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A45744 A treatise of moral and intellectual virtues wherein their nature is fully explained and their usefulness proved, as being the best rules of life ... : with a preface shewing the vanity and deceitfulness of vice / by John Hartcliffe ... Hartcliffe, John, 1651-1712. 1691 (1691) Wing H971; ESTC R475 208,685 468

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encourage us to the practice of it for we are prompted to it by a kind of natural Instinct we are led to the knowledge of it by Reason by the general vote of Mankind and by the most powerful and prevailing Passions of Human Nature Hope Fear and Shame And to take away all excuse of ignorance from us by an express Revelation from himself so that whenever we omit our Duty or do any thing contrary to it we offend against all these and incur the heavy sentence pronounced by our Saviour that Light is come into the World and men love darkness rather than Light for he that doth evil acts against the Convictions of his own Mind and the Light that shines in his own Soul Thirdly PIETY towards God Righteousness Justice and Charity towards Men are more pleasing to God and more valuable that if we should offer to him all the Beasts of the Forest or the Cattle upon a thousand Hills for to the strict observance of these Duties we are directed and obliged by our very Nature and the most Sacred Law which God hath written upon our Hearts and that we might have no pretence to take us off from them God hath freed us in the Gospel from those many Observances and burdensom Ceremonies wherewith the Religion of the Jews was incumbred that we might better mind Moral Duties and live in the practice of them Fourthly WE see in the last place what is the best way to appease the wrath of God and to reconcile our selves to him God seems oftentimes to have a Controversie with us as with his People of old and at such times we are apt to ask as they did wherewith shall we come before the Lord and bow our selves before the most high God! And we are apt to think as they did that the next way to please him is by external Worship and Devotion which may be good and necessary but these are not the things that God doth mainly require of us it is true Prayers hearing the Word of God and receiving the Sacraments are to be performed but these are but means to a further End and serve to engage us to the practice of the great and essential Duties of Christianity and to promote the Virtues of a good Life There doth appear in many Men a great deal of external Devotion but their Lives and Manners are generally very corrupt and the weighty things of the Law are neglected as Justice Righteousness and Mercy so that we may take up the complaint of the Royal Psalmist help Lord for the Righteous man ceaseth and the faithful fail and till we return to our antient Virtue and Integrity of Life we have reason to think and fear that God will continue to have a Controversie with us notwithstanding all our Zeal and Noise about his Religion which must prevail with us to do Justly to love Mercy and to walk humbly with our God otherwise it will seem to have less power and efficacy than Natural Agents have But if we are truly religious there is an imperceptible spring that guides all our Motions in the Path of Virtue for we cannot see at what passage the good Thought entred neither can we perceive how the good Spirit infuses a Pious desire Thus it is in Nature we see the Sun shine and can feel his warmth but we discern not how he enters into the Bowels of the Earth how his little Atoms steal into the secret Pores of Plants how he impregnates Nature with new Life nay we feel not how our own Spirits move how they start and flie as quick as we think from one end of our Nerves to the other so undiscernable and so puissant is the working of God's Grace in the change of our Minds into an heavenly Temper in imprinting upon our Souls the fair and lovely Notions of Goodness and Truth in laying in our Minds the Seeds of a blessed Immortality whereby the Soul will be gradually exalted to the utmost Perfection in all the Parts and Faculties thereof By Grace and Virtue the Mind is sitted for an everlasting State of Happiness that is the Understanding will be raised to the utmost Capacity and that Capacity completely filled the Will will be perfected with absolute and indefective Holiness with exact Conformity to the Will of God and perfect liberty from all servitude of Sin it shall be troubled with no doubtful choice but with its radical and fundamental Freedom shall fully imbrace the greatest good The Affections shall be all set right by an unalterable Regulation and in that regularity shall receive absolute satisfaction To this internal Perfection will be added a condition proportionably Happy consisting in an entire freedom from all Pain Misery Labour and Want an impossibility of sinning and offending God an Hereditary Possession of all good with an unspeakable complacency and joy slowing from it FINIS BOOKS Printed for and Sold by Charles Harper at the Flower-de-Luce over against S. Dunstan's Church in Fleetstreet DOctor Willis's Practise of Physick being the whole Works of that Renowned and Famous Physician Rendred into English Second Edit with Fourty Copper Plates Fol. The Historical and Miscellaneous Tracts of the Reverend and Learned Peter Heylyn D. D Now Collected into one Vol. And An Account of the Life of the Author never before Publieshd Fol. The Religion of Protestants a safe Way to Salvation with a Discourse of the Apostolcal Institution of Episcopacy By W. Chillingworth M. A. To which in this Edit is added shewing the Reason why he left Popery Fol. The History of Queen Elizabeth By W. Cawbden King at Arms. Fourth Edition Fol. The Second and Third Parts of the VVorks of Mr. Abraham Cowley The Second containing what was VVritten and Published by himself in his younger Years Now Reprinted together Sixth Edition The Third Part containing his Six Books of Plants never before Published in English viz. The First and Second of Herbs The Third and Fourth of Flowers The Fifth and Sixth of Trees Now made English by several Hands with necessary Tables to both Parts and divers Poems in Praise of the Author Fol. An Impartial Collection of the great Affairs of State from the beginning of the Scotch Rebellion in the year 1639 to the Murther of King Charles the First Fol. in 2 Vol. Dugdales Monasticon Anglicanum Fol. The History of the Life Reign and Death of Edward II. King of England and Lord of Ireland Fol. The Laws of Jamaica Fol. Dr. Willis's practical Part of Physick 80 Bishop Vshers Power of the Prince and the Obedience required of the Subject with a large Preface by Bishop Sanderson 80 Some Animadversions upon a Book Intituled The Theory of the Earth By Herbert Lord Bishop of Hereford 80 Law Books The Lord Cokes Reports in English Fol. Judg Crook's Reports in 3 Vol. the Third Edit with References to all the late Reports Fol. The Lord Coke's Commentary on Littleton Fol. His Commentary on Magna Charta Fol. His Pleas of the Crown of the Third Part of the Institutes Fol. His Jurisdiction of Courts or Fourth Part o● the Institutes His Eleven Reports in French Fol. Bulstrode's Reports with new References Fol. Leonard's Reports in Four Parts with new References I The Year-Books in 10. Vol. the last Edit with new No and Tables to them all Fol. The Reports of the Lord Keeper Littleton in the time of King Charles I. Fol. The Reports of the learned Judge Sir Henry Hobart the Fourth Edition corrected and amended Fol. Reports in the Court of King's Bench at Westminster from the 12th to the 30th Year of King Charles II. by Jos Keble of Grays-Inn Esq in 3. Vol. Fol. Kelway's Reports with new References to all the late Reports Fol. Reports of several especial Cases in the Court of Common Pleas by S. Carter of the Inner Temple Esq Fol. An Assistance to Justices of the Peace for the easier Performance of their Duty the First Part containing the particular Clauses of all such Statutes from Magna Charta untill the 1st of King James II. that do any ways concern a Justice of Peace in the other Part the whole Office of a Justice of Peace is methodically digested with the most approved Presidents under ptoper Heads to which is now added a Table for the ready finding out the Presidents never before Printed by Jos Keble of Grays-Inn Esq An exact Abridgement of the Records in the Tower of London being of great Use for all that are concerned in Parliamentary Affairs and Professors of the Laws of this Realm collected by Sir Robert Cotton Knight and Baronet Fol. An exact Abridgment of all the Statutes in form and use from the Beginning of Magna Charta begun by Edmond Wingate of Grays-Inn Esq and since continued und their proper Titles Alphabetically by J. Washington oft Middle Temple Esq to the Year 1689. In this Impressio● many Hundreds of false References are corrected with gre●● Exactness and Care
is the Right of every case and a man's greatest Wisdom is seen in finding that out and his goodness in complying with it And if we keep to this Rule of doing always what is Right and Fit we shall be justified whenever we are summoned to give an account of our Actions we shall be delivered from the severity of Punishment the end of which is either to support Right or to be exemplary that others may be withheld from following bad Examples In fine the practice of this Virtue will remove from us all suspicion of Arbitrariness which is the foulest Imputation that can be put upon any man that he affects to maintain Self-will but to live in the practice of Equity gives ease to the Mind and to do thus is ever well-pleasing in the sight of God WHEREAS He who is disposed to follow the heels of the Law may as the Proverb warns him have his Teeth struck out For Summum jus est summa injuria upon many emergent and unforeseen occasions and as the circumstances of things alter so doth the Law and many times it so falls out that whoso keeps most strictly to the letter of it is in danger of committing the grossest Iniquities HITHERTO we have placed the whole sum and stress of Common Justice in these two words Suum cuique yet it is most true that He who puts into a Madman's Hand his own Sword is certainly the madder Person of the two To murther ones own Sister or Mother is the blackest Crime and the most Savage of any man can be guilty of yet Horatius Cocles and Orestes deserved their Pardons Thus a thousand Circumstances may arise to mollifie the four Precepts of the Law by reason of which its strictness may in some cases be dispensed with WHEREFORE in many Common-wealths Law and Equity have distinct Courts and Supreme Powers have always challenged a Prerogative to temper the rigour of Laws and the Style of the Chancery Court in England is Teste me ipso by which the Prince reserves to himself the moderation of the Law therefore it is called the King's Conscience tho in the keeping of the Chancellour And it is absolutely necessary this should be so that through a dark and long Journey full of Briars and Brambles we may at length come at Equity For Law suits must be uncertain so long as the Lawyers seek not for their Judgments in their own Breasts but in the Precedents of former Judges as the Ancient Judges sought the same not in their own Reason but in the Laws of the Empire besides there is scarce any thing so clearly written that when the cause thereof is forgotten may not be wrested by an Ignorant Grammarian or a Cavelling Logician to the injury or the destruction of an Honest Man THIS hath made Justice appear so perplexed a thing The reason why Justice hath appeared so perplexed a matter the mighty Commentaries upon it have brought a Cloud upon that which else would shine forth in all the brightness of Truth and Sincerity Thus the Scripture it self hath suffered by Expositions and the ways of Justice by the craft of Advocates and Clerks have been made to look like those of Fraud mysterious and crooked Thus Judgment is turned into Wormwood for it is embittered by injustice and delays make it sour But that Justice whose Character we give now is a sweet and tender Virtue as much an Enemy to hard Constructions and strained Inferences as it is to Tortures and Racks Patience and Gravity always attend it which prepare its way to a just Sentence as God useth to prepare his by raising Valleys and taking down Hills so doth Justice encourage the modest and suppresses the presumptuous and bold chiefly those who are contentious and such as are full of Shifts and Tricks whereby they would pervert her direct Courses and strive to bring her into oblique Lines and Labyrinths For these Men would make her Courts like to the Bush in the Fable to which while the Sheep fly for shelter in bad Weather they are sure to lose part of their Fleece but where untainted Justice prevails there undoubtedly is true Policy which are so far from having an Antipathy to each other that they are like the Spirits and the Sinews one moves with the other continually And that Throne which hath these two for its Supporters must be like Solomon's supported by Lyons on both sides Creatures most vigilant against all On-sets and most couragious to resist them Atheists make Justice an Artificial thing BUT Atheistical Politicians make Justice an artificial thing framed only by Men and Civil Laws as if it was the peculiar priviledg of Mankind to be born free from all Duty and Morality Thus they slander Human Nature and make a Villain of it For if there be nothing in its own Nature unlawful or unjust then must the lawfulness or the unlawfulness of all Actions depend upon a Man's Will But by this means no Laws could ever be established in the World because a man might by his Will disoblige himself and make an unlawful Action lawful as he pleases Besides if nothing is unjust by Nature then there can be no Laws of Nature and if there be none of these No Covenants without natural Justice then there can be no Covenants because Covenants without natural Justice are meer words and breath And if there are no Covenants founded upon natural Justice it is as impossible to gather mankind into Bodies Politick as it is to tie knots in the Wind or the Water MOREOVER If the real Obligation to obey the Laws of Justice be only from the Fear of punishment then might men justly break any Laws for their own advantage if they can reasonably promise themselves Impunity And whenever they have Power they may oppose Civil Authority which according to this Hypothesis is an artificial thing and nothing else but Force If it be so then there could never be any Government which violence cannot but some Natural Bond must hold together which Bond can be no other than Natural Justice which is not a Creature of the People and of men's Wills but hath a stamp of the Divinity upon it For had not God and Nature made a City had not they made Superiority and Subjection with their respective Duty and Obligation neither Art nor Force could ever have done it Wherefore to deny the mutual respects and rationes rerum to be unchangeable will spoil God himself of that universal Rectitude which is the greatest perfection of his Nature For then Justice Faithfulness Mercy and Goodness will be but contingent and arbitrary Issues of the divine Will But if Justice be as most certainly it is an indispensible Perfection in God then there is an Eternal Relation of Right and Equity betwixt every Being and the giving it that which is its propriety if Faithfulness then there is an indispensible agreement betwixt a Promise and the performance of it if Mercy then there is an