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
meer digest of the Eternal Rules of Nature right Reason § 2 All that Relates to Religion may be reduced either to faith or obedience to what we are to believe or what we are to perform Faith and practice engross the whole of mans duty Credenda agenda constitute the System of Religion nor are the Articles of our Creed less necessary than the precepts of the Decalogue It is not therefore the running after a Bubble of our own blowing as a late Author phraseth it def continuat p. 326. To discourse the obligation we are under to Articles of Belief For as they constitute one entire part of Religion and are bound upon our souls by the same Authority and under the same penalty with Moral services So our assent to them and belief of them is not only a necessary part of that Homage and Fealty we owe to God but it is introductive of all the other operations and services we exert towards him Every distinct act of obedience supposeth a distinct act of faith with reference to some Article or other So far as we preclude any Article of faith from our Belief we so far discharge our selves from the practical obedience that emergeth from it Our obeying the Soveraign will of God doth not only suppose his Veracity in every Revelation of his will concerning our Duty but a distinct knowledg and fiduciary assent to the several Articles from which it ariseth and on which it attends The Articles of our faith are not like the Theories of Philosophy which no way influence obedience but every Dogma in the Creed is subservient to and authoriseth a practical Homage So far then as Natural Light fals short of being a sufficient measure of the Credenda of Religion so far doth it also fall short of being a Measure of the Agenda of it Is it probable that it should direct us to the conclusions when it is ignorant of the premisses or that it should inform us of the superstructures when it hath no knowledg of the foundation Though nothing proposed to our belief be repugnant to Reason yet I hope we do not so far Socinianize as to deny but that there are some things above the reach and comprehension of it Some Articles of our Religion as they have no foundation at all in Nature by which they can be known or understood such are the Doctrines of the Trinity The Incarnation of the Son of God The Resurrection of the dead the Oeconomy of the Spirit and the whole method and means of our Recovery by Jesus Christ So being most plainly revealed they exceed the Grasp of our minds as to the full comprehending of them Though Reason be the great Instrument by which we come to discern what is Revealed for our belief yet 't is no way's the Formal Reason of believing them Though we examine the Truth and certainty of Revelation by it whether such a Declaration be from God or not yet it neither is nor can be the Standard Regulating the things Revealed There are other Doctrines which though as to our perception of them they have a foundation in Nature and there be Natural Mediums by which they may be discerned yet such is the present Darkness and pravity of our minds that without the assistance of a Revelation they only puzzle mislead or leave us sceptical about them Of this kind are the Articles relating to the Production and Fabrick of the World the Origine of Evil the Corruption of Humane Nature the Ingress of Death c. Concerning which never any without a supernatural Revelation attained either to satisfaction or certainty Much of that Homage and practical obedience which we pay to God results from Truths depending on meer Revelations Yea it were not difficult to demonstrate thaâ— there is hardly one Article of Belief so fully and certainly known by Natural Light as is requisite to a through incouragement and practice of vertue and suppression of vice A knowledg of the Entrance of sin the corruption of Nature our obnoxiousness to Punishment together with an account of the means provided of God for the Removing of Guilt and the bringing us to a Reconciliation with himself are absolutely necessary to be understood in order to the performance of the Duties of the Gospel On these Heads doth the whole of Instituted Religion and Christian odedience depend Now whatever dark and uncertain guesses men through the exercise and improvement of Natural Light may arrive at as to some of those yet no one left to the conduct of meer Reason arose ever to any clear perswasion full certainty about them See Amyrald his Treatise concerning Religions from page 183 to 264. That Light wherewith every man is born hath served the best improvers of it for little else but to mislead them about these things Nor needs there any other evidence of this but the sad prevarications of the most knowing persons of the World where a Revelation hath not been heard or received concerning them Forasmuch therefore as Natural Light is every way uncapable of instructing us in these Truths it necessarily follows that it can direct us unto none of the Duties which proceed from them It is a poor Apologie of a late Author that intending a comprehensive scheme of the practical Duties of Religion he purposely omitted articles of meer belief as impertinent to the matter and design of his enquiry Def. Continuat p. 326. For besides that there are no Articles of Meer Belief every one being adapted more or less to influence our conversation either towards God or man The doctrines represented by the learned person whom he there reflects on are such as ground the whole of Christian practice and to exclude them the Scheme of Religion is plainly to vacate all the Duties which as Christians we are bound to § 3. Whatsoever appertains to Obedience must be referred either to Worship or Manners To one of these branches do all the practical Duties of Religion belong That which we advance to then in the next place is That the Light of Reason or the Law of Nature as it is subjective in man is no due measure for the Regulating of Divine Worship We do not deny but that Natural Light instructs us That God is to be Worshipped That there is such a Homage as Worship due from man to God we need no other Assurance than what our Reason gives us Though the School of Epicurus differ from the rest of man-kind in their inducements of venerating the Deity yet they acknowledg that we ought to venerate Him Never any that confessed a Supreme Being but they also confessed that such an honour as worship ought to be paid him This is indelible in every mans Nature without devesting our selves of our faculties we cannot gain-say it Nor do we deny in the second place but that we may arise by the Light of Reason to that knowledg of God Primus est deorâ—â— cultus Deos
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
live soberly to our selves righteously towards our neighbour or answerably to the dependance we have on or the relations we stand in unto God whence it naturally by a kind of necessity comes to pass that they are wholly estranged in their lives from that Sobriety Temperance Justice Equity Devotion Humility Gratitude Meekness c. they should be in the exercise of These men presume themselves into Salvation and claim happiness on the boldness of their belief nor do they apply themselves to conquer heaven otherwise than in the alone virtue of their imagination If they can but arrive at so much impudence as to vote themselves Saints they think that they are acquitted from all care of Vertue and Obedience These are the men who set vertue and grace at odds who frame to themselves a Religion not only empty of but inconsistent with real goodness the unhappy off-spring of those whom the Apostle James encounters Cap. 2. vers 14. to the end The Second is That some having obtained of themselves endeavour to prevail with others to renounce and seclude all infused principles commonly called grace with the subjective influences of the Spirit and to erect in the room thereof acquired habits natural dispositions innate abilities and moral vertues as the whole of that in the strength of which we may live acceptably to God and acquire a fitness and title to immortality and life Moral vertue saith a late Author is not onely the most material and useful part of all Religion but the ultimate end of all its other duties And all true Religion can consist in nothing else but either the practice of vertue it self or the use of those means and instruments that contribute to it Eccles. polit p. 69. All Religion is either vertue it self or some of its instruments and the whole duty of man consists in being vertuous ibid. p. 71. There is nothing beyond the bounds of moral vertue but Chimera's and flying Dragons illusions of fancy impostures of Enthusiasm Idem def continuat p. 338 339. Hence he challengeth any man to give him a notion of grace distinct from morality affirming that if grace be not included in morality that it is at best but a phantasm and an imaginary thing Eccles. polit p. 71. and again that the spirit of God and the grace of Christ when used as distinct from moral abilities performances signify nothing def continuat p. 343. Thus vertue grace are not only made co-incident morality and Religion in its utmost latitude made convertible terms but in the pursuance of these Notions men are acted to vent all manner of contempt against the Spirit of God deriding the inward operations quicknings and influences of the Holy Ghost as Enthusiastick dreams canting phrases the fumes of Religious madness To be born again and to have a new spiritual life is a phantastick jargon unless it only signify to become a new moral man saith the former Author def continuat p. 343 344. All the pretended intercourse betwixt Christ a believing soul in way of discoveries manifestations spiritual refreshments withdrawings dâ—sertions is nothing but the ebbs and tydes of the humours of the body and the meer results of a natural and mechanical Enthusiasm nor otherwise intelligible than by the laws of mechanism as the motion of the heart and the circulation of the blood are ibid. p. 339 340 341 342. Hence to describe conversion by our being united to Christ and ingrafted in him is called a rowling up and down in ambiguous phrases and canting in general expressions of Scripture without any concern for their true sense and meaning ibid. p. 343. The consideration of the inconsistency of these principles with truth the affront offered to the Gospel and dammage done to the souls of men by each of them hath led me to this undertaking On the one hand to separate grace from vertue and to set faith and morality at variance cannot but furnish men Atheistically and irreligiously disposed with occasion of Blaspheming that worthy name by which we are called it being too much the custom of prejudiced disingenuous persons to reflect the scandals which arise either from the doctrines or conversations of professors on that Holy and innocent Religion which they though but hypocritically do profess On the other hand to swallow up the whole of Religion in morality seems a plain renouncing of the Gospel and shapen particularly to befriend men in such a design For if the Gospel be nothing but a restitution of the Religion of Nature as the aforesaid Author affirms def continuat p. 316. And if the Christian institution doth not introduce any new duties distinct from the eternal rules of Morality as is alledged def continuat p. 305. I see not but that whoever would act consistently to these principles he must needs proceed to a plain renunciation of all the instituted duties of the Gospel which is to overturn the whole fabrick of Christianity confine himself to the Decalogue that being a plain and full system of the law of nature and a sufficient transcript of the duties we were obliged to by the rule of Creation Nor supposing that Martin Sidelius was not mistaken in his hypothesis that all Religion consists in morality alone The same opinion with that asserted by a late Author can I censure him for what he thereupon proceeded to namely the renouncing the Gospel Nor doth he deserve the character fastned upon him def continuat p. 313. of a foolish and half-witted fellow upon the account of his deductions they being neither streined nor absurd but clear and natural whatever he demerited upon the score of his premises These among other Considerations having swayed me to this undertaking I would hope that an endeavour of instructing the minds of Men and of contributing to the conduct of their Judgments and Consciences in those things may not be unacceptable and the rather because not onely of some difficulty in setting forth the due lines measures and bounds of Vertue and Grace the describing their mutual Relations and the subordination of the one to the other But because there is very little extant upon the subject at least with respect to the end and in the manner that it is here managed Nor indeed was any thing of this nature thought necessary in a Nation where the Gospel is embraced till the Debates and Discourses of some have of late made it so § 2. To avoid all Ambiguity Darkness and Prevarication it will be needful ere we make any further proceed that we fix the meaning and import of Vertue and Morality Grace and Religion these being the terms of the Question to be Discoursed and Decided nor without a setling the Notion and Conception of these can any thing of this Argument be duly understood Vertue is a term seldome occuring in the Scripture In the Old Testament we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chajil several times rendred by our
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
is elevated adapted and brought into a disposedness of living to and acting for Him Now this Habitual Grace is twofold Gratia sani hominis and Gratia aegroti the Grace of innocency and the Grace of Recovery The first is stiled by Austin nâ—â—turae sanitas animae sanitas adjutorium robâ—â—ris naturalis The Health of the soul thâ— concreated aid communicated at first to and with our Nature the Second he callâ— Gratia medicinalis medicinale salvatori auxilium Medicinal Grace the Souls cure These two differ no less than health anâ— Physick do This acceptation of Grace iâ— frequent in the Scripture Joh. 1.14 The Word was made flesh and dwelt amonâ— us full of Grace and truth ibid. v. 16. Oâ— his fulness have all we received and Gracâ— for Grace Eph. 4 7. Unto every one of uâ— is given Grace according to the measure oâ— the gift of Christ c. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Nature whereof we are madâ— partakers 2 Pet. 1.4 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of his Son to which we are preâ—destinated to be conformed Rom. 8.29 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of him that created us Col. 3.10 Thirdly It is used Passively to intimatâ— those actual supplies of ability and strength which from time to time are ministreâ— unto us This Austin calls adjutorium actioâ—nis in contradistinction from the formeâ— which he calls adjutorium possibilitatis This is the import of it 2. Cor. 12.9 â—nd he said unto me my Grace is sufficient 〈◊〉 thee for my strength is made perfect in â—â—akness And Heb. 4.16 Let us thereâ—â—re come boldly unto the throne of Grace 〈◊〉 we may obtain mercy and find Grace to 〈◊〉 in time of need Through this it is 〈◊〉 we are not at any time tempted beyond â—hat we are enabled to encounter and unâ—â—rgo 1 Cor. 10.13 And according 〈◊〉 the proportion of assistance afforded us 〈◊〉 this kind we are more or less vigorous 〈◊〉 duty victorious over temptations enâ—â—rged in our communion with God Fourthly it is made use of to express â—ose acts and operations of ours which proâ—eed both from habitual and actual Grace Col. 4.6 Let your Speech be always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Grace i. e. Gracious pious â—uch as may appear to be from Grace Col. â— 16 Singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Grace in â—our heart i. e. after the manner of pious persons Eph. 4.29 Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may Minister Grace unto the Hearers i. e. some spiritual advantage And I suppose the Apostle in his using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Contribution intended not only to declare the freeness of the donation but to intimate the Principle whence 〈◊〉 relieving of others should flow 1 Cor. 1â—3 Whomsoever yee shall approve by 〈◊〉 letters them will I send to bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Liberality to Jerusalem 2 Cor. â—6 7. We desire Titus that as he had begâ—â— so he would also finish in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Grace also Therefore as ye 〈◊〉 bound in every thing in faith in utterancâ— and knowledg and in all diligence and 〈◊〉 your love to us see that ye abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Grace also Nor is it aâ— exception of any import that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occuâ— in other Authors expressive only of benevâ—â—lence without relation to a vital reneweâ— principle whence in order to an acceptatioâ— with God it ought to proceed as in thaâ— of Aristole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is charity wheâ— he that hath relieveth him that wants Rheâ— lib. 2. cap. 9. For alas How should they look farther than the Substance of thâ—â— action who as they did not throughly understand the corruption of Nature so they knew nothing aright of the renovation of it But their use of a word or phrase is no ground for the circumscribing and confining the Holy Ghost in the application of them These are all the acceptations of Grace â—hich have any affinity to the present â—ubject I know not whether all this will â—ot be called Gawdy Metaphors childish â—llegories Spiritual Divinity a prating of â—â—rases empty schemes of Speech But â—esides that all these acceptations and disâ—â—nctions have been received by Fathers â—choolmen and Divines of all ages and â—erswasions we have found them also â—arranted by the Holy text so that to imâ—each any one of them is not only to arâ—aign Divines of all sorts but to remonâ—trate to the Scripture it self The Terms â—hen being thus open'd and explain'd The Question to be debated is Whether Moral Vertue be all one with Grace Whether Morality and Holiness be Universally the same thing Or whether the whole of that Obedience which we owe to God be nothing else but the practice of Moral Duties Now the negative is that whereof we undertake the defence and justification in the following Chapters CHAP. II. Several things premised in order to 〈◊〉 decision and the determination of 〈◊〉 question 1. All Moral actions receive thâ— denomination of Good or Bad from their câ—â—â—formity or difformity to some Rule 2. 〈◊〉 alone Rule of Morality is Law 3. Man oâ—â—â—ginally created under the Sanction oâ— Law 4. The nature of that Law with 〈◊〉 manner of its promulgation 5. Man endâ—â—ed at first with strength and ability for 〈◊〉 observance of all the Precepts of it 6. Sâ—â—posing an observation of all the duties mâ—â—â—kind was obliged to by the said Law 〈◊〉 he could have lay'd no claim to immortaâ—â— and â—ife without a superadded stipulatâ—â—â— from God 7. The Law of Creation beiâ—â— ratified into a Covenant God took 〈◊〉 therein to secure his own Glory what evâ—â— should be the event on mans part 8. 〈◊〉 through the fall forfeiting all title to Liâ—â— abode nevertheless under the obligation 〈◊〉 the Law of his Creation 9. Every Law 〈◊〉 Nature is of an unchangeable obligatiâ—â— 10. A twofold mischief with refereâ—â—â—â— to that Law arrested mankind through 〈◊〉 fall 11. Some knowledg of moral Dutiâ—â— and an ability to perform the substance of â—hem still retained 12. The introduction of a remedial Law with the relations and duties which thence emerge 13. The subordination which the Law of Creation is put in to the Law of Grace 14. Our inâ—â—ptitude to the Duties required in the remedial Law and the Nature of it 15. Grace communicated to us to relieve us against this impotency 16. where ever it is wrought it is not onely attended with but it is the principle of all moral Vertue 17. Through the renovation and assistance of Divine Grace such an observation of the commands of God is possible as according to the Law of Faith doth entitle us to Life § 1. HAving in the former Chapter sufficiently explained the terms belonging to the question under consideration we now proceed to make a neerer approach to
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
Moral Rectitude and Obedience Though the Gospel strengthen the Duties of Morality by new Motives and improve them upon New Principles yet it no where gives us any New Precepts of Moral Goodness It is true Christ once and again particularly in the fifth of Matthew vindicates the Moral Law from the corrupt glosses and flesh-pleasing expositions of the Scribes and Pharisees who had restrained and perverted it from and besides the meaning of the Law and the intent of the Law-giver But he no where superinduceth any New Moral Duty that was not designed in the Sanction of it at first He hath retrived the old Rules of Nature from the evil customs of the World and rebuk'd the false expositions put upon the Decalogue by those who both then and for a considerable time before sat in Moses's Chair But he hath no where made new additions to them by putting his last hand as some men take upon them to say to an imperfect draught And indeed to affirm that the Decalogue was an imperfect and defective edition of the Natural Law is to assert that which no way accords with the design of God's Wisdom and Goodness in giving it For God's intendment in giving the Law of the Ten Commandments being to relieve us against the Darkness of Moral Good and Evil which had seized us by the Fall we must suppose it a sufficient draught of the Original Law of Morality otherwise we must conclude it not proportionable and adequate to the end it was given for which to assert is no less than an impeachment of the divine Sapience Faithfulness and Goodness Nor doth the bringing up such a report upon the Moral Law accord with that account which the Scripture every where gives of it The Law of the Lord is perfect Psal. 19.7 Not onely essentially perfect in respect of its purity and holiness but integrally in respect of its plenitude and fulness As it is in nothing superfluous which it ought not to have neither is it deficient in any thing that it ought to have Thy Commandment is exceeding broad Psal. 119.96 This it could not be if it were not a perfect measure of all Moral Duties Shall I add that the institution of New Moral precepts seems not at all consonant to the design that Christ came upon The Holy Ghost entirely allots the giving of the Law to Moses telling us that the work errand and business of Christ was of another Nature The Law came by Moses but Grace and Truth came by Jesus Christ Joh. 1.17 Christ's work was to bring into further light the Law of Faith and to redeem us from the Curse of the Moral Law not to augment the number of Natural Duties This may suffice to perstringe among others a late Author whose words are that the Decalogue was never intended for a perfect System of the Moral Law That â—e cannot imagine that by thou shalt not make to thy self any Graven Image is meant Thou shalt not institute Symbolical ceremonies or that by thou shalt not Murther alms and fraternal Correption are enjoyned c. Def. Continuat p. 312. It is likely that he and those of his persuasion would take it ill if I should tell them with whose Heifer they here Plow Therefore I shall irritate no man onely recommend those who desire farther confirmation in this matter to such who have debated the Socinian Controversies Now with respect to Christs having made the Moral Law of the Family of the Christian Religion in the place already assigned it a threefold subordination of that to this is easie to be manifested 1. That it is upon the alone score of the Law of Grace that God will accept any service at the hands of Sinners For though the Law as to the Obligation of it remain still in force and for the substance of it will do so to all Eternity yet that God will accept the service of Sinners is to be wholly attributed to God's transaction with them in the Covenant of Grace by Jesus Christ. 2. It is in the alone vertue of the Law of Faith and God's Mercy and Faithfulness therein displayed and declared that an ability is ministred to us of performing any part of Moral Obedience so as to be accepted with the Lord and afforded ground of expecting a reward thereupon This Grace comes not by Moses The Law as such administers no strength for the performance of what it requires this comes alone by Jesus Christ out of whose fulness we receive Grace for Grace Joh. 1.16 17. 3. Though the Original Law continue both to claym perfect Obedience and to threaten Death in case of the least faileur yet because of the introduction of the Law of grace over it the penalty shall not be executed provided we be sincere Christians flie to the hope set before us Heb. 6.18 Rom. 8.1 Not-withstanding both our manifest faileurs in that Obedience which the Law exacts and its severe denunciation of wrath upon the least sin yet our condition is not left hopeless providing we fulfil the terms of the Law of Grace Secondly The Original Law is brought into subserviency to the Law of Grace in this That though in it self and abstractedly considered it be only shapen to drive us from God and to fill us with thoughts of fear and flight and accordingly that was the effect of it upon Adam as soon as he had sinned yet through the introduction of the Remedying-Law it is become a blessed means in the hand of the Spirit to conduct us to Christ and God through him Hence it is stiled our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schoolmaster to bring us to Christ Gal. 3.24 And Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end of the Law for Righteousness c. Rom. 10.4 The scope and drift of the Law He to whom the Law guides and conducts Thus the word is used likewise elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the end i. e. finis intentionis the scope of the Commandment is Charity 2 Tim. 1.5 And not as Moses who put a vail over his face that the Children could not stedfastly look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end of that which is abolished To that which God aym'd at in and by the Mosaick Ceremonies 2 Cor. 3.13 That Righteousness which the Law becoming weak through the flesh cannot confer upon us Rom. 8.3 It conducts and leads us to Christ for the obtaining of This is a blessed subserviency that all that is frightful and perplexing in the Original Law whether the amazing strictness of its precepts or the severe dreadfulness of its denunciations is made contributory and influential to bring us to Christ and to God by him Thirdly Herein also is the Original Law subjected and made subservient to the Law of Grace That Faith in the Messiah is constituted an ingredient in every Moral act in order to its acceptance with God 't is this which mainly gives every action its Moral specification Though the foundation
of all Moral Duties be laid in the Law of Nature yet the practice of every Duty with respect to acceptance with God since the fall is regulated by that great positive Law of the New Covenant which enjoyns the tendring of all things through the Messiah Now the manner of performance being an essential ingredient into the determination of the Moral quality of an action and the New Covenant determining this as the manner in which every Moral action ought to be performed it naturally follows that Faith in Jesus Christ is become an ingredient into and a part of every Moral Duty § 14. Having intimated the introduction of a Remedying-Law and the subordination of the Original Law thereunto That which we are next to address to is the unfolding our impotency and inability for the performance of the Duties and Conditions of this Law of Grace We here suppose that the New Covenant hath its terms and conditions as well as the Old Every Covenant of God made with us as with parties Covenanting doth by vertue of the Nature of the thing require some performance or other of us antecedently to our having an interest in and benefit by the promises of that stipulation We take likewise for granted that Repentance towards God and Faith towards our Lord Jesus Christ Act. 20.21 are the terms and conditions of the New Covenant The state and condition of Weakness Alienation and Enmity that we are in to these great Duties of the Gospel is what I intend a little farther to treat First then The terms of the Gospel together with the foundations on which they bear were not discernable by Natural Light They take their alone Rise in the soveraign will and pleasure of God nor is there any medium by which we can know the free determinations of the Divine Will but his own Declaration These things have no foundation in the imagination of any Creature They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things not possible to be found out by sense or reason It is only Faith on the Word of God that gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidence and convincing demonstration of them and that begets an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confidence and full assurance concerning them Heb. 11.1 Hence it is that the Gospel is so often stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mystery see Math. 13.11 Rom. 16.25 Eph. 1.9 6.19 1 Cor. 4.1 c. Some take the word to be of a Hebrew Original and to be equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret or a thing hidden others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nicto clausos oculos habeo Whencesoever we fetch it the unsearchableness and hiddenness of the Gospel is intended in it The New Covenant both in the Doctrines and Duties of it lies in a higher Region than humane Reason in its most daring flight can mount to The matters and concerns of it are omni ingenio altiora out of the reach of Reason to discern till brought nigh by the Revelation of them in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world by all their Natural and Metaphysical Wisdom knew not God viz. as reconciling Sinners to himself by Christ till by the Gospel and the Preaching of it he made it known 1 Cor. 1.21 How should it come under the Apprehensions of men when it lay out of the reach of the Angelical Understanding Eph. 3.10 Unto Principalities and Powers in Heavenly places is made known by the Church the manifold Wisdom of God Had it not been for God's revealing it to the Church the Angels themselves had abode in everlasting ignorance of it There are no footsteps of it in the whole Creation nor evidence of it in the works of Providence The Placability of God through Christ is no part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that which maybe known of God by the things that are made Alas How shall they believe in him of whom they have not heard Rom. 10.14 That sin is pardonable we can only learn it there where we are taught how it is actually pardoned Before we can be sure of the Reconcileableness of God or the remissableness of Sin upon Faith and Repentance We must first be perswaded of one of these three 1. Either that God both can will forgive Sin without any satisfaction But this according to the Amyraldians themselves contradicts that idea of Righteousness Holiness and Justice which we have of God Or 2. That the Sinner himself can make satisfaction but that is repugnant to Natural light as much if not more than the former Or 3. That God hath found out a way of satisfying himself and that either by the death of his Son or by some other means not the first for as much as there is not one Iota of the incarnation death satisfaction c. of Christ in the whole book of Creation and Providence neither the second because notwithstanding the advantages which we through the enjoyments of the Scripture have beyond the Heathen of knowing what could have been and what could not have been we are yet so far from any clear certain grounds of believing the possibility of Salvation in any other way that we are furnished with very momentous arguments to the contrary Besides if I should not not be counted Young Raw Petulant c. I would ask the Disciples of Amyrald whether the works of God do naturally and by a vertue intrinsecal to them declare this Placability of God and Pardonableness of Sin on Faith and Repentance or whether they do it by vertue of a Divine Institution If they affirm the last pray how come the Heathens without a Revelation acquainted with that Institution Where and by whom had God told the world so much If they assert the first which alone carries probability in it Then 1. Adam from his own and his Wifes not being instantly destroyed upon the commission of Sin had sufficient assurance of the Placability of God and pardonableness of Sin previously unto and abstracting from all promulgation of the Covenant of Grace 2. How is it that seeing there are in the Government of the World as manifest instances of God's severity as his Lenity that forgetting all thoughts of the Wrath and Anger of God they should only possess a perswasion of his Mercy and Kindness 3. Suppose that God had preserved the Creation in Being without transacting with Sinners in a Covenant of Grace which I think implies no Contradiction pray what then of the Placableness and Compassion of God could it have taught us In a word all the Notices which the Heathen have or at any time had of the Reconcileableness of God they had it by Tradition from the Church nor do they resolve themselves into any other Original Shall I add in the last place that I never understood the consistency of the Amyraldian Hypothesis either with the Wisdom or Goodness of God A Reconcileableness on terms which according to those we are dealing
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
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
any other way than by the efficiency of the divine Spirit upon ours Def. Contin p. 334. I Answer 1. 'T is not unusual with some men both virtually and formally to contradict themselves And the Author whom we are replying upon seems to be endowed with a particular faculty that way as might be justified in many instances 2 'T is known that both the Pelagians and Socinians profess themselves the Friends and Patrons of Grace and yet those who are acquainted with the mistery of their Principles know that saving the Revelation of God in the Scripture they meant no more by Grace but Nature and the Humane Faculties Fronte placent quae fine latent We readily grant that the Arguments proposed in the Scripture may in a certain sense be stiled Grace but what affinity hath this to the inward ingraft principle that we are inquiring after It were too plain a defiance of the Gospel to renounce all inward Grace in express Terms and yet as some who seem to extoll grace exceedingly explain it no less is intended See this proved by Mr. Trueman in his Discourse of Natural and Moral Impotency a pag. 60. ad pag. 69. and in his other discourse concerning the Rectifying of some prevailing Opinions a pag. 244. ad pag. 259. § 4. Having declared the Apprehensions of the Philosophers and Others concerning the Principle of Moral Vertue namely that both Habits and Acts proceed from the strength and improvement of our Natural Abilities Before we come to inquire how far Natural Abilities seconded with the assistance not only of Philosophy but of Revelation may carry men in Practical Obedience There are several things of great import both for the vindicating the Divine Goodness and Justice and the convincing us of our Guilt notwithstanding any Impotency which we labour naturally under which I design a little to unfold as well as to propose First then Notwithstanding any Congenite Original impotency that men labour under They might do more in the discharge and performance of the Duties of practical obedience were it not for contracted Evil Habits and customs Custom in any thing is commonly stiled another Nature and not much amiss the power and efficacy of it being so great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome is an ascititious Nature say both Aristot. and Galen Tanta est corruptela malae consuetudinis ut ab ea tanquam igniculi extinguantur a Naturâ dati exorianturque contraria vitia so great is the infection of evil custom that the seeds of vertue communicated to us by Nature are choaked by it and vices contrary thereunto begotten Cicer. A Habit in any thing is as Galen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lasting and hardly dissolvable disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Long use and exercise becomes at last Nature Evenus in Aristot. Consuetude in sin doth so corroborate men in it that a vicious person cannot do well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even if he would which I suppose is no more but that he cannot obtain of himself to do it Arist. ad Nicomach lib. 3. Through an inveterate inclination of Will men become so addicted to Evil and so averse and disaffected to Good that no Arguments to the contrary weigh with them They grow so alienated by impure Habits that all Vertue becomes distastful and wickedness grows a pleasure Much of our Impotency to good is derived upon us by a familiarity with sin Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do Evil Jer. 13.23 Secondly They that have the Gospel are thereby brought into a considerable capacity of doing more than they that want it can Nor do I mean this only extensively that they are instructed about those duties whereof these are wholly Ignorant For in that case God will proceed with men according to the measure of light that every one hath and as Austin says of those with whom the knowledg of Christ and the Gospel never arrived veniam habebunt propter infidelitatem damnabuntur verâ— propter peccata contra naturam and a greater than Austin tells us That as many as sinned without Law shall also perish without Law c. as many as have sinned in the Law shall be judged by the Law Rom. 2.12 But I understand it with relation to those very Duties which the Heathen had some light concerning and various helps for the performance of For with respect to these We unto whom the Light of the glorious Gospel is come have advantages infinitely beyond them who never enjoy'd that vouchsafement The Declaration of our Duty is more clear as well as full The Religion of Nature and precepts of Moral goodness are unfolded with more perspicuity and plenitude in the Scriptures than in any or all the writings of the Philosophers Moral Vertues were never so established by the Light of Reason as they are by the Laws of the Gospel Here is no crooked line no impure mixture nor Vice obtruded for vertue In a word 't is only the Bible that gives us a compleat systeme of the Laws of Nature and therefore we who live under the dispensation of the Gospel have an advantage even of Moral Obedience ministred unto us that the Pagan world never had Our Obedience is also endeared to us by nobler promises than the Pagan Philosophers were ever made acquainted with and thâ—se promises are attended with all the motives of credibility 'T is likewise enforc'd under severer penalties than either Virgil or Homer in their Romantick description of Tartarus ever dream'd of Nor is there in all the Ethicks of the Grecians and Romans such an inducement and incentive to practical Obedience as the incarnation of the Son of God is nor such a matchless pattern of Universal Vertue as the life of the ever blessed Jesus sets before us So that upon the whole we who have the light of the Scripture are more inexcusable in our faileurs and criminal in our miscarriages than those who lived under the conduct of meer Reason were capable of being Thirdly How great soever the inability derived to and entayl'd upon us by the Fall be yet no man ever did what he might have done We complain of weakness but who acts the power he is imbued with We palliate our disobedience by pretences of Impotency but where is the man that ever exerted to the utmost the strength he had We put fallacies upon our Souls by seeming to bewayle our want of strength when in the mean time we neglect to exercise the Ability we are endowed with Though we cannot acceptably perform obedience save from a renewed principle yet may we not be found in the discharge of the Material part of Duties Though we cannot act holily as Saints yet we may act Rationally as Men. Though we be meerly passive in the reception of the first Grace yet may we not be found in an exercise of means prescribed by God in order to it We may read the
Natural Impotency and that the impotency under consideration is such were easie to demonstrate from what our Divines have proved against the Papists viz. That Grace was Natural to man at first not Supernatural 2. As the strength and malignancy of a Disease is best known by the powerful remedies which are necessary to conquer it So the quality of our inability will be best understood by considering the Nature of the means which can relieve us against it That inability then which Moral means are not sufficient to relieve us against is more than a Moral inability Now that Moral means are not sufficient to relieve us against the impotency we labour under might be easily proved by producing the arguments for Inward Efficacious Grace against those who admit only a Moral Suasion but this I suppose sufficiently done against Pelagian Jesuits and Arminians and in the matter both of the necessity of efficacious Grace and the way in which it is wrought we have both Amyrald and Truman harmonizing with us 3. Let us measure our thoughts by the report which the Scripture makes of our inability and we shall find abundant cause of judging it a Natural Impotency For the better clearing of this we may observe that in order to our readier conceiving our ineptness and indisposition to the things of God the Lord is pleased to represent it under such Metaphors and Similitudes as are of a familiar and easie perception and to wave others which possibly may be more Emphatical I shall only take notice that the Holy Ghost upon this occasion frequently stiles us Blind Now Blindness properly is affirmed of the eyes of the body and thence transferred to the Soul As we do not call him blind who wants a visible object Intellectus humanus non est id quâ—d in oculis corporis est facultas videndi cui satis est si lux exâ—erna offeratur Muscul. in Isa. 42. Caecitas est privatio Luminis interni cui tamen deest externum privatur quidem actu videndi cui vero internum deest privatur potentiâ videndi quantum ad organum spectat Strang. de Volunt Dei lib. â—4 cap. 8. or who wants an enlightned medium nor yet who wilfully shuts his eyes in the Meridian shine but him that wants an Organ so in spiritual things we are not to stile him Blind who by shutting his eyes precludes the light but he only is so that wants the faculty of seeing Other arguments to this purpose I supersede at present for the pursuing of this controversie is not that which we are much concerned in And indeed while such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is on all hands acknowledged which only the immediate inward efficacious working of the Spirit of God can relieve us against other debates are of small moment Only seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature requires that words be adapted to Conceptions not Conceptions moulded to words Dionys. Halicarn I will always prefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a clear expression to that which is doubtful and equivocal which I reckon Moral Impotency to be § 15. The necessity of Grace for the succouring us under and relieving us against this impotency is pleaded by all But it is withal too true that under the most specious pretences of it there is nothing more meant by some but our Natural faculties or at most the Objective assistances of the Holy Ghost in the Gospel That all the Jesuits and Arminians intend in effect no more were easie to demonstrate if that now lay before us All that we intend on this head at present we shall reduce to three conclusions First The operation of the Holy Ghost upon our faculties is always in agreement with and in conjunction with the Word We allow no man to pretend to the guidance of the Spirit who cannot justifie what he pretends to be conducted in by some Scripture-Text The inward energy of the Holy Ghost presupposeth the outward teaching of the Scripture There is always a sweet harmony betwixt the subjective and objective teaching of the same Spirit Jam. 1.18 Rom. 10.17 As upon the one hand tolle Spiritum a verbo remanet mortua litera so on the other hand tolle Verbum a Spiritu non amplius remanet Spiritus Dei sed Sathanae potius Take away the Spirit from the Word and the Word is but a dead Letter so take away the Word from the Spirit and it is not the Spirit of God but of Sathan rather Heming in Rom. 11.27 And therefore we require both an assiduous study of the Word and an examination of all impressions by it 1 Joh. 4.1 1 Thes. 5.21 As less will not secure us from unaccountable impulses so there is no fear of Enthusiastick phrenzies where this method is attended to Secondly There are thâ—se arguments impressed on the Scriptures as are every way fit to sway our Rational minds The Spirit doth not hurry us against Light and Reason but leads us by discovering a prevailing evidence in the things that it frames and moulds us to There is conviction goes along with the Spirits efficacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in demonstration of the Spirit and of Power 1 Cor. 2.4 When-ever the Holy Ghost by a vital presence perswades the soul to disengage it from sin and attract it to holiness he doth it in a way that is congruous to our Nature the soul divorceth that and espouseth this upon plenary conviction Flectiâ— Deus voluntates non invitas sed volentes August He doth not reduce us to himself by overthrowing our Wills but by the irradiations of truth and efficacy of Grace he makes us willing The Spirit when he comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will convince the world of Sin and of Righteousness c. Joh. 16.8 He will manage it in way of demonstration Now the Topicks of these Arguments are partly the precepts of the Word which are all holy just and good agreeable to the Dictates of Reason and the distinguishing taste we retain of Good and Evil. Approving themselves to our understandings if they be not enslaved to our lusts and sensual appetites Courting us to our interest as well as obliging us to our duty Arguing the Mercy of the Legislator as well as his Soveraignty Partly the promises of the Word which as they are in their Nature suitable to the immaterial quality of our souls and in their duration to their perpetuity and immortality So they are propounded to us upon the strongest grounds and motives which can engage our hopes and faith namely the Promise and Oath of God the death and merit of Christ the earnest and pledg of the Spirit Partly the threatnings of the Word which as they are dreadful in reference to things they denounce whether we consider the Nature of them or their continuance so they are unavoidable unless we repent and believe Thirdly There is an immediate powerful operation upon the Soul it self by which our Opposition is conquered
or services The other is the consideration of the Divine Goodness But the consideration of his Justice being as ponderous to the contrary this is as inept to beget an assurance of our acceptance with God as the former Conscience through being guilty being also suspicious will hinder us in our expecting any thing from the Divine Goodness by continually objecting his justice to us But supposing we were sufficiently furnished with Notices of the Divine placability and that he will accept a Homage from us yet it still remains to be proved that precluding a supernatural Revelation we have any rational ground of belief that he will approve our manner of approach to him by Sacrifices I know no perfection in the Divine Being to which they are Naturally suited It is true I find a Late Author insinuating that the Religion of Sacrifices flows from the Nature and the Attributes of God requiring no other discovery than the Light and no other determination than the choice of natural Reason def and continuat p. 427 428. But I would fain know what property in the Divine Nature the Religion of Sacrifices flows from God is not capable of being fed or refreshed by the scent and smoke of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. Sect. 24. Indeed Porphyry tells us that a great many thought so but I am sure it was a most foolish thought And besides what-ever flows from the Divine Nature and the Attributes of God the obligation to it is indissoluble nor can we be superceded the performance of it And by consequence the Worshipping of God by Sacrifices should both have obliged mankind in the state of innocencie and doth still indispensably oblige us Nor can the Christian Institution vacate any Duty that flows from the Nature of God Indeed the mysterious and gracious Counsels of Gods will in reference to our recovery from Wrath by the Sacrifice of his Son which he designed the bringing into light and the giving the world instruction about by this Medium render our being found in this Method of address to God while the end proposed in it continued very rational and justifiable but abstracting from that the mind of man can not entertain a more silly and ludicrous thought than that we should thereby honour God in a due and suitable way That we should adore and magnifie the Goodness and bounty of God in all the benefits we partake of and that we should use them soberly and discreetly improving them into motives of cheerfulness humility and advantages of service both in communicating to the wants of others and being the more alacrous in obedience our selves hath the authorisation of Reason for it and becomes that habitude we stand in to God as Rational Creatures But to reckon that the presenting God with slaughtered Animals is the most natural Symptome of Homage that Rational Creatures can express their thankfulness to him by Naturalis Ratio si recta esset sciret Deâ—â— tâ—libus non indigere neque ea à nobis requirere Râ—vet in cap. 4. Gen. Exercit. 22. Def. contin p. 431 I account it a sentiment only fit for them who never duly meditated what God is And in my conceit the missing of such an invention would have been so far from being flat stupidity that it would have argued a mind pregnant with generous thoughts of God The Second thing produced in proof that Sacrifices took their beginning from Humane Agreement is because there appears not any shadow of command for them when they were first practised and to say that the expression of worship by Sacrifices was commanded though â— is no where Recorded is to take the liberty of saying any thing without proof or evidence Eccl. Polit. p. 101. v. def contin p. 428. To this I reply that 't is not needful that every command relating to institutions be expresly and in terminis recorded 't is enough that it be colligible from the Scripture I know no Logick that will allow the sequel That because the command of a thing is not registred in so many words that therefore the thing it self is not of Divine Original The Reverend Person who reviewed and animadverted on the Ecclesiastical Polity told him that there was an Institution for the offering and burning Incense only with sacred fire taken from the Altar and that the Priests were consumed with fire from before the Lord for the neglect of it Yet there is no express command in the whole Scripture where that Institution is in terminis Recorded p. 272. This our late Author takes no Notice of in his Def. Contin but passeth it in deep silence as he doth all the most material things in the said Reply I shall only subjoyn one instance more to the same purpose The Observation of the Christian or First day-Sabbath will be allowed I suppose to have a Warrant in the Revelation of the Word yet there is not in the whole Gospel a Command in express Terms for the keeping of it There is indeed a precept in the Decalogue for the observance of one day in Seven as a Holy Sabbath to the Lord and there is an express determination founded on Gods Resting from his Works for the keeping the last day of the Hebdomadal Revolution during the Old Testament Oeconomy as a day of Sacred Rest. There are also various Arguments taken from the Creation of all things in and by Christ his Finishing and Resting from all the Works of the New Creation in and by his Resurrection his declaring that a Day of Rest accommodated to his own ceasing from his Works remains now for Believers Together with the Apostolical observation of the First Day of the week as a Sabbath to the Lord God's blessing his People in their attendance on him from time to time on that Day John Baptising it with the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's Day c. All which do evince the change of the Day from the Seventh unto the First to be of Heavenly Original and founded in Divine Authority Yet there is not a Command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the whole Sacred Code and Register for it In a matter of so great antiquity as Sacrifices when the Lord instructed his Church by Dreams Visions mental Impressions audible voice c. To affirm that there was no Divine Command for the Religion of Sacrifices because the Command is not expresly delivered is a very unwary and bold assertion It is enough for us if we can demonstrate that they acted not herein without a Divine Warrant though we cannot assign the manner in which it was prescribed and this we hope to make good to the satisfaction of all sober inquirers but to satisfie Scepticks and prejudic'd persons who have no mind to be convinced is more than any man can undertake The third Opinion then concerning the Original of Sacrifices is theirs who deduce them from the Institution of God himself And as this is the common sentiment
neither is nor can be the Rule and Standard of the whole obedience we owe to God CHAP. IV. 1 The Principle in the strength of which Moral vertues are acquired and moral actions performed taken into consideration Determined by the Philosophers to be nothing but our Faculties and the improvement of them by objective helps 2 The same affirmed by the Pelagians 3 The Judgment of a late Author as to this particular Inquired into and found coincident with the former 4 Several Things lay'd down in order to the better discussion of the extent of the promised power 5 What we may arrive at in the meer strength and through the improvement of our Natural Abilities distinctly proposed 6 The deficiencies that occur in those Duties which Men in the vertue of the foresaid Principles do perform 7 several Duties to which by the best improvement of Natural Abilities we cannot arise 8 The Necessity of an infused Principle inferred thereupon and further demonstrated 9 The whole concluded § 1. The Rule Measure of Moral Habits acts was in the former Chap. Enquired into and if the reasons there produced hold good they yield us this result viz. that in order to our conduct in the Duties of Religion there needs an other light than that of Nature We come in the next place to consider the other great Instrument of Morality namely The Principle in the strength and power of which Moral Habits are acquired and Moral actions performed Now the Philosophers knew no other Principle of Morality but innate ability and Natural Power Natura beatis omnibus esse dedit si quis cognovâ—â—it uti Claud. Iudicium hoc omnium mortalium est fortunam a Deo petendam a seipso sumendam esse sapientiam all men are agreed that as we are to ask external good things of God so we are to trust only to our selves for the acquisition of vertue saith Cicero de Nat. Deor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The adeption of vertue is in our own power saith Alex. Aphrodis lib. de fato § 27. As men attain skill in Trade's by discipline and exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the same manner do we attain Habits of vertue idem ibid. There is nothing more absurd saith Tully than to affirm that men may of their own accord be vicious also not vertuous Academ Quest. lib. 4. § 39. And therefore he tells us elsewhere Neminem unquam acceptam Deo retulisse virtutem propter virtutem enim jure laudamur de virtute recte gloriamur quod non contingeret si id donum à Deo non a nâ—bis haberemus That no man ever thankt God for being vertuous c. de Nat. Deor. That this was the general opinion of the Philosophers we have demonstrated more fully chapt 1. § 3. Being unacquainted with the Revelation of the Word where supernatural and divinely communicated strength is only promised and unfolded no better could be expected from them nor do I know upon what ground they could have lay'd claim to more As for those expressions which we meet with in the Platonists concerning the Divine Infusion of Vertue It may be easily reply'd that they had these Notions either immediatly from the Sacred Oracles or from some who understood the Jewish Traditions or else that being convinced of their own ineptitude to Vertue and not knowing whither to betake for relief they referred themselves to the supreme cause tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one who only could relieve them at a dead lift And if this answer be not thought sufficient I dare undertake to produce as many testimonies out of the Platonists for the acquisition of Vertue as for the infusion of it which argues that they were wholly at a loss about the attainment of it And that they alledged a Divine Communication of it not because of any foundation they had in the light of Nature for such a persuasion but because they knew not how else to satisfie themselves in their enquiries about the adeption of it 'T is true all the Philosophers contend for objective helps by which we may be excited to exert our Natural strength for the adeption of Vertue but for any active subjective Principle of it besides connate ability they were so far from allowing it that they lookt upon it as rather meriting scorn and laughter Yea those very objective helps which they applied to were nothing else but the effects of their faculties improving Natural Light and the first principles of Reason Hence Seneca having said that we are more indebted to Philosophy than to the Gods for as much as we owe only our lives to them but are obliged to Philosophy that we live vertuously he adds cujus scientiam puta Philosophiae nulli dederunt facultatem omnibus whereof they have communicated the actual science to none though they have given faculties and powers whereby it may be attained to all Ep. 90. The great Objective Medium they trusted to for the getting of Vertue was Moral Philosophy as we have demonstrated chap. 1. § 3. Now this take it in all the parts kinds of it whether Dogmatick wherein the Aristotelians excelled or Exhortative wherein the Stoicks were most eminent or Characteristical wherein the Pythagoreans and Platonists transcended was nothing but the product of Humane Reason improving Natural Light and congenite Notions But for any subjective Principle besides their meer faculties they knew none § 2. With the Philosophers do the Pelagian as to the substance at least of their Dogmata agree Philosophy being the seminary of the Pelagian Heresie and their chiefest notions being derived from thence Virtutes non infundi divinitus sed bene vivendi consuetudine parari contendunt Pelagiani The Pelagians affirm saith Austin that Vertues come not by divine Inspiration or Infusion but that they are acquired by a sober course of life Epist. ad Demet. lib. de gestis Pelag. cap. 14. Non esi liberum Arbitrium si Dei indigeat auxilio quoniam in prâ—prid voluntate habet unusquisque facere aliquid vel non facere Did we need any internal subjective assistance from God humane freedom would be overthrown a power of acting and not acting belonging essentially to the Will decima propositio affixa Pelag. in Concil Diospolit 'T is true they pretended to own Grace but as Austin says it was ut Gratiae vocabulo frangerent invidiam That they might avoid envy and contradiction and escape these imputations that they were justly liable to lib. de Grat. Christi cap. 37. For by Grace they understood no more than Natural Power Dei Gratiam saith Austin concerning Pelagius non appellat nisi Naturam qua libero Arbitrio conditi sumus lib. de Nat. Grat. Notwithstanding the several alterations and amendments which they seem'd to make in their opinion yet as to the point of an inward subjective principle they never granted any more than the Essential faculties of our Nature Both the adjutorium
succours of Divine Grace and the inability of men to Good precluding the subjective influence and effectual assistance of the Holy Ghost they overthrew humane Liberty and introduced a Fate more irresistible than that of the Stoicks and Chaldeans Whereas the whole of those mens declamations builds upon a gross prevarication and mistake concerning the Nature of Liberty They suppose Humane Freedom to consist in an aequilibrium to both extreams or in an absolute indifferency of acting or not acting or doing this or the contrary Whereas it standeth only in an acting conformably to the judgment and in doing whatever one apprehends that he ought Nor did the Ancient Philosophers either own or know any other notion of liberty For they understood by liberty only a Rational spontaneity and therefore they make Freedom all one with Voluntariness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluntary is that which hath its principle in him that acteth it who likewise understandeth the particulars of what he acts Arist. Eth. lib. 3. cap. 3. Nor doth he understand any more by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he explains liberty but that these things are in our power and we are free in our actings about them to which we are carried by a Rational spontaneity and a voluntary motion That is voluntary which moves and inclines it self conformably to its judgment saye the Platonists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andrâ—n Rhâ—d lib. 3. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. lib. 1. Metaph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andr. Rhâ—d ubi sup Hâ—c quisque in potestate habere dicitur quod si vult facit si non â—ult non facit Aug. lib. de Spirit lit Liberum Arbitrium est re sibiâ—placitae spontanâ—us appetitus Prosp. lib. de grat liber arbit contra Cassian Illuâ— in potestate habemus ad quod alienâ violenâ—iâ cogi non possumus Rich. de Sancto Victore Nor did the Greek Fathers mean any more by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Determination to one Species of Moral actions doth not at all impeach our Freedom God is the prime Free Agent of all and yet his liberty consists not in an arbitrary indifferency to the love of Good and Evil but he is so determined by the Rectitude and Sanctity of his Nature to a delectation in what is Good that he is not capable of the least propension to an allowance of Evil. Numquid saith August quia peccare non potest Deus ideo liberum arbitrium habere negandus est Shall we say that God is not a Free Agent because he cannot sin de Civit. Dei lib. 22. cap. ult God is most Free because he is most Rational and always acts suitably to his own infinite Understanding The obedience of our Lord Jesus Christ being highly meritorious behoved likewise in an eminent manner to be voluntary For no man praiseth or rewards an action that is not spontaneous no more than we do the fire for burning and yet his Will was only and ever determined to the choyce and pursuit of Good nor could he fall under the least inclination to Evil without ceasing to be what he was which was impossible The same may be said of the Elect Angels who through a confirmed Sanctity are unchangeably Good and yet they practice obedience with the highest Freedom because upon the most rational conviction that they should do so and that it 's not only their duty upon the account of the Soveraignty of God who commands it but because it is most congruous to and becoming their Natures and the Relations they stand in to God as intellectual Creatures The Daemons also are by a self-Determination obdurately and irreclaimably wicked and yet hereby do not cease to be Free Agents Again when the Saints arrive at consummated purity and are actually stated in glory is it to be imagined that they shall remain in a dubious suspension between Good and Evil or in an equal propension to both No! But though the liberty of our Souls be then dilated to its utmost dimensions yet we shall from an eternal Principle steadily adhere to God the perfected Understanding influencing the whole man to an intire subjection to the Divine Will For as Austin sayes well Voluntas Libera tanto erit liberior quanto sanior c. Epist. 89. The beatified Soul discovers that repugnancy in sin to the Rational Nature that it can never be any more reconciled to it or cast one favourable glance upon it Once more If the Essential idea of humane Freedom were an aequilibrious Disposition of the mind then by how much holier any man becomes by so much the less Free he is and by how much we grow disinslaved from sin and breath in a freer air of holiness by so much should our obedience receive the lesâ— praise of God Yea the more Habituated in Evil any are by so much should they be the less criminal a decrease in point of culpableness and guilt necessarily ensuing upon every detraction from our Essential Liberty In a word liberty of Will is an Essential property of the Soul of man and a necessary adjunct of every Humane action If we Will a thing we Will it freely si enim volumus libere volumus as Austin saith To Will and to be Unwilling to Will is a plain contradiction for as Austin saith both acutely and solidly non vellemus si nollemus We never do any thing which at the same time we would not do The manacles by which we are held and enslaved are nothing but our Practical judgment and choyce Coactus tua voluntate es Thou art fettered by thy own Will Aug. so that Seventhly These considerations that men chuse to be wicked love aversation from God and approve themselves in the disaffection of holiness is vindication enough of all the judicial procedures of God against sinners whatever their Connate and Congenite impotency be I wave at present the plea of Gods with-holding nothing from men that he is bound to give and that there is nothing kept from us that belongs essentially to the Rational Nature nor shall I plead that whatever is now wanting to our perfection in esse Morali is a just punishment of Adams sin and comes entayl'd upon us as a Righteous Fruit of our first Fathers Apostacy Though all these be true and may be justified against any opponent but that which I insist on is this That it 's our Sloth and Enmity which the Lord threatneth and punisheth not our Weakness and Impotency It is our Will-not nor our Can not that ariseth in judgment against us 'T is our contempt not disability that we shall be arraigned for We are so infatuated in the love of sin wedded to the blandishments of the world and enamoured on the titillations of the Flesh that neither the suggestions of Reason the Promises of the Gospel nor the Threatnings of the Law have any prevailing influence upon us It is our obstinacy and wicked aversation that undoes
intellectual faculties nor are they disposed for the Exexcise of the acts of Reason about objects of Religion Whereas persons disentangled from the tyranny of Lust and Passion have not only their animal spirits purer and finer for the exercise of the noblest acts of Reason but their minds are emancipated from many prepossessions prejudices that sensual persons are in bondage to Two things indeed the persons reflected upon do openly affirm and declare first That if Moral Righteousness be trusted to and relyed on for the acceptation of our persons with God and acquisition of a title to life that in such a case it will not only infallibly hinder submission to the Righteousness of the Gospel but that it will directly overthrow it Secondly That divers men brought to an observation of the Duties of Morality raise their whole expectation of Salvation from thence and both these they are ready to demonstrate the truth of from Scripture The first being also evinceable from Reason and the second from Experience Thence it is that they advise men not to think it enough that they are blameless before the World but that they would look after the being reneued in the spirit of their minds towards God Thence also they earnestly entreat them not to place their affiance in Moral Righteousness and withal tell them that there is more hope of scandalous Sinners than of such for as much as those will sooner be prevailed with to leave their sins than these to renounce their own Righteousness in which they take Sanctuary to a neglect of the Righteousness of Christ by Faith This I confidently affirm to be the sum of what is to be met with relating to this matter either in the Writings or Sermons of sober Non-Conformists and I challenge the Author of the Ecclesiastical Polity to deduce Logically from hence any of those scandalous Propositions which with so magisterial a confidence he affixeth to them Thirdly Men as well destitute of the Word as of Grace may by a due attendance to Natural Light and a careful improvement of first Notions proceed likewise far in performing the substantial part of the immediate Duties of the first Table Now the Duties of the first Table being such as refer immediatly to God they either arise from the consideration of his Nature or the consideration of his benefits bestowed upon us Of the first sort are Veneration Fear Humility Trust Submission to the Divine dispose upon the account of the Soveraignty of God Of the second sort are Prayer Gratitude Patience under the loss and withdrawment of temporal enjoyments c. It is true no man in the alone strength of Natural abilities either will or can perform any of these or of the former with all that dueness of circumstances as to obtain therein acceptation with God yet with respect to the Material part of the Duties they may be performed by men in their own strength without any special assistance of the Grace of God If the Disciples of Epicurus though they neither admitted God to be the Author of the World nor the Governour of it did yet plead a veneration to be due to Him for the alone excellency of his Nature Have we not much more cause to believe that those Philosophers who not only acknowledged his excellent perfection but withal confessed him to be the Maker Preserver Rector of all things would be thereon induced to adore his Omnipotent Power and Infinite Sapience c. If no other Homage were to ensue on the cogitation of the Infinity of the Deity admiration attended with humility would naturally flow from it Nor did Socrates by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend any thing else save a due sense and acknowledgment of our meanness in the consideration of the infinite perfection of God The Philosophers seem to have distinguished the perfections of God into Moral and Physical The first kind may be expressed by Optimus the second by Maximus Now the consideration of the perfections of each of these sorts in God did no question influence the Heathen Philosophers to performances in some degree sutable Mercy Truth Justice Holiness c. are conceived in God under the Notion of Moral Vertues and the most refined of the Philosophers made it their design to imitate God in respect of those Moral perfections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assimâ—lation to God in these things was their scope and drâ—ft They reckoned that no man honoured God who did not thus imitate and resemble Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl in carm aur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God ought in all things to be our Rule and Pattern saies Plato de legis lib. 4. It were easie to enlarge on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we meet with in some of the veâ—y Heathen and which the consideration of the Moral perfections of God led them to Power Immensity wisedom Soveraignty c. are conceived in God under the Notion of Physical Perfections and though these be not imitable properly by us yet a due consideration of them beget's an impression of trust Subjection Resignation c. in the mind And men by the very conduct of the Light of Reason and in the strength of Natural Abilities may arise high in operations correspondent to a belief of such properties in God That of Epictetus is remarkable to this purpose you are to believe saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the Gods That they are and that they wisely and Righteously Govern the World and that therefore they ought to be obeyed and submitted to cheerfully in all things Seeing every thing is administred according to excellent counsell Enchir cap. 38. There are others Duties referring immediately to God which formally respect and arise from the consideration of his benefits and these as I intimated before are Prayer Gratitude Patience under worldly losses and the like And here as a firm perswasions that whatsoever we either are or have proceed from the Divine Bounty and Goodness will affect us with resentments of Love Thankfulness so the same perswasion will induce us in all our straits to make our wants known by prayer to God nor is there any consideration more adapted to quiet our minds under losse than this likewise is I do not now say that any of those duties no more than the former can be performed as they ought without the special assistance of Grace but this I say that not only men destitute of Grace but without the Revelation of the word have been found in the exercise of many of them and may be said to have discharged the material part of them instances with respect to divers are at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Never say thou hast lost any thing but that it is returned Is thy son dead he is only restored Is thy inheritance taken from the that also is returned Epict. enchi cap 15. And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every thing be as the Gods think fit cap.
of Ability Slothful and Wicked Servant is the sentence we are all obnoxious to Under colour of not being able to get rid of all sin some men will set themselves against none § 6. The extent of Natural Power being briefly declared and having granted what ought not to denied neither is by any who understand themselves or this controversie We are in the next place to discourse the imbecillity of Nature and to deny what ought not to be granted For our more distinct proceed in this we shall first treat the defects that occur in those very duties which as to the substance of them men in the alone strength of their Natural Abilities either do or may discharge purposing afterwards to enquire whether there be not also some duties incumbent upon us which even with respect to the Matter of them men in the meer Vertue of the foresaid principles can no wise arise to a performance of The inward frame and disposition of the Soul as it is the vital principle of Moral actions is that which God in order to his acceptance of them mainly measureth them by Hence that of Christ himself That a Corrupt Tree cannot bring forth good Fruit Mat. 7.18 and that of the Apostle that they who are in the Flesh cannot please God Rom. 8.8 But that to the unclean all things are unclean Tit. 1.15 and that the end of the Commandment is Charity out of a pure heart 1 Tim. 1.5 which occasioned Austin to say non benè facit bonum qui non bonus facit he performeth not an action though never so materially good well who is not first Good himself contr Julian lib. 4. cap. 3. And again Quid enim potestis facere boni de corde non bâ—nâ— What Good can you do who are not first Holy Austin lib. 4. ad Bonif. cap. 6. and again non enim in te placet Deo nisi quod habes ex Deo quod autem habes ex te displicet Deo 94 Serm. de temp Though the Quality of the Principle be extrinsecal to the Physical entity of an act yet it is of its Moral Essence and is as much of its Ethical Nature as any thing else whatsoever is So that a late Author proclaims his ignorance not only in Systematical Divinity but in Christian Ethicks while he laughs at the difference assigned between the Duties performed by one born of God and the Material actions of the same physical kind done by one unrenued in the Spirit of his mind telling us that this relates not to the Nature of the things themselves but to the Principles from whence they issue as if the principle had no influence upon the Moral denomination of an action Def. Contin p. 335. Of the same complexion and betraying the same ignorance are those other expressions of his where not only with all imaginable contempt of a learned man but with the highest irreverence towards the Word he introduceth Paul as one who if he should again revisit the Christian world would stand agast to find his Epistles brought upon the Stage to decide the difference between Moral and Physical Specification Reprof to the Rehers p. 99.100 Surely the thing is not so forraign either to other Sacred Writers or to Paul himself as that he should have cause to be startled at it It was this alone that constituted the difference between the Sacrifice of Cain and the Sacrifice of Abel Heb. 11.4 Doth not he inform us even with reference to himself that whilst he was blameless as to the material part of Duties both of worship and manners that yet through want of being performed from a due principle they were loathsome to God and became so afterwards to himself Phil. 3.6 7 8. So far is it from being destructive of all true and real Goodness as the same Author chargeth it Eccl. polit p. 73. to affirm that a man may be exact in all the Duties of Moral Goodness and yet be a Graceless person That abating the word exact which is ambiguous and the term all seeing no man ever was or will be so without Grace I do undertake to justifie the denyal of it to be no less than Gross Pelagianism Now that considered with respect to our meer faculties and the best natural improvement of them we are without that Rectitude of heart and conformity to the holiness of God implanted in his Law which we ought to have we shall for the further manifestation of what we have asserted endeavour to lay open and evince That over and above our being possessed of intellectual powers we were also imbued with superadded principles commonly and that according to the Scripture stiled the Divine Image in us and that the design of God in the communication of this to us and the implantation of it upon our Natures was that we might be adapted to live to him and that for the reaching and attaining this great End such concreated principles were naturally due hath been in all its several parts and branches demonstrated chap. 2. § 5. Of the loss of this Image and what thereupon ensues we have in part also treated in the same chapter § 10. Somthing farther remains yet to be subjoyned namely That by the loss of the Divine Images there is immediately and formally in us an unanswerableness to the holy Nature of God a difformity both to the holiness implanted upon the Law and that Sanctity that waâ— at first imprinted in our Natures God himself is the first Exemplar and Original Idea of all Holiness He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Beauty Holiness is in him essentially And from him it is Transcribed on the Law which is Holy Just and Good Rom. 7.12 There is in the Law as in a Copy a Transcript of the Holiness of God Answerable to both these there was at first a Rectitude and Holiness implanted in and imprest upon our Natures There was a concreated similitude in us to God Gen. 1.26 27. 'T is true That in us was not Univocally the same with the Holiness that is in God There cannot be an Identity in any thing between God and Creatures But there was an Analogie betwixt the one and the other Holiness is in God as his Nature and Essence in us as an accident adventitious to our beings yet so as that Originally it was both due to us and that we were thereby fitly laid to be like him Plato rightly stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sensible Image of the intelligible God in Timaeo Now this being concreated with us at first the same Philosopher calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Old Nature in Crit. Now upon the loss of this implanted Rectitude and Image we became formally and immediatly impure and unclean The meer loss and want of it is the very Deformity of the Soul Hence the Scripture reports us to come all Unclean into the World Joh. 14.4 and be born Flesh Joh. 3.6 and to be shapen in Iniquity Psal. 51.5
〈◊〉 〈◊〉 〈◊〉 Faith is the alone Foundation of a Good Work Clem. Alex. Strom. lib. 5. 2. Through the loss of this Image of God and the disorder which necessarily ensues in the Soul thereupon There is in all that we perform antecedently to our being renued to this Image again a prevarication with respect to our true great and ultimate End That the end of an action is under the Sanction of the Law as well as the substance of the Duty I have shown before Chap. 3. § 6. God being our Author is our Ultimate End also It is impossible for God to produce a Creature that is not according to its Nature and Qualifications to be to Him and for Him The lapse not only involved in it disobedience to God as our Soveraign but Apostacy from him both as our Chief Good and in point of seeking his Glory before our own gratification Now till the Divine Image be restored and a rectitude Recovered in our Souls again we never so far return to God as to make our selves and all that we do refer to him as to our End but there is still either some base low or crooked aim in all that we address to Mens Ends will not rise higher than their Principles He that acts only from self will only act for self The object of an action doth materially adapt and qualifie it to the being to Gods glory but it is the Principle and intention of the Agent that makes it formally to be so And though I will not affirm that an explicit intention of Gods glory is either necessary or indeed possible in every individual act yet I say that there ought to be an habitual tendency in the Soul after it in every thing we apply to Though the Traveller do not every step he takes think of the place whither he is going yet his aim is still at it it often revives upon his thoughts Now through a prevarication less or more that is in the actings of every Unregenerate person with reference to his End the utmost of what he doth is but Obedience in an Equivocal sence Their Virtues are but Virtutum similitudines the Counterfeits of Vertues Quicquid boni fit ab â—omine non propter hâ—c fit propter quâ—d fiert debere vera sapientia praecipit et si â—fficio videatur bonum ipso â—on recto fine peccatum est Aug. cont Jul. lib. 4. differ as much from Genuine Virtue quantum distat a veritate mendacium as a Lie doth from Truth Prosp. lib. 3. de vita contempl Hence Vossius tells us out of the Ancients especially Austin that the Vertues of the Heathen Philosophers nomen bonorum operum amittunt si per bonum intelligatur quod est utile ad Vitam aeternam Loose the name of Good Works if they be judged by their Usefulness to the obtaining of Eternal life Hist. Pelag. lib. 3. part 3. Thes. 11.12 § 7. Having treated the defects which occur in the best actions that Natural men can perform and declared their Unacceptableness to God thereupon It remains to be shewn in the next place that there are also some Duties under the Sanction of which we all are which even with respect to the matter of them no man in the meer vertue of Natural Principles can arise to a performance of And of this kind I shall only mention that great Duty incumbent upon us of making to our selves new hearts with what depends thereupon That the Sanctifying of our Natures and the being renued after the Image of God is prescribed to us in way of Duty The Scripture plainly and fully testifies And yet if we consult either the Scripture or our own experience we shall understand how totally unable we are for the discharge and accomplishment of this great Duty Though the New Creature be only an additional to our Natural Being yet as to the Physical production of it it lyes as far out of our sphear as the production of the Soul doth out of that of an organised body Was man meerly passive in the reception of the Image of God impressed upon him at first and is there not greater reason to be persuaded that he is meerly passive in the new production and reception of it Hence to testifie our impotency the Scripture reports us to be dead in Trespasses and Sins Eph. 2.1.5 and that no man can come to Christ unless the Father draw him Joh. 6.44 That we are neither begot again of Blood nor of the will of the Flesh nor of the will of Man Joh. 1.13 We owe not our Regeneration either to the efficacy of others nor to the workings of our own wills Hence the great Work and Duty of circumcising our hearts is expressed by such phrases which if they signifie any thing do import us meerly passive in it Of this complexion are the expressions of our being begotten again Created Quickned c. Did the scattered Atomes of matter frame themselves into the Machine of the Humane Body at first Or do those Rudimental Principles conveyed for the formation of the Faetus in the Womb dispose themselves into that orderly admirable variety of texture which fills us at once with amazement and thankfulness Shall the dispersed particles and corpuscles of dust rendevouse and reassemble themselves into their former frames without the Physical interpose of a forraign Agent If none of these be either true or possible no more is it so that man can convert himself Were we disposed qualified qualified and suited to the accomplishment of this work would God take it out of our hand and rob us of the praise of it Doth He not again and again proclaym us inept and weak for the effecting of it Doth he not intitle himself the Author of it Is not the Holy Spirit purchased by Christ and promised by the Father to this End The Scriptures bearing Testimony to this are innumerable see among others Deut. 30.6 Ezek. 36.26 27. Jer. 31.33 Jam. 1.18 Eph. 2.10 Tit. 3.5 6. Phil. 2.13 c. Now notwithstanding all this to argue for an Ability in us to perform it meerly because it is prescribed us in way of Duty is childish and trifling is it not enough to justifie the prescription of it in way of Duty 1. That such a frame of heart ought to be in us and that the want of it is as much our sin as our misery 2. That being awakened by the consideration of our duty to a perception of our weakness We ought thereupon to sue to God for strength And therefore it is that all precepts to this purpose are attended with answerable promises Finding that thou canst not change thy sensual earthly heart thou art to implore his help who is not only able but willing to relieve and succour thee 3. That God hereby excites us to do what we can and to wait upon him in all those ways and means which he hath promised upon our sincere exercise to make successfull 4.