 detest as Irreligion in an other Nor it more lawfull to worship Christ in Enâ—â—land than it is to worship Mahomet in 〈◊〉 Levant Nor do the idolatrous heathâ— adore a stock or a stone upon weaker reâ—â—sons or worse motives than we do the Goâ— that made the World For as Tully saiâ— well Si populorum jussiâ— si Principâ—â— decretis si sententiis judicum jura coâ—â—stituerentur jus est latrocinari jus adulteerari si haec suffragis aut scitis multitudinis probarentur If justice be regulated bâ— the Sanctions of the People the decrees oâ— Princes or the opinions of judges then it is lawfull to rob to commit adultery whenâ—soever these things come to be established by the acts and ordinances of the civil power de Legib lib. 1. This inference is so natural and clear that the Authors of the Hypothesis we are examining have granted no less The Scripture of the new Testament is there only Law where the civil power hath made it so saith Hobbs Leviath cap. 24. The Magistrate can only define what is Scripâ—ure and what is not saith the same Author â—n the same Book That the Scripture obligeth any man is to be ascribed to the Authorty of the civil power nor are we bound to obey the laws of Christ if they be repugnant to the Laws of the Land idem ibid. All which a man of any Reason as well as Conscience must have an abhorrency for And indeed these things pursued to their true issues will be found so far from befriending any Religion that they are shapen to overthrow all Religion And this for the third prâ—mise that man was created at first under the Sanction of a Law § 4. The Fourth thing we are to declare is the nature of this Law that man was created under the obligation of and the manner of its Promulgation Learned men do wonderfully differ and some of them strangely prevaricate in stating the Measure of natural Law and in defining what Laws are natural Some would have that only to be a natural Law quod Natura docuit omnia ainimantia which beasts are taught by instinct Iustinian lib. 1. Institut But though the consideration of 〈◊〉
things in Brute creatures to which theâ—â— are directed by instinct may conduceâ— instruct men what becomes us that are Raâ—tional particularly Parents may learn thâ— obligation they are under to their childreâ— and the care they ought to take for theâ—â— education and subsistence in the worlâ— from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Natural Affection whiâ—â— we find in Brute Animals to their young yet this is no certain much less sufficieâ—â— Indication of Natural Laws For Bruâ— creatures being under no Law at all it 〈◊〉 unreasonable and ridiculous to judg of 〈◊〉 is a Law of Nature and what is not 〈◊〉 them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They devour one another because they havâ— no right nor law amongst them says Hesiod Beasts may do hurt but they cannoâ— sin They may exercise cruelty in pursuing the satisfaction of their appetites but they cannot be injurious And therefore when God commands that the beaâ—â— which hath killed a man should be put to death Exod. 21.28 It is to shew the horridness of the fact of murther not the â—â—ligation of the beast to Law nor is it â—â—tended as a punishment to it but to deâ—â—re Gods detestation of the like in us â—here are many things generally practised 〈◊〉 the Brute Animals the imitation of â—hich would be abominable in men That which in us would be incest is not so in them For I suppose there are few of Diogenes and Chrysippus mind who from the example of Cocks Treadding their own â—ames in fer the Lawfulness of the like copâ—lations in Men. The Poet hath determined much better in this case then the above-named Philosophers Coeunt amimalia nullo Caetera delicto nec habetur turpe Iuvencae Ferre patrem tergo fit equo sua filia conjunx Ovid. Others judg of the Law of Nature by the consent and harmony of Mankind what men universally agree in is accounted by some if not the only at least the best medium of arriving at a sure knowledg of the law of nature In re consensio omnium gentium jus natura putanda est The consent of all nations in any thing is to be thought the Law of Nature Cicero 1. Tusculan But neither is this a sure indicatâ—â—â— of Natural Laws nor shall a Person 〈◊〉 attain to satisfaction in this method of pâ—â—â—ceed For the Laws and customs of 〈◊〉 have been so different and opposâ— that what hath been accounted vâ—ce one nation hath been held for vertue â—â—nother The Athenians punished theft 〈◊〉 the Egyptians Lacedemonians alloweâ— When God forbade the Iews the imitatâ— of the customs of their neighbouring Nâ—â—tions He reckon's up vile and abominaâ—â— lusts as their national customs Deut. â—â— 30 31.14.1 2.18.10 11. There 〈◊〉 been vices not only countenanced but 〈◊〉 commended by Laws in the wisest and bâ— policyed Commonwealths of the Worlâ— In the Third Place the dictates of rigâ—â— Reason are contended for by others to 〈◊〉 the Law of Nature Lex est ratio insitaâ— Naturâ quae jubet ea quae facienda sunt prâ—â—hibet que contraria Law is natural Reasâ—â— commanding what ought to be done 〈◊〉 forbidding the contrary Cicer. de Legiâ— lib. 1. But I cannot acquiesce in this account either For right Reason is ratheâ— the instrument of discerning the Law of Nâ—â—ture than the Law of Nature it self The Law of Nature is not so much a Law which 〈◊〉 nature prescribes unto us as a law â—â—scribed unto our nature It is the table which this law was originally written and exercising of which in its rational funcâ—â—â—s we came to understand it Law â—he will of the Rector signified but this 〈◊〉 knowing and perceiving of it and â—his our Reason was originally 〈◊〉 But Alas Reason is now so 〈◊〉 by sin and misled by prejudice 〈◊〉 and self-interest that it frequently 〈◊〉 Evil Good and Good Evil. Hence men pretend to right Reason in 〈◊〉 contradictory Nor do we in any 〈◊〉 find the great improvers of 〈◊〉 at greater variance one with another 〈◊〉 about what is just and what is unjust 〈◊〉 man determining as humour 〈◊〉 lust or profit swaye's him but 〈◊〉 of this chap. 3. Though there be 〈◊〉 evident congruity betwixt some acts 〈◊〉 their objects that if we exercise our 〈◊〉 in comparing the one with the 〈◊〉 it is impossible but that we should discern it yet there are others wherein we arrive at the knowledg of that proporâ—â—â—n only be deduction and long haranâ—â—â—es of argumentation By the Law of 〈◊〉 then we understand the whole Law given by God at first unto our Natures Whereof our Reasons exercising themselves in the consideration of the Nature of God our own Nature the relation we were created in to him the habitude we stood in to our Fellow-Creatures and the Divine method and order in the production of all was a sufficient Instrumental conveyance while we abode in the state of Integrity It is true since the fall it is otherwise many Dictates of the Law of Nature being grown inevident obscure subject to controversie not easy if at all to be defined without the advantage and assistance of Scripture-light There are various degrees of evidence in those things which relate and appertain to the Law of Nature in some the Moral congruity betwixt the Act and the Object is manifest apparent in other it lye's more remote and out of view So that now the only sure universal perfect System of natural Law is the Decalogue of Moses This is a true draught of what by the Law of Creation we were under the Sanction of A transcript and written impression of the whole Originall Law not at all differing in its nature from what was imposed on man in innocency but distinguished only in the the manner of its Promulgation that which was formerly internal and subjective being now external and objective But though we affirm that never any since the fall did so act his Reason as to comprehend Universally the Law of Nature with the bounds and consequences of it yet we also readily grant that our Reason at first was a sufficient Instrument of conveying the knowledg of the whole Law of Nature to us Seeing then that no man can justly come under obligation by a Law unless it be sufficiently promulgated promulgation being an essential qualification of a Law for Law can have influence upon none that do not know it Leges quae constringunt hominum vitas intelligi ab omnibus debent Those Laws which have influence upon mens lives ought to be understood by all say Civilians We shall in the next place therefore endeavour to lay open the several fountains in which the whole Law of Nature was at first fully understood Now there were Five ways which our Rational Faculties exercising themselves in should before that sin had darkned the mind and disordered the creation have attained to a full and perfect knowledg of the Law of Creation by The First was by considering the nature of God and the habitude we
stood into him as our Creator Preserver and Benefactor There was in mankind an ability of soul of ascending unto the knowledg of the invisible Being and First cause by the effects of his Power Wisdome and Goodness of knowing as much of God as was needful for our living to him and our dependance on him in that state and under that Covenant that we then stood From which there could not but have resulted a clearer and more distinct knowledg than we can now imagine of that love Gratitude Reverence which we owed to him and these would have been attended with a recognition of our own nothingness a dependant frame of spirit and a resignation of our selves and all things to his will The Second was the consideration of our selves that amphibious kind of Nature we are made with it is Hierocles's expression being allied in our constitution and make to several Species of creatures And the observing the Subordinations of the parts of our Composition one to another That the Animal and sensitive powers are to be governed by the Intellectual and Rational From which would have arisen a plenary and steady knowledg of the unsuitableness of earthly things to constitute us happy That our Blessedness lay not in the pleasing of our senses and gratification of our Animal part In a word that the Soul was to be principally regarded and that Reason was to be our only conductor which I suppose was enough to have precluded all intemperance incontinence and the subjecting of our selves to the Animal life c. A third way was an ability of penetrating more fully than now we can into the natures of the several creatures their fabricks orderly operations various instincts relations both to us and one an other in all which as in a glass much of our duty had we abode in the state of integrity would have become plain and evident to us If notwithstanding the fall and all that darkness and confusion which hath ensued thereupon We abide still directed to the creatures for the learning many parts of our duty See Iob. 12.7 Prov. 6.6 Jer. 8.7 Deut. 32.11 Should we not have been capable of learning more from them and that more clearly and distinctly when there was no tincture of sin or shadow of darkness on the mind nor fallacious medium in the whole Creation A Fourth was an ability of mind of knowing the Relation which we stood in one to another How that we were not self-sufficient but brought forth under a necessity of mutual assistances and that we could not subsist without the mutual aids of love and friendship That we arose not like mushromes out of the earth nor were digged out of parsly-beds neither came into the World by a fortuitous Original That we sprung not Originally from diverse Stocks much less were created at first multitude of us together But that the whole race of mankind was propagated from one single Root That each of us was intended as a part of the Rational System and made for society and fellowship From all which we should have been able by easy deductions and short dependencies to have argued out the whole of those duties we are under the Sanction of either to parents children or neigbours In a word doing as we would be done by which epitomiseth the whole duty that one man oweth to another would have proved the natural issue of the foregoing considerations The Fifth and last way was through observing Gods order and method in the Works of Creation As the works of God themselves were to be instructive unto man not only of the Being Power Wisdome and Goodness of God but of the Moral duties that God expected from us Psal. 19.1 Rom. 1.20 21. So God's Order and Method in the Production and Disposal of his Works into their several Relations and Subordinations was likewise intended to be instructive to mankind and it was the will of God that we should learn our duty thereby Thus the Preeminence of the man over the Woman is confirmed by the Apostle from the order of the Creation I suffer not saith he the Woman to usurp over the man for Adam was first formed then Eve 1 Tim. 2.12 13. Christ himself establisheth Monogâ—my upon the same foundation namely God's Method of Creation at first From the beginning of the Creation he made them Male Female for this cause shall a Man cleave to his Wife and they two shall be one flesh Marc. 10.6 38. Thus also with respect to God's order in the Creation did the observation of the Sabbath become a part of the Law of Nature And on the seventh Day God ended his Work which he had made and he rested on the Seventh Day from all his Work which he had made and God blessed the Seventh Day sanctified it because that in it he had rested from all his work See Dr. Owen of Sacred Rest Exâ—â—cit â— which he had created and made Gen. 2 2 3. All these instances do fully evidence that there was both a sufficiency of objective light in the things themselves to instruct man into his duty and of Subjective light in man to discern improve it to the ends aforesaid Nor doth it at all weaken what is said that the Light of Reason as it reside's in us now seems defective and insufficient to direct us unto the knowledg and observance of these things For it is enough that we have proved them to have been originally designed by God for these ends and that there is ground and evidence in the things themselves to conduct to them Nor is the exâ—ent and effects of Primitive light to be measured by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruines of it which remain in us since the fall Alas our present light is faint Languid Scant Superficial Distracted leaving us under uncertain guesses dubious hallucinations exposing us to fallacious and delusive appearances unable to minister due indications of vertue and vice even in such things as according to All come under the Sanction of the Law of Creation Witness the Idolatry Uncleanness Rapine c. that Nations and Persons pretending to the greatest improvement of Reason and natural Light have lived in But Original Light was pure clear certain not tinctur'd with false images and colours nor darkness by lust and sensuality capable if it had been exercised and attended to of preserving us secure as well from Doubt as Error § 5. God having thus prescribed a Law to man the Notices of which lay sufficiently plain in the exercising of his faculties He also endowed him with a proportionate strength for the observance of the precepts of that Law That a law be obligatory it is necessary that it enjoyn nothing but what is possible to be performed That none can be bound to impossibilities is an indubitable axiom It is not consistent with the Wisdome Justice Righteousness and Goodness of God to command that which we never had strength for the performance of nor can he
them For as Plutarch say's there are some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distempers infirmities of soul which do Unman us 2 Our obligation as to the exercise and discharge of some Natural duties is by the Law of Nature only bound upon us on supposition of some fundamenta or relations and circumstances that we are brought into Now though the thing be alway's a duty in it self and the Law requiring it unalterable yet antecedently to my entring into that Relation or those circumstances it was not my actual Duty For example the Law commanding a Husband to love and cherish his Wife or a Father to provide for his Children is immutable and invariable though in order to my being under the sanction of it as to the actual discharge of these duties it is needful that I have a Wife and a Child Si creditor quod ei debeo acceptum ferat jam solvere non tencor non quia jus Naturae desierit praecipere solvendum quod debeo sed quia quod debeb am deberi desiit If a Creditor should forgive me what I owe and am justly indebted to him I stand no longer under Obligation to payment not because the Law of Nature ceaseth to command me to pay my just debt but because that which was a debt is no longer so Grot. de jure belli pacis lib. 1. cap. 1. § 10. By what hath been said 't is easie to discover how weak and impertinent the Ecclesiastical Politician is in all the instances he brings of Natural Laws alterable as circumstances do require or as the Magistrate thinks fit It is well if upon every times changing our condition or upon every humour of the Magistrates altering the civil penalty of a moral crime the Law of Nature must change also Yea according to the rate that any Laws of Nature are alterable I will undertake to prove that they are all so We readily grant that a man by putting himself into new circumstances or new relations is thereon obliged to performance of many duties which as so circumstantiated he was not bound unto before but we altogether deny that therefore the Laws of Nature suffer the least alteration and the Reason is because they did never bind to such duties but on supposition of such Relations and Circumstances In a word the whole Law of Nature bearing upon the Nature of God and the Nature of Man while these are unchangeable it is unchangeable It is strange that we should envy the Pope to dispense with a Natural Law if the Magistrate at pleasure may § 10. That mankind notwithstanding the fall abode still under the obligation of the Law of Creation and that every Precept of the Law of nature is of an unchangeable unalterable obligation hath been already unfolded and made Good The evils which overtook us through the lapse in reference to that Law come next to be disclosed and manifested And besides what befel us in relation to it as it was ratified into a Covenant whereof I shall not now treat there were two mischiefs arrested us in reference to it under the reduplication of its being a Law namely Darkness and Ignorance that we do neither clearly nor fully discern it and Weakness and Enmity whence we neither can nor care to keep it First Darkness and Ignorance and these are grown upon us two ways 1 From an Eclipse of primigenial light in the mind it self The Soul at first was a lucid orb embellished with all the Rayes of light created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in knowledg Col. 3.10 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true holiness Eph. 4.24 that is in sanctitate voluntatis veritatem â—mplectentis Cocc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy with Wisdome Plat. in theat But Alas an Universal darkness hath arrested us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eye of the Soul is drowned or immersed in the barbarick gulf of Ignorance Plat. de Repub. lib. 7. The concreated beams of light are lost and vanished There remain none of those Radii Solis or lucida tela diei What the Poet says of dyed Wool Nec amissos colores Lana refert medicata fuco is applicable to the Soul deprived of the Image of God and tinctur'd with Sin and Lust. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none that understandeth Rom. 3.11 We are born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Understanding Rom. 1.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blind 2 Pet. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkned or benighted in our minds Eph. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness Joh. 1.5 Our light is not only too dim to preserve us from the mistakes of Error and Ignorance but abuseth us with false representations The Minde is now like an Icterical Organ which imagineth all the objects of sight tinctur'd with false colours 2. This Ignorance of the Law of Nature may be partly ascribed to that disorder and confusion which have invaded the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Creature is subjected to Vanity Rom. 8.20 An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disorder hath overspread the Universe through the Curse inflicted upon the Creation for mans sin objective mediums are become in a great measure both dark and fallacious They have lost much of that fulgor by which the glory of God's Wisdome and Goodness and our duty to Him our selves and others was at first visible The present calamitous scene of things not only with reference to Brute Animals but inanimate Beings doth strangely impose upon our easie and distorted minds Secondly Weakness and pravity hath arrested us in all our faculties so that we are neither able nor careful to observe and perform what we know Impotency and corruption cleave to our very Natures by the loss of that Rectitude which was concreated with us and impressed upon our faculties the subordination and subjection of the appetite to Reason is in a great measure lost likewise so that the animal life doth now sway us our passion doth both baffle our Judgment and enslave our Wills we are at once not onely weak but corrupt Impotent and averse to Good and propense and disposed to evil As darkness doth naturally ensue on the withdrawment of light or as lameness doth necessarily attend the interruption of the Loco-Motive-faculty so doth inability and aversation to good and positive inclination and adaptedness to evil ensue on the loss of that Rectitude which disposed us to live to God Ungodly and without strength is the just and due Character of every one of the Posterity of Adam But more of this chapt 4. § 11. Notwithstanding the Ignorance Darkness Weakness Corruption c. that man was thus sunk into yet retaining still his Faculties he retain'd likewise some knowledg of the Duties he was obliged to by the Law of Nature and in the vertue of his abiding still endowed with Intellective and Elective powers he continued likewise able for the performance of the substance of these duties and that in his own strength A promptitude readiness and facility of
acting in reference to these is what we commonly call Moral Vertue And in many of them did some of the Heathen excel It were to be wished that as to Graveness of deportment Amiableness of Conversation Moderation in the pursuit and use of the Creatures Acquiescence in the dispose they were brought into Candor Fidelity Justice c. We who pretend our selves Christians did but equal them And as appears by what Paul asserts of himself The Pharisees were eminent in many of the instances of Morality Hence what he expresseth Phil. 3.5 by being in reference to the Law a Pharisee he stiles v. 6. Being touching the Righteousness of the Law blameless And now I must either contradict the Apostle or take the liberty of differing from a late Author who not onely assumes a confidence wherein none have preceded him of divesting them from all title to Moral Righteousness but attaques withal and that in a very pert and clamorous manner the Wisdom Honesty and Conscience of a Learned man for but presuming to say that the Pharisees were a People Morally Righteous See def continuat p. 350 351. Go thy way saies he for a woful guesser no man living beside thy self could ever have had the ill fortune to pitch upon the Scribes and Pharisees for Moral Philosophers c. This I dare say that on what-ever evidence the Pharisees are condemned in their claim to Moral Righteousness there is the same reason why the Philosophers should be cast also Did the Pharisees paraphrase the Law as regarding only the external act without deriving the Sanction of it to the mind intention and disposition The Heathen Moralists were no less guilty herein than they which made Tertullian say of their Moral Philosophy non exscindit vitia sed abscondit it cutteth not off but covereth vice◠lib. 3. cap. 25. See Rom. 7.7 I bad not known Lust except the Law had said thou shalt not Covet Were the Pharisees defective in the true end of obedience designing instead of Gods glory ostentation and applause The best of the Philosophers were herein also criminal which made Austin say that cupiditas laudis humanae was that quae ad facta compulit miranda Romanos Pride had as much leavened the Spirit and way of the Philosopher as of the Pharisee What-ever grosser vices they abandoned Pride was congenial to them Hence Antisthenes seeing a Vessel wherein Plato's Vomit lay said I see Plato 's bile here but I see not his Pride meaning that his Pride stuck closer to him than to be vomited up Curius though he supped upon roots yet Ambition was his sauce Diogenes in censuring Plato's Pride by trampling on his Carpets discovered his own Did the Pharisees pretend to communion with God Did not the Philosophers the same What else was the meaning of Socrates's Demons Did not the most eminent of them neglect the conduct and guidance of sober reason and addict themselves to Magick and Divination Witness as well Pythagoras as those of the new Academy But to wave the further prosecution of this An ability notwithstanding the fall of discerning some considerable part of our duty and of performing it as to the substance and material part thereof was never gain-sai'd by any who understood whereof he spake and what he affirmed This we also acknowledg to be in it self desireable praise-worthy of wonderful advantage to humane societies and that which seldome misseth its reward in this World However it is always thus far useful to its Authors quod minus puniantur in die judicii that I may use a saying of Augustines lib. 4. contra Julian cap. 3. § 12. Man having brought himself into the condition of weakness and corruption already declared and having by sin lost all title to life in the vertue of the Covenant first made with him yet still continuing under obligation to all the duties of the Law of Nature and obnoxious to the Wrath and Curse of God upon the least faileur God might here have left him and have glorified himself in the same way and method upon the posterity of Adam as he hath done upon the Angels that sinned No property of his nature no word of promise bound him to the contrary The terms of the first Covenant being violated all was devolved upon the Soveraignty of God again If an end was not to have been put to obedience by the immediate destruction and perishing of the Creature yet at the least an end was put to God's acceptance of any Moral service from the seed of Adam and they lay under an utter incapacity of performing any such service as might with respect to the nature and quality of it be accepted with Him Matters being thus God out of his Soveraign pleasure and infinite free Grace proposed a Remedying-Law treating with us upon New terms and giving us a New standing in a Covenant-Grace And herein he engaged his Veracity providing we complyed with the overtures now made us for the pardoning of our sins the delivering us from Wrath to come and the stating us at last in the happy enjoyment of himself Now in the vertue of this transaction there arose New Relations betwixt God and us with new duties thereon So that henceforth the Law of Creation was but one part of the Rule of that obedience we owed to God the condition of the New Covenant making up the other part of it Whoever then shall now state the whole of Religion in Moral duties bids a plain defiance to the Gospel either by telling us that there is no Remedial Law at all or that the terms of it are universally the same with the terms of the Old Covenant Of this complexion are several expressions in a late Author viz. That Religion for the substance of it is the same Now as it was in the state of Innocence For as then the whole duty of man consisted in the practice of all those Moral Vertues that arose from his Natural Relation to God so all that is superinduced upon us since the fall is but helps and contrivances to supply our Natural defects and recover our decayed powers and restore us to a better ability to discharge those duties we stand engaged to by the Law of our Nature and the design of our Creation So that the Christian Institution is not for the substance of it any new Religion but onely a more perfect digest of the eternal Rules of Nature and Right Reason All its additions to the Eternal and Unchangeable Laws of Nature are but onely means and instruments to discover their Obligation Def. Continuat p. 315. That there are Duties to which we stand obliged by the Law of Faith which we were not under the direct immediate Sanction of by the Law of Creation yea the repugnancy of them to our Original state and the habitude we were at first placed in to God shall be afterwards God willing demonstrated cap. 3. § 13. The Relation and habitude of the Original Law to the
Commandments of God with a performance of the superadded Duties which respect the Mediator is the qualification required in every one that would escape legal Wrath. And if it were not thus the most wicked might lay claim to Pardon and Salvation as well as the most Holy And the Gospel in stead of being an engagement to duty were an indulgence to sin Christ is the Author of Salvation to none but to them who thus obey him Heb. 5.9 And that we may not here deceive our selves and think that we are sincere when we are not I will only mention two things leaving the prosecution of them to practical discourses 1. That to live in the constant allowed neglect of any duty or prosecution of any sin is inconsistent with sincerity 1 Joh. 3.6 10. Rom. 6.12 14 20. 2. There are some sins which the very falling into argues the heart never to have been upright with God 1 Joh. 5.16 17 18. Secondly Improvement in all habits of Grace and degrees of Holiness with endeavours after a most exact strictness are likewise required of us Be ye perfect as your Father which is in Heaven is perfect see 2 Pet. 1.5 6 7 8. 2 Pet. 3.18 2 Cor. 7.1 And though damnation be not denounced here in case of faileur yet hereupon we miss much comfortable communion with God are liable to the withdrawments of the sense of his love and are exposed to what paternal castigations he thinks fit in his Wisdom to inflict Psal. 89.31 32 33. Thirdly There is provision made in the New Covenant for the promotion of our strength and growth if we be not wanting to our selves There is a fulness of Grace in Christ out of which we have ascertainment of supply providing we attend unto the means appointed for the Communication of it An unshaken Faith in the power of God and in the assistance of the Spirit a watching unto prayer with diligence and constancy Meditation of the ugliness of every sin and amiableness of Universal Righteousness c. are exceeding useful hereunto Here mainly lies a Believers Province and the attainment is not onely possible but easie if sloth negligence love of ease indulgence to the flesh superficialness in Duty unbelief of the promises do not preclude and bar us But then we are only to blame our selves not to slander the provisions of the Gospel Fourthly In the vertue of Gods furnishing us with a principle of Grace the heart is immediatly imbued with a sincere Love to God and becomes habitually inclined to walk in his Laws Obedience is connatural to the New principle And though through remains of indwelling sin and the souls hearkning to temptations we be not so uniform in our Obedience nor at all times alike disposed to Holy exercises yet partly from the struglings and workings of the vital seed it self and partly through the supplies ministred by the Spirit according to our exigences we are so far secured that we shall not disannul the Covenant see 1 Joh. 3.9 Jer. 32.42 1 Cor. 10.13 1 Pet. 1.5 So that now upon the whole Christs yoke is an easie yoke Math. 11.30 nor are his Commandments grievous 1 Joh. 5.3 CHAP. III. 1 The Question reassumed Two Great Instruments of Duty The measure regulating it and the principle in the strength of which it is performed The first of these discoursed in this chap. 2. All that Relates to Religion belongs either to Faith or Obedience so far as Natural Light is defective in being the measure of that so far is it defective in being the measure of this 3. All Obedience refers either to Worship or Manners Natural Light not the measure of Religious Worship 4. An inquiry into the Original of Sacrifices not derived from the Light of Nature nor taken up by Humane Agreement their foundation on a divine Institution justified at length 5. Manners either Regulated by Moral Laws or by Positive Natural Light no Rule of positive Duties 6. As it's subjective in Man not a sufficient Rule of Moral ones 7. Considered as objective in the Decalogue only an adequate Rule of Moral performances not of Instituted Religion § 1. I Cannot think that I have digressed from the subject which I have undertaken while I have been discoursing Principles which have so great an influence as well upon the due Understanding as the right deciding of it These being then proposed and confirmed in the former Chapter We are now not only at leisure but somewhat better prepared for the prosecuting the assertion at first delivered viz. That Morality doth not comprehend the whole of practical Religion nor do'th all the Obedience we owe to God consist in Moral Vertue For the clearer stating and determining of this it must be observed that there are two great Instruments of Duty the measure Regulating it which we call Law and the Principle in the strength of which it is to be performed which we call Power That directs and instructs us about it this adapts and qualifies us to the performance of it By the first we are furnished with the means of knowing it and by the second with strength to discharge it Both these were at first concreated with subjective in our Natures There resided in us Originally not only an ability of mind of discerning the whole of our Duty which the Law of Creation exacted of us but a sufficient power to fulfil it Whether since the Fall we abide qualified as to either of these is yet farther to be debated The first we shall Discuss in this Chapter having designed the following for the examination of the other We have already demonstrated the Law of Creation commonly called the Law of Nature to be the alone Rule and measure of Moral Vertue This is granted by a late Author The practice of Vertue saith he consists in living suitably to the Dictates of Reason and Nature Eccl. Polit. p. 68. Now the Law of Nature may be considered either as 't is Subjective in man or as 't is Objective in the Decalogue As 't is Subjective in man 't is vulgarly stiled Right Reason The Light of Nature The Philosophers who were the primitive Authors of the Term Vertue knew no other Rule by which it was to be regulated but Reason This they made the alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vertues Mediocrity The Mediocrity of Vertue saith Aristotle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Right Reason dictates Eth. lib. 3 cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertue is a Habit measured by right Reason idem Eth. lib. 4. cap. 3. Other testimonies to this purpose we have elsewhere produced viz. cap. 1. Now I affirm that the Law of Nature is no sufficient Measure of Religion and consequently that all Religion consists not in the meer practice of Vertue but that there is something beyond the bounds of Moral Vertue besides Chimera's and flying Dragons Eccl. Pol. p. 69. def and continuat p. 338 339. ibid. p. 315. And that the Christian Institution is not a
credere deinde reddere illiâ— majestatem suam reddere Bonitatem sine quâ nulla majestas est Sen. Epist. 95. Non tantum stoliditate monstrositate simulachrorum sed sacrificiis homicidiorum coronatione virilium pâ—dendorum mercede stuprorum sectione membrorum abscissione genitalium festis impurorum â—bscaenorumque ludâ—rum Deos venerabantur Aug. lib. 7. de civit Dei cap. 27. as may sufficiently instruct us that some Media of Worship taken up by divers are Unbecoming Rational Creatures to perform towards a Being of that Nature and Perfections that God is The Obscene Rites and Lascivious Ceremonies of the Heathen in their Worshipping of Bacchus Pan Flora Cybele c. the Salvage Sacrifices to Moloch Saturn c. are justly therefore charged as repugnant to Natural Light Reason being derived from God as well as Scripture whatever is found contradictory to the true principles of that is as unsuitable to tender to God as that which is expresly forbid by this But that which I affirm is that the Law of Nature as it is subjective in man can give no certain directions about the Worship of God Nor can Reason define what outward mediums of worship God will be pleased with All who have believed the Existence of a God have supposed a declared Rule necessary for the manner of serving him No one ever judged that it was left to the arbitrary determinations of Humane discretion how God should be worshipped Plato tells us that all Divine worship must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regulated by the Will and Pleasure of God and that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laws concerning Divine matters must be fetcht from the Delphick Oracle Plat. de Leg. That Nation or People cannot be assigned where any worship was admitted but what was founded on some pretence to Revelation Greeks Romans Barbarians have all of them attributed the Origine of their mysteries to their Gods It is true they were all of them mistaken but yet their Belief was founded on Reason viz. that none can conceive aright of God much less serve him as is meet unless he be instructed and directed by God himself If they referred the invention of Arts and Sciences and all things admirable to the Deity and celebrated their Legislators as receiving their Laws for the regulation of civil Society by some inspirations as indeed they did hence they believed Zaleucus the Locrian to have derived his from Minerva Lycurgus the Lacedemonian his from Apollo Minos the Cretian his from Jupiter and Numa his from Aegeria We have much more cause to suppose they should believe the immediate interposure of God in the communication of Laws for the regulation of Religious performances It 's an observable expression that I meet with in Jamblichus to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not easie to know what God will be pleased with unless we be either immediatly instructed by God our selves or taught by some person whom God hath conversed with or arrive at the knowledg of it by some Divine means or other de vitâ Pythag. cap. 28. This their recourse to Oracles for the Regulation of their whole Sacra doth confirm beyond all possibility of reply And indeed where there is not some declaration from God warranting what we perform to him in Worship none of our services can be entitled Obedience for Obedience is the Relative of Command Hence â—hough we have cause to believe that God was pleased with the substance of the Moral performances of the Heathen as being grounded upon a Law communicated with and ingrafted in their Natures yet as to what concerns their Worship being destitute of all command authâ—â—izing either the Matter or the Manner of it it was odious and abominable to him Nor upon any other account are some parts of it liable to detestation being performed no question out of a good intention and divers of their Rites not materially Evil. The insufficiency of Natural Light for the Regulation of Worship might be farther confirmed by these three considerations 1. The great disagreement both as to Matter and Manner of Worship which we meet with among the highest pretenders to the conduct of Reason It is hard to be imagined into what diversity of opinions and practices men left to the conduct of Natural Light fell about the right way of Worshipping God The most Universal medium of honour by which the Pagan world made their approach to the Deity was Sacrifice Imprimis Venerare Deos atque annua magna Sacra refer Cereri laetis operatus in herbis Imprimis First i. e. praecipuè ante omnia dâ— operam sacrificiis chiefly and above all things be sure to offer sacrifices Servius in loc Thence the Philosopher accounts all other Religious performances null if they were not attended with Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sallust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 16. And yet on the other hand some of the greatest improvers of Reason that ever the World had seem to have been no friends to Sacrifices in the Worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We do not honour God by offering any thing to him but by being fit to receive from him Hierocl in Carm. Aur. Pythag. in vers 1. and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not decent to Worship the Gods with the cost of Sacrifices We only honour them by being Vertuous and Religious our selves Arist. Rhetor. Vis Deos propitiare Bonus esto satis illos coluit quisquis imitatus est Wouldest thou appease and reconcile the Gods be Vertuous He honours them enough that inmitates them Senec. Ep. 95. And when the serving of God by Sacrifices had universally obtained in the World yet their disagreement was not at an end but there still remained endless differences about the things they were to offer and the manner of offering them In the first Ages Vid Porphyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. only inanimate things were offered but in after-ages Animals were the principal things which they Sacrificed to their Deities And according to the difference of their imaginary Gods they made their approaches by Sacrificing Animals of different Species They offered Oxen to Apollo Mars Mercury Hercules c. Barren Cows to Proserpina young Heifers to Minerva Swine to Ceres Goats to Bacchus Deer to Diana concerning which Arnobius says excellently Quae est enim causa ut ille tauris Deus haedis alius honoretur aut ovibus hic lactantibus porculis alter intonsis agnis hic virginibus bubulis ille sterilibus vacculis hic albentibus ille atris alter faeminci generis alter vero animantibus masculinis lib. 7. advers gent The like diversity might be easily demonstrated as to all their other chief media of Worship The Antient Nations used no Images yea some abhorr'd them whereas latter Nations especially the Grecians abounded in them The issues of Right Reason are Uniform and therefore seeing the pretenders to the conduct of it have
Nullum est naturale praeceptum ex quo sufficienter â—â—lligi possit determinationem illius ad talem 〈◊〉 cultus sc per sacrificium esse omnino â—ecessariaâ— ad mâ—rum honestatem There is no precept of Nature defining the mode of worshipping God by Sacrifices to be a necessary part of our Obedience Suarez part 3. Sum. Theolog. Arâ— 1. dist 71. Sect. 8. The inducement leading the generality of the Divines of the Romish Communion to derive the institution of Sacrifice from the Obligation of Nature is that they may the better justifie the Sacrifice of the Mass. Nor upon any other account do they concern themselves in this opinion one fable requires another to uphold it and indeed if we should yield them our being under an Obligation from Nature for our approaching God by Sacrifices We must also graunt either the Sacrifice of the Mass or we must substitute some other by which we continue to pay our Natural Homage to God For no supernatural Law can repeal a Natural Revelation builds upon the Law of Nature but can vacate neither the whole nor any part of it What-ever Obligation we are under by the Law of our Being is inseparable from and of the same continuance with it But as there are no Rational arguments to engage our belief of the affirmative viz. that Sacrifices are appointed by the Law of Nature so we are not destitute of proofs both from Reason and Scripture for the defence of the Negative But this is not that which I am concerned in for should the approaching of God by Sacrifices be resolved into the Law of Nature it doth not at all disserve us for as upon the one hand it doth hence plainly follow that the institution of them according to this Hypothesis is immediatly derived from God He being as much the Author of the Law of Nature as he is of any Law prescribed to the world by supernatural Revelation So it no ways follows upon the other hand that because the Law of Nature prescribes some parts of Worship that therefore it is the measure of all divine Worship The Second opinion is theirs who deduce the Original of Sacrifices from the voluntary choice of men who by this arbitrary invention endeavour to express the gratefull resentments of their minds for the obligations of Gods Love and Bounty to them Porphyrius the only Pagan Philosopher who hath designedly handled the Original of Sacrifices resolve's the first beginning and Rise of them into the will and pleasure of men who thereby intended to express their thankfulness to God for the benefits He bestowed on them As we saye's he by some returns of bounty use to declare our gratitude for the kindnesses which other men confer upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So ought we say's he in testimony of thankfulness to the Gods to offer first-fruits to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. Grotius tell 's us that many of the Jews were of this perswasion Multi Hebraei sentiunt sacrificia prius ab hominum ingenio excogitata quam a Deo jussa lib. 5. de verit Christ. Rel. Videatur etiam Seld. de jure natur apud Gent. lib. 3. cap. 8. Nor are they therein mistaken for Abravanel assign's this as the Reason of God's instituting Sacrifices namely that the world being accustom'd to them it had not been easy to have wean'd them from them commentâ— in Pentateuch I have quoted these testimonies to shew that they who derive the Original of Sacrifices from the institution of God are so far from doing it because of the Authority of the Jews and Easterlings as a late Author would perswade us def continuat p. 426. That on the contrary the opinion which himself embraceth received its first countenance from them And may indeed be reckoned among the rest of the fables of which they are impleadable as the Authors Of the same judgment were some of the ancient Fathers as to the Original of Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome speaking of Abel having saies he been taught by none nor having any Law prescribed him concerning the offering of first-fruits of his own accord moved only by the gratitude of a thankful mind he offered Sacrifice to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of all those who antecedently to the giving of the Law sacrificed Beasts to God no one did it by a Divine command though it be certain that God did both accept their offering and was well pleased with the offerers in Resp. ad Orthodox in operibus Justini ad interrogatum 83. I need not add that the Socinians are Universally of the same judgment the Reason why they are so being throughly understood Nor will I quote the testimonies which occur in Episcopius the Arminian and others of his perswasion to the same purpose For in matters of this Nature naked testimonies signifie only to tell us what men thought and ought to be of no further validity to engage our assent than as they are grounded on proofs and rational motives Now when we weigh the grounds of this opinion we meet not with the least thing that can sway a Rational mind to submit to it They who make Sacrifices an arbitrary invention of men to testifie their Homage to God have but two things to alledg in confirmation and proof of it First That Divine Worship being a Dictate of Humane Nature and it being agreeable to the Reason of mankind to express their sense of this Duty by outward Rites and significations there could be no symbol more natural and obvious to the minds of men whereby to signifie their Homage and Thankfulness to the Author of all their happiness than by presenting him with some of the choycest portions of his own gifts in acknowledgment of that bounty and providence that had bestowed them Def. Contin p. 421. For Answer I readily graunt it to be a Dictate of Humane Nature that God ought to be Worshipped And I withal acknowledg that it is agreeable to the Reason and Sense of mankind to express their sense of this duty by outward Rites and Significations nor have any supposed Thoughts Words and Gestures to be alone a sufficient expression of that Homage we owe to God But two things I deny 1. that precluding supernatural Revelation mankind since the fall have had any sufficient assurance that God would accept any Homage and Service from them at all The principles on which that supposition is raised are but two and both of them unable to bear that structure that is built upon them The one is the consideration of the Benefits which the divine Bounty confers on us but these being blended and out-weighed with so many calamities with which our lives are attended and there being other ends besides the ascertaining his complacency in us and our performances for which God in his Wisdom might confer them can give us no assurance either of the acceptation of our persons
had never assumed the Sacerdotal Office which they did by their offering Sacrifices these two being Relates But I find I have been already too prolix upon this head and they who can withstand the force of the fore-going Arguments are not like to be influenced by any thing I am further able to subjoyne § 5. We have already shewn that the whole of Obedience which we owe to God belongs either to Worship or Manners We have also declared the insufficiency of Natural Light for the Regulating of Worship Our next task is to demonstrate the defectiveness of it as to the conduct of Manners Manners are either such Duties as in themselves are acceptable and good or such as derive all their goodness from a Command with respect to the first revealed Laws are only declarative of the goodness of the Duty The Absolute Bonity of it having an antecedent foundation in the Nature of God the Nature of man and the Relation that man stands in to God But with reference to the second supernatural Law is constitutive of the goodness of the Duty There being nothing in the thing it self previous to the Command rendring it so And here though obedience be a Moral Duty yet the Law prescribing it is not properly Moral Law For the Morality of Obedience ariseth not from the Nature of the Command but from the Relation we stand in to God and the Dependence we have on him whereas the Morality of Law hath its Reason in the Nature of God and the congruity or incongruity of things enjoyned or forbidden to it That there are acts of Obedience distinct from Natural Duties which yet are not properly acts of Worship might be demonstrated by innumerable instances Of this kind there are several Duties founded in personal commands whereby none were obliged but onely they to whom they were immediatly given Such was the Duty of Abrahams leaving his Fathers House being built on a precept wherein he only was concerned The like may be said of the Obligation laid on the young man in the Gospel of selling all that he had c. Of this sort also there are several Duties arising from Divine Laws which concerned only a particular Nation and yet emerged not from Laws properly Ritual Of which number we may reckon the Obligations proceeding from the Judicials given to the Jews at least where the Reason of them was not Natural Equity By these Laws they came under Obligations that the rest of man-kind were not concerned in Yea they became bound to some things which setting aside the positive Law of God could not have been lawfully done and which at this day no Nation or Person can practice with Innocency viz. The Marrying the Widow of a Brother dead without Issue Such Laws Gods Dominion over all men as his Creatures authoriseth him to make and that as a proof of his own absolute Prerogative and for tryal of his Creatures obedience Nor did God ever leave man since he first Created him singly to the Law of Nature for the payment of that Homage he owes him but even to Adam in Innocency he thought fit to give a positive Law a Law which for the matter of it had no foundation at all in Mans Nature further than that he was obliged by his Nature to do whatsoever God enjoyned him Now these Laws having their foundation in Institution not in Nature The Reason of them being not so much the Holiness of God as his Soveraignty Natural Light can no ways be suppos'd a due measure of them nor able to instruct about them All that Obedience that resolves into the Will of God must suppose Revelation in that nothing else can discover its Obligation to man-kind saith a late Author Def. continuat p. 427. How consistently to himself in other places where he tells that all Religion consists in nothing else but the practice of Vertue and that the practice of Vertue consists in living suitably to the dictates of Reason and Nature I leave to himself to declare That there are positive Laws of God now in being and that in the vertue of them we are under Obligation to several Duties I shall God willing evince when I come to shew the insufficiency of the Law of Nature as it's Objective in the Decalogue as to being the measure of the whole Obedience we owe to God § 6. That there are Natural Laws as well as positive and that the latter are but accessions to the former we have else-where demonstrated Now these Laws being stiled Natural non respectu Objecti not because of their object many of the Duties we are under the Sanction of by them referring immediatly to God but respectu principii medii per quod cognoscimus because communicated to our Nature and cognoscible by Natural Light If the Light of Nature alone be of significancy in any thing 't is here And indeed the Writings of Heathen Philosophers such as Aristotle Plato Epictetus Seneca Plutarch Cicero Hierocles Plotinus c. The Laws of Pagan Common-wealths especially the Republicks of Greece and Rome the vertuous actions of persons not enlightned by Revelation of all ranks and qualities such as Socrates Aristides Phâ—cion Cato and many others not easie to be recounted shew that men left to the meer conduct of Natural Light can attain a better insight into the Duties of Nature than of Religion and know more of Vertue than of Piety For as both Amyrald and Sir Charles Wolseley besides others observe Cicero wrote to better purpose in his books de officiis than he did in those de Naturâ Deorum Yea even the Platonists the great Refiners of Religious Ceremonies who in stead of obscene and barbarous usages introduced civil and modest Rites discoursed much better of Vertue than Divinity Their Sentiments for the conduct of conservation being for the most part Rational and Generous whereas their Theological Notions are either obscure uncertain or romantick If we be then able to prove that Natural Light or the Law of Nature as it is subjective in man since the Fall is no sufficient measure of Moral Duties or of those Duties we are under the Sanction of by the Law of Creation we shall get one step farther in our design namely that Natural Light is a very inadaequate measure of Religion In confirmation of this I might in the first place take notice how the great pretenders to the conduct of Reason prevaricated in all those prime Laws of Nature which Relate to the Unity of the God-head Though not onely the Being but the Unity of the Divine Nature be witnessed to by every mans Reason and we need onely exercise our faculties against Polytheism as well as Atheism Yet the Universality of man-kind setting aside those who had the benefit of a supernatural Revelation not onely sunk into the belief and adoration of a plurality of Gods but into the worshipping those for Gods whom to acknowledg for such is more irrational than to believe that
there is none at all There was scarcely any thing animate or inanimate but by some or other became deified Quicquid Humus Pelagus Caelum mirabile gignunt Id dixere Deos Colles Freta Flumina Flammas Aurel. lib. 1. contr Symm Whom one Nation adored for God another derided and treated as a brutish and senseless Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou adorest a Beast but I Sacrifice it Thou countest an Eâ—l a Deity but I esteem it dainty food Thou worship'st a Dog but I beat him Athen. Deipnos lib. 7. Quis nescit Volusi Bythinice qualia demens Aegyptus portenta colit Crocodilon adorat Pars hac illa pavet saturam serpentibus Ibin â—ffigies sacri niâ—et aurâ—a Cercopitheci Istic Aelurâ—s hic piscem fluminis illic Oppida tota canem Venerantur Pâ—rrum â—c cepe nefâ—s violare ac frâ—ngere morsu O Sanctas gentes quibus hâ—c nâ—scâ—ntur in in hortis Numina c. Juven Satyr 15. Thus Rendred by Sir Robert Stapleton Bythinicus who knows not what portents Mad Egypt deifies this part presents Devotion to the Crocodile in that Ibis with Serpents gorg'd is trembled at The long-tayl'd Monkey's golden form shines there There Sea-fish River-fish is worshipt here Whole Cities to the Hound their prayers address To strike a Leek or Onion with the edge of the presumptuous teeth is Sacriledge O Blessed people in whose Gardens spring Your Gods The great Gods whom they adored they could tell a thousand debaucheries of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence many of them from the example of their Gods encouraged themselves in all kind of Villany Egâ— homuncio id non facerem shall not I do what Jupiter did saith the fellow in Terence Hence Enâ—ius brings in Africanus boasting Si fas caedendo caelestia scandere cuiquam est Mâ— soli caeli maxima porta patet If killing can give title to the skye No man bids fairer for that place than I. Others of them were hereby influenced to mock at all Religion Vana superstitio Dea sola in pectore virtus And indeed as Arnâ—bius saies Rectiâ—s multo est Deos esse non credere quam esse illos â—â—les It is much more Rational to believe that there are no Gods at all than that they are such as they proclaym'd them vid. Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s but to consult the Apostle Rom. 1.23 And he will inform us what excellent Beings they were which men left to the guidance of depraved and darkned Reason owned worshipped for Gods Nor do I question but that several persons branded of old with the name of Atheists were only contemners of the Gods of their Country-men or at least it was the ill opinion they had of their own Gods which led them to a total denyal of the Deity for being assured that they were none and being at a loss to substitute the True One in their Room they sunk into an imagination that there was none at all Though I do not impeach Natural Light as altogether insufficient to have instructed them better because herein they crossed the dictates of the Rational faculty and stupendiously prevaricated in what they might have known yet it demonstrates how inadaequate a Rule it is of the duties we were obliged to by the Law of Câ—â—ation being inefficacious to regulate the great pretenders to the guidance of it in things that lay plainest before it And indeed had not God disabused the World by Revelation we have ground to think that man-kind notwithstanding the faculty of Reason would have still persevered in these corrupt opinions For the Eviction of the ineptitude of Natural Light to Regulate us in the Duties we are under the Sanction of by the Law of Creation I might in the second place observe the degeneracy of men left to the guidance of Reason in the Matter of Worship no less than in the Object of it Nor shall I here accuse them for prevarication in what they could not know but for shameful defection in what they might Though Reason could not tell them by what Media of Worship God would be honoured yet it could in great measure have told them by what he would not Haâ— they but consulted the Oracle in their owâ— breastâ— it might have resolved them thaâ— God would not be served by such obsceâ—â— Rites as such who were sober among themselves were asham'd to be present aâ— which occasioned the Poet to say of Catâ— Cur in Theatrum Cato severe venisti An ideo tantum vener as ut exires Mart. Epigram lib. 1. Ep. 1. Suppose it were left to the discretion of men to agree about the Sacra by which they were to worship God and suppose also it were left to their liberty that every different Nation might have its distinct and different Ceremonies of Worship yet there are still fundamental Laws of Reason to which if the Media and Rites of worship be not so exactly consonant yet they ought not to be repugnant to them The consideration of the Nature of God the Relation that one man stands in to another was enough to have instructed the World that Humane Victimes were so far from being well-pleasing to God that they were a great provocation to him And yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevailed universally for a long time in the World Not onely the Scythians Phenicians Carthaginians and other less civilised Nations but the Grecians Romans were immers'd in the guilt of offering Humane Sacrifices See Euseb. Prepar Evangel lib. 4. Dr. Owen 's Diatrib de justit Divin cap. 4. de Nat. Ort. c. Theolog. c. lib. 5. cap. 7. Saubert de Sacrif cap. 21. Grot. de verit Relig. Christ. lib. 2. I confess I do not in this particular so much complain of their want of means of knowing better as of their supineness and sloth in not exercising their faculties to enquire into these impieties However this is enough to declare that Reason is a very lubricous uncertain and fallacious Rule of the Obedience we owe to God by the Law of Nature when it hath not secured the Magnifiers and Courters of it from so unnatural abominations Yea even those who in their private thoughts detested those salvage Methods and Media of approach to God do yet virtually commend them while they advise every man to conform to the Rites and Religion of his own Country which I am sure the very best of them did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. Enchir. cap. 38. In Justification of the former Assertion concerning the defectiveness of Natural Light to Regulate the Obedience we owe to God by the Law of Creation I might in the third place insist on the infidelity oâ— some and scepticalness of other of the Philosophers about a future Life and State It is certain that without a perswasion oâ— these things we cannot expect that meâ— should either pursue Vertue or avoid
that essentially belonged to them â— Interrogas quid petam ex virtute ipsamâ— nihil enim est melius ipsa pretium sui estâ— Senec. de vit beat vid. etiam de Clement cap. 1. Epist. 113. But first it is 〈◊〉 palpable contradiction that any action or habit should be Morally beautiful otherwise than as it respects God whose Nature and Will is the measure of all its Moral pulchritude and therefore it ought to be referred to the honor of its Model Yea not onely the Will of God but his Nature requires that what-ever derives from him either as its idea or source should be ultimately resolved and terminated in him as its Center Secondly It is most false that either Habit or Act can be Rationally chosen or finally rested in for it self But either some benefit to our selves and friends or the honor and glory of some other must be proposed and intended by them For as all Habits are desired in reference to actions and operations so if in every action we design not an end in order to the attainment of which we so act we declare our selves brutish and irrational Though Brutus was as far tinctur'd with a persuasion that Vertue was its own End and Reward as any man else whatsoever yet it is most certain that he reckoned upon the accruement of something else by it whereof judging himself disappointed he proclaim'd Vertue to be but an empty Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall shut up this with a sentence or two of Austin Virtutes cum ad seipsas referuntur nec propter aliud expetuntur inflatae ac superbae sunt When Vertues are sought onely for themselves they degenerate into Pride and become Idols and the prosecution of them is Idolatry Proinde virtutes quas sibi videtur habere homo nisi ad Deum retulerit etiam ipsa vitia sunt potius quam virtutes Therefore the Vertues which a man thinks he hath if they be not referred to God they are Vices rather than Vertues de Civit. Dei lib. 9. cap. 25. vide Jansen de Stat. Natur laps lib. 4. cap. 11 12 13. It appears then from the whole of what we have said that the Law of Creation or of Reason as it is subjective in Man is so far from being the Rule of Religion in its utmost latitude that it is not a sufficient measure of Moral Vertue § 7. We come next to consider the Law of Nature or Right Reason as 't is Objective in the Decalogue which we have declared to be a transcript of the Law of Creation chap. 2. § 4. and have also demonstrated its perfection and sufficiency for the Regulating the Duties we are under by the said Law chap. 2. § 13. We cannot without very unbecoming thoughâ—s of the Wisdome of the Legislator but judge it a compleat Measure of all Moral Offices and performances seeing God designed it for a Law of Morality For as Plato says it belongs to a Law-giver not only to have an eye to a few things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to have an Universal respect to all and to every Vertue de legib 10. Nor can this be denyed of the supreme Rector presupposing him supernaturally to reveal a Law of Manners without reflexion both on his Nature and Government We will allow the Orator to complain latius patere officiorum quam Juris Regulam That there is more belongs to our Duty than ever was enacted by any Civil Law but we dare not entertain the like thoughts of the Divine Law especially when it was given by God for this very end that we might be illuminated and conducted by it in the offices of Morality It is no part of my concern at present to enquire whether the Decalogue comprehend any more in it than a transcript of the Original Law or whether besides its being a Collection of Natural Laws there may not be some positive precepts as well as arbitrary appendices added to it It is enough to me that it contains an Epitome of the Dictates of Right Reason and that 't is a compendious Draught and Model of the Law of Nature nor will I at this time interest my self in that Controversie whether there by any thing else required in it yea or not I withal readily grant that Obedience to all the Duties of Instituted Religion is bound upon the Soul by the Law of the Ten Commandments seeing that obligeth us to obey God in all the declared Instances of his Will As there is nothing in positive Religion repugnant to any principle of Nature so these very duties which do immediately fundate in Gods Will do challenge our obedience in the Vertue of a Natural Law I crave also to have it observed That the Decalogue may be considered either as it is a meer Draught and Delineation of the Law of Creation or as having annexed to it a Remedial Law to which in its most exacting Rigor it was made subservient Though the Law of the Ten Commandments for the matter and substance of it be one and the same with the Law of Creation being in this respect only Renovatio antiquae Legis not Latio novae and still Natural with reference to the things enacted though positive as to the manner of the promulgation Yet as given by Moses there is a Law of Grace couched in it which no wise appertain'd to it as communicated at first with our Natures Hence the Lord in the very Preface of the Decalogue treats with them as their God Exod. 20.1 i. e. as their everlasting Benefactor which in the Vertue of the Covenant of Works and in Reference to the meer Law of Creation he neither was nor could be since the first ingress of sin In this sense David takes the Law in most of his Encomiums of it And in this acceptation I acknowledge the Law to be the measure of all the main Duties which we owe to God either in the way of Natural or Instituted Religion It is true there are some Duties of peculiar New-Testament institution but those as they are in themselves of a subordinate Nature to the great demands of the Law of Faith being chiefly stipulations of our performing the conditions of it So both the constituting practising of them had been unsuitable to the Old Testament oeconomie The like may be said concerning those obligations which we are manumitted and set free from which the Mosaick Church were under the Sanction of That which I undertake the Justification of is this that the Decalogue as it is a meer transcript of the Law of nature or right Reason is not the measure of the whole of Religion nor as it is Christian of the most momentous parts of it Nor can the contrary be affirmed without renouncing of the Gospel which I am afrai'd too many as being weary of it are ready to doe For First if the Decalogue as it is a meer new Edition of the Original Law of nature be the sole and only Measure
of Religion then the New Covenant is nothing but a repetition of the Old Yea there is no such thing as a New Covenant with respect to the Terms of it onely it is so called with respect to the manner of its Promulgation For where the Terms and conditions vary not neither do the Covenants vary 'T is their differing in their Demands that gives them the Denomination of distinct Covenants To assert a coincidency as to the whole preceptive part betwixt the two Covenants is in effect to bid us disclaim a great part of the Bible What tendency some expressions of a late Author have this way I shall refer to the judgment of others As in the State of Innocence the whole Duty of man consisted in the practice of all those Moral Vertues that arose from his Natural Relation to God and man so all that is superinduced upon us since the fall is nothing but helps and contrivances to supply our Natural defects and restore us to better ability to discharge those duties we stand engaged to by the Law of our Nature and the design of our Creation c. def contin p. 315 316. The supposition of sin does not bring in any New Religion but only makes new circumstances and names of old things and requires new helps and advantages to improve our Powers and to encourage our Endeavours And thus is the Law of Grace nothing but a Restitution of the Law of Nature ibid. p. 324. Secondly there are several duties incumbent now upon us which also constitute the chief part of our Christian Obedience that the Decalogue as ' its a transcript of the Law of right Reason or of Nature is perfectly a stranger to For proof of this I shall only insist on Repentance towards God and Faith towards Jesus Christ. I suppose it will be granted by most that Repentance in all the parts and branches of it viz. conviction of sin Contrition for it and conversion to God from it are Duties we are all under the obligation of I said by most because of some expressions in a late Author which I can hardly reconcile with the account which the Scripture gives us of Repentance or with that modesty which we ought to exercise in the things of God The Fathers first preachers of the Christian Faith did not fill peoples heads with scruples about the due degrees of Godly sorrow and the certain symptoms of a through-Humiliation def contin p. 306 307. And a little after They says he meaning the Noncomformists examine the truth and reality of mens conversion by their orderly passage through all the stages of conviction And unless a man be able to give an account of having observed and experienced in himself all their imaginary Rules Methods of Regeneration i. e. conviction and contrition c. they immediately call into question his being a Child of God and affright him with sad stories of having miscarried of Grace and the New-Creature And he is lost and undone for ever unless he begin all the work of conversion anew and he must as it were re-enter into the Womb again pass through all the scenes workings of conviction in which state of formation all new converts must continue the appointed time and when the days are accomplished they may then proceed to the next operation of the Spirit i. e. to get a longing panting and breathing frame of soul upon which follows the proper season of delivery and they may then break loose from the Enclosures of the Spirit of Bondage and creep out from those dark Retirements wherein the Law detain'd them into the light of the Gospel and the liberty of the Spirit of Adoption p. 309 310. However I can justifie the forementioned steps and degrees of Repentance both by Scripture and Reason Now this the Moral Law as 't is a meer summary of the Law of Nature neither know's nor allow's I confess the Law of Creation obliging us to love God with all our Heart Soul and Strength and in all things to approve our selves perfect before him doth by consequence in case of the least faileur oblige us to sorrow And thus men wholly strangers to the renueing grace of the Covenant may repent witness among others Judas as to the act of betraying Christ. But to encourage us thereunto by any promise of acceptance without which no man will ever be found in the due practice of it Heb. 11.6 Or administer help for the performance of it this it neither doth promiseth nor can do or promise For being once violated it know's no other language but the thundring of wrath against the transgressour Now one and the same Covenant can not be capable of two such contrary clauses as denouncing an inevitable curse on whosoever shall not observe the Law in all points and promising mercy to those that repent of the transgressions which the do commit They like may be said of Faith This is the great condition of the Gospel Gal. 3.22 Act. 13.29 Rom. 10.9 One of the principal Duties we are now obliged to 1 Joh. 3.23 Joh. 6.29 Now this as 't is the condition of Gospel-pardon the Law is utterly unacquainted with know's nothing at all of it It is true there is a general Faith terminating on the Existence Authority and Veracity of God which comes under the Sanction of the Law of Creation But Faith as respecting a Mediator and Gods treating with us through him the Law is both ignorant of and at enmity with Gal. 3.12 The Law is not of Faith Rom. 9.32 33. Israel which followed after the Law of Righteousness hath not attained to the Law of Righteousness wherefore because they sought it not by Faith but as it were by the Works of the Law I know not whether it be upon this account because Faith comes not smoothly enough within the compass of being a Moral Vertue that a late Author is pleas'd to scoff at Faith in our Lord Jesus Christ not only by stiling it in mockage the dear darling Article of the Religion of Sinners Def. Contin p. 322. but by representing what the Scripture every-where ascribes to it in such terms of Drollery Scorn and Contempt that I tremble to transcribe them They make says he a grievous noise of the LORD CHRIST tell fine Romances of the secret amours betwixt the believing Soul and the LORD CHRIST and prodigious stories of the miraculous feats of FAITH in the LORD CHRIST Reproof to the Rehears Transpros p. 69. See also Def. Contin p. 135· 140. But while men believe their Bibles they are not to be jeered out of their Duty and Happiness And this is all I shall discourse of the first Instrument of Morality viz. the measure of it and I hope it appears by what hath been offered that the Law of Creation which is the Alon◠Rule of Moral Vertue whether we take it subjectively as it is in Man since the Fall or objectively as it is in the Decalogue
us Wicked and Sloathful is the due Character of every Unregenerate Sinner Math. 25.26 They would not that I should Reign over them Luc. 19.27 Those who were invited would not come Math. 22.3 They hated knowledge and did not choose the fear of the Lord they would none of my Counsel and despised all my Reproofs Prov. 1.29 Sinners are so passionately in love with the inescations of the Animal life that they are resolved upon pursuing the gratifications of it Is it not upon this account that both the Promises and Threatnings of the Word are proposed to us under the Reduplication of our being obstinate and rebellious but alas such is our loathsome wickedness and affected wilfulness that neither the one influence our Dread and Fear nor the other our Love and Ingenuity § 5. Having dispatched these preliminaries we come now to state the extent of Natural Power and to declare what in its highest improvement it may arrive at and as a clear fixing of this will be a service of some significancy in it self so it will exceedingly contribute to our better proceed in what is behind and facilitate the proof of the necessity of a superadded infused principle in order to our acting in the Duties of Practical Religion so as to be accepted with God First then There is not only a passive capacity in our Faculties of receiving grace but they are also capable of being elevated actively to concur as vital Principles in the exercise of Faith Hope Love c. Brute Animals are in neither sence capable of Grace They can neither receive such Qualities as may dispose them for such operations nor are they possessed of such Faculties as can become vital Principles of Religious acts The potentia obedientialis lata of many of the Schoolmen whether active or passive is an irrational figment and invented only to subserve the Dogm's of Transubstantiation and the Sacraments producing Grace ex opere operato But the Soul of Man without the addition of any new Natural Powers is both capable of receiving Grace and of being elevated to concur as an Active vital principle of holy and Spiritual operations There is lay'd in our Natures as we are men a foundation which through the Communication of a Divine Seed may be improved to the highest and holiest employments There is a Radical disposition in us for Grace nor doth the Divine Image overthrow but perfect our Intellectual powers Posse habere fidem est naturae hominum saith Austin de praedest Sanct. cap. 5. As Grace was originally due to our Natures so it is still agreeable to them But though the Soul by being elevated and perfected by Grace becomes an active Vital Principle of holy operations yet in the reception of the first Grace it is purely passive not cooperating in the least to the restitution of the Divine Image no more than it did to the production of it in the primitive Creation Nor doth this hinder but that we both ought and may act in order to the obtaining of it by being found in the exercise of those means prescribed by God for the Communication of it Secondly The abilities of Nature prudently managed and industriously improved may carry men to a performance of the material parts of the Duties of the second Table This we at once acknowledge and praise in many of the very Heathen Their infidelity out-doing here the Faith of many Christians according to that of Minucius non praestat fides quod praestitit infidelitas Besides the experience of all ages we have the Testimony of the Apostle in justification of this Rom. 2.14 The Gentiles which have not the Law do by Nature the things contained in the Law as the Light of Reason informed them what they ought to do in most cases of this kind so nothing obstructed but that they might have done it As many excellent instructions are to be met with in the writings of the Philosophers to this purpose so the Heathen World especially Greece and Rome hath produced a vast number of persons eminent if not in most at least in some one or other instance of Moral Vertue Aristodis is famous for justice Epaminondas for Prudence Curius for Temperance Thrasibulus for Integrity and love for his Country Cimon for beneficence and liberality though of a low fortune Timoleon for Moderation and Humility in a prosperous condition c. It were easie to expatiate upon this theam and to create matter and occasion of shame to Christians who suffer themselves to be thus out-done by Pagans Our Religion comes behind their Morality and our pretences of Grace are out-shone by their Vertue Suppose their ability and strength proportionable to ours yet our outward and objective helps so vastly exceeding all the means which they had of exciting and improving Natural Powers to equal them only in Vertue is a high dishonour to God and an enhancement of guilt upon our selves and to come behind them in any of the branches of Morality is openly to affront the provisions of the Gospel and to cause that worthy Name by which we are called to be basphemed Nor doth our profession of Christianity while attended with a neglect of Moral performances serve to any better purpose but to dishonour Christ and dammage our selves And as we readily acknowledge that men in the alone strength of Natural Abilities may proceed thus far in the practice of Moral Honesty Righteousness so I know no man that decryes these performances as things not only useless but dangerous if void of Grace As a late Author falsly suggests Eccl. pol. p. 73 repr to the rebers p. 55. Or who affirms that it is better to be lewd and debauched than to live an honest and vertuous life No! we ascribe all due praise to them and press them upon the Consciences of those we have to do with both from the authority of God the pulchritude and beauty that is in them and their exceeding usefulness not only to others but even to the Authors of them Nor do I know any that make Moral Goodness the greatest let to Conversion or who say that Vertue is the greatest prejudice to the entertainment of the Gospel and that Grace and Vertue are inconsistent Idem Def. contin p. 34. Eccl. pol. p. 73. or that the Morally Righteous man is at a greater distance from Grace than the Prophane No! we are so far from affirming that the acting up to the principles of honesty is of it self an obstruction to the Conversion of any that we reckon it to contribute exceedingly to the promoting of it in that it begets a greater serenity and clearness in the mind for the discerning the excellency of the Doctrines and Duties of Religion which men of Debauched lives are indisposed for For sensuality fleshly Lusts do debase the minds of men darken their Reason tincture their Souls with false colours fill their Understandings with prejudice that they have not the free use of their