The Harmony of the Divine Attributes in Mans Redemption, Chapter 17

The Harmony of the Divine Attributes in Mans Redemption · Chapter 17

p. 332CHAP. XVII.

The Perfection of Christ's Laws appears by comparing them with the Precepts of Moses. The Temple-Service was manag'd with Pomp suitable to the disposition of the Jews, and the dispensation of the Law. The Christian Service is Pure and Spiritual. The Levitical Ceremonies and Ornaments are excluded from it, not only as unnecessary, but inconsist with its Spirituality. The obligation to the Rituals of Moses is abolisht, to introduce real Righteousness. The Indulgence of Polygamy and Divorce is taken away by Christ, and Marriage restored to its Primitive Purity. He clear'd the Law from the darkening Glosses of the Pharisees. And enforc'd it by new Obligations. The Law of Christ exceeds the Rules which the highest Masters of Morality in the School of Nature ever prescribed. Philosophy is defective as to Piety, and in several things contrary to it. Philosophers delivered unworthy Conceptions of God. Philosophy doth not enjoin the Love of God, which is the first and great Command of the Natural Law. Philosophers lay down the servile Maxime▪ To comply with the common Idolatry. They arrogated to themselves the praise of their Vertue and Happiness. Philosophy doth not propound the Glory of God for the Supream End of all Humane Actions. Philosophy is defective as to the Duties respecting our selves and others. It allowes the first sinful motions of the lower Appetites. The Stoicks renounce the Passions. Philosophy insufficient p. 333to form the Soul to Patience and Content under Afflictions: and to support in the hour of Death. A Reflection upon some Immoral Maxims of the several Sects of Philosophers.

THe Perfection of the Laws of Christ will further appear, by comparing them with the Precepts of Moses, and with the Rules which the highest Masters of Morality in the School of Nature have prescribed for the directing our lives. The Gospel exceeds the Mosaical Institution;

1. In ordaining a Service that is Pure, Spiritual, and Divine, consisting in the Contemplation, Love and Praises of God, such as the holy Angels perform above. The Temple-Service was managed with Pomp and external Magnificence, suitable to the disposition of that People, and the dispensation of the Law. The Church was then in its Infant-state, as St. Paul expresses it; and that Age is more wrought on by Sense than Reason: For such is the subordination of our Faculties, that the vegetative first acts, then the sensitive, then the rational, as the organs appointed for its use, acquire perfection. The knowledg of the Jews was obscure and imperfect, and the external part of their Religion was ordered in such a manner, that the senses were much affected. Their Lights, Perfumes, Musick and Sacrifices were the proper entertainment of their external Faculties. Besides, being encompast with Nations whose Service to their Idols was full of Ceremonies, to render the temptation ineffectual, and take off from the efficacy of those allurements which might seduce them to the imitation of Idolatry, God ordain'd his Service to be performed with p. 334great splendour. Add further, The Dispensation of the Law was typical and mysterious, representing by visible material objects, and their power to ravish the Senses, Spiritual things, and their efficacy to work upon the Soul. But our Redeemer hath rent the Vail, and brought forth Heavenly things into a full Day, and the clearest Evidence. Whereas Moses was very exact in describing the numerous Ceremonies of the Jewish Religion, the quality of their Sacrifices, the Place, the Persons by whom they must be prepared and presented to the Lord: We are now commanded to draw near to God with cleansed hands and purified hearts, and that Men Pray every where, lifting up holy hands, without wrath and doubting. Every place is a Temple, and every Christian a Priest, to offer up Spiritual Incense to God. The most of the Levitical Ceremonies and Ornaments are excluded from the Christian Service, not only as unnecessary, but inconsistent with its Spiritualness: As Paint, they corrupt the native beauty of Religion. The Apostle tells us, that humane Eloquence was not used in the first preaching of the Gospel, lest it should render the truth of it uncertain, and rob the Cross of Christ of its Glory in converting the World: for … would be apt to imagine that 'twas not the supernatural vertue of the Doctrine, and the efficacy of its Reasons, but the artifice of Orators that overcame the spirits of Men: So if the Service of the Gospel were made so pompous, the Worshippers would be enclin'd to believe, that the external part was the most principal, and to content themselves in that, without the aims and affections of the Soul, which are the life of all our Services. Besides, upon another account outward Pomp in Religion is apter p. 335to quench than en…ame Devotion: For we are so compounded of Flesh and Spirit, that when the corporeal Faculties are vehemently affected with their objects, 'tis very hard for the Spiritual to act with equal vigour; there being such commerce between the fancy and the outward Senses, that they are never exercised in the reception of their objects, but the Imagination is drawn that way, and cannot present to the mind distinctly and with the calmness that is requisit, those things on which our thoughts should be fixt. But when those diverting objects are removed, the Soul directly ascends to God, and looks on him as the Searcher and Judge of the Heart; and worships him proportionally to his perfections. That this was the design of Christ, appears particularly in the Institution of the Sacraments, which he ordained in a merciful condescension to our present state▪ for there is a natural desir… in us to have pledges of things promis'd; therefore he was pleased to add to the Declaration of his Will in the Gospel, the Sacraments as confirming seals of his Love; by which the application of his Benefits is more special, and the representation more lively, than that which is meerl… by the Word. But they are few in number, on Baptism and the Lords Supper, simple in their nature, and easy in their signification, most fit to relieve our infirmity, and to raise our Souls to Heavenly things. Briefly, the Service of the Gospel is answerable to the excellent light of knowledge shed abroad in the hearts of Christians.

2. Our Redeemer hath abolisht all obligation to the other Rituals of Moses, to introduce that real Righteousness which was signified by them. The carnal Commandments given to the Jews, are called p. 336Statutes that were not good;Ezek. 20.25.Ezek 20:25 either in respect of their matter, not being perfective of the humane nature, or their effect: for they brought Death to the disobedient, not Life to the Obedient: the most strict observation of them did not make the performers either better, or more happy. But Christians are dead to these Elements, Col. 2.Col 2that is, perfectly freed from subjection to them. The Kingdom of God consists not in Meat, and Drink, Rom. 14.17, 18.Rom 14:17Rom 14:18but Righteousness, and Peace, and Joy in the Holy Ghost; for he that in these things serves Christ, is acceptable to God, and approved of Men. We are commanded to purge out the old leaven of Malice, and Wickedness, that sowers and swells the mind, and to keep the feast, with the unleavened bread of sincerity and truth. We are obliged to be free from the moral imperfections, the vices and passions, which were represented by the natural qualities of those Creatures which were forbidden to the Jews, and to purify the Heart instead of the frequent washings under the Law. But the Gospel frees us from the intolerable yoke of the legal abstinencies, observations, and disciplines, the amusements of low and servile Spirits, wherewith they would compensate their defects in real Holiness, and exchange the substance of Religion for the shadow and colours of it. For this reason the Apostle is severe against those, who would joyn the fringes of Moses to the robe of Christ.

3. The indulgence of Polygamy and Divorce that was granted to the Jews, is taken away by Christ, and Marriage restored to the purity of its first Institution. The permission of these was by a political Law, and the effect was temporal Impunity. For God is to be considered not only in the relation of a p. 337Creator and universal Governour, that gave Laws to regulate Conscience, but in a special relation to the Jews as their King. And as in a Civil State a prudent Governour permits a less evil, for the prevention of a greater, without an approbation of it; So God was pleased in his Wisdom to tolerate those things, in condescension to their carnal and perverse humors, for the hardness of their Hearts, Mal. 2.14, 15. Mat. 19.8.Mal 2:14Mal 2:15Matt 19:8lest worse inconveniences should follow: But our Saviour reduces Marriage to the Sanctity of its original, when man was formed according to the Image of God's Holiness. He that made them at the beginning, made them Male and Female: for this cause shall a Man leave Father and Mother, and cleave to his Wife, Mat. 19.4, 5, 6.Matt 19:4Matt 19:5Matt 19:6and they twain shall be one flesh. What therefore God hath joyned together, let no Man put asunder. From the unity of the Person, that one Male was made and one Female, it follows that the super-inducing of another into the Marriage-bed is against the first Institution. And the Union that is between them not being only civil in a consent of wills, but natural by the joyning of two bodies, something natural must intervene to dissolve it, viz. the Adultery of one party. Excepting that case, our Saviour severely forbids the putting the Wife away.

4. Our Redeemer hath improved the obligations of the moral Law, by a clearer discovery of the purity and extent of its precepts, and by peculiar and powerful Enforcements. In his Sermon on the Mount he clears it from the darkning glosses of the Phaisees, who observed the letter of the Law, but not the designe of the Lawgiver. He declares that not only the gross act, but all things of the same alliance are forbidden; not only Murder, but rash Anger, and vilifying p. 338words, which wound the Reputation. Not only actual pollution, but the impurity of the Eye, and the staining of the Soul with unclean thoughts, are all comprised in the prohibition. He informs them that every Man in calamity is their Neighbour, and to be relieved, and commands them to love their deadliest enemies. Briefly, He tells the multitude, that unless their Righteousness exceed the Righteousness of the Scribes and Pharisees, Mat. 5.Matt 5that is, the utmost that they thought themselves obliged to, they should not enter into the Kingdome of Heaven. Besides, our Saviour hath superadded special Enforcements to his Precepts. The Arguments to perswade Christians to be universally Holy, from Christs Redeeming them for that great end, was not known either in the Oeconomy of Nature, or the Law: For before our lapsed state there was no need of a Redeemer, and he was not revealed during the Legal Dispensation. His Death was only shadowed forth in Types, and foretold in such a manner, as was obscure to the Jews. The Gospel urges new reasons to increase our aversion from sin, which neither Adam nor Moses were acquainted with. So the Apostle dehorts Christians from uncleanness, because their bodies are Members of Christ, 1 Cor. 6.19, 20.1 Cor 6:191 Cor 6:20and Temples of the Holy-Ghost, and therefore should be inviolably consecrated to purity. If the Utensils of the Temple were so sacred▪ that the employing them to a common use, was revenged in a miraculous manner; How much sorer punishment shall be inflicted on those who defile themselves, after they were sanctified by the Blood of the Covenant? The Gospel also recommends to us Love to one another,Heb. 10.19.Heb 10:19 in imitation of that admirable Love which Christ exprest to us, and commands the highest p. 339Obedience, even unto death when God requires it, in conformity to our Redeemers Sufferings. These and many other Motives are derived from a pure vein of Christianity, and exalt the Moral Law to a higher pitch, as to its Obligation upon men, than in its first delivery by Moses.

2. The Laws of Christ exceed the Rules which the best Masters of Morality in the School of Nature have prescribed for the Government of our Lives. 'Tis true, there are remaining Principles of the Moral Law in the heart of Man; Some warm sparks are still left which the Philosophers laboured to enliven and cherish. Many excellent Precepts of Morality they delivered, either to calm the Affections, and lay the storms in our Breasts, whereby the most men are guilty and miserable, or to regulate the civil Conversation with others. And since the coming of Christ, Prometheus-like,Recentiores Platonici virtutes quasdam posuerunt purgativas sed spurias; illas enim è Scriptoribus Christianis suffurati sunt, namque ejusmodi virtutum nullus omnino ante Christum meminit. L. Vives de Verit. Rel. Christ. they brought their dead Torches to the Sun, and stole some light from the Scriptures. Yet upon searching we shall easily discover, that notwithstanding all their boasts, to purge the Soul from its defilements, contracted by its union with the Body, and to restore it to its primitive Perfection, They became vain in their thoughts, and their foolish heart was darkened. Although the vulgar Heathens thought them to be guides in the safe way, yet they were Companions with them in their wanderings; And Truth instructs us, that When the blind lead the blind, both fall into the ditch. I will briefly shew that their Morals are defective, and mixt with false Rules: only premising three things. 1. That I shall not insist on their Ignorance of our Redeemer, and their Infidelity in respect of those Evangelical Mysteries, that are only discover'd p. 340by Revelation; for that precisely considered, doth not make them guilty before God: But only take notice of their defects in natural Religion, and moral Duties,Rom. 2.15.Rom 2:15 to which the Law written in the heart obliges all Mankind.

2. That Vertue is not to be confounded with Vice, although 'tis not assisted by special Grace. Those who performed acts of Civil Justice, and Kindness, and Honour, were not guilty as those who violated all the Laws of Nature and Reason. Their heroic Actions were praise-worthy among men, and God gave them a temporal Reward; although not being enlivened by Faith, and purified by Love to God, and an holy Intention for his Glory, they were dead works, unprofitable as to Salvation.

foreign· Naturam optim…m ducem sequi. Stoici passim.3. Their highest Rule, viz. To live according to Nature, is imperfect and insufficient. For although Nature in its original Purity furnisht us with perfect Instructions, yet in its corrupt state 'tis not so enlightened and regular, as to direct us in our universal Duty. 'Tis as possible to find all the Rules of Architecture in the ruines of a Building, as to find in the remaining Principles of the natural Law, full and sufficient Directions for the whole Duty of Man, either as to the performing good, or avoiding evil.Eph. 4.17, 18.Eph 4:17Eph 4:18 The Mind is darkened and defiled with error, that indisposes it for its office.

I will now proceed to shew how insufficient Philosophy is to direct us in our Duty to God, our selves, and others.

First, In respect of Piety, which is the chief Duty of the reasonable Creature, Philosophy is very defective, nay in many things contrary to it.

1. By delivering unworthy Notions and Conceptions p. 341of the Deity. Not only the vulgar Heathens chang'd the truth of God into a lie, when they measured his Incomprehensible Perfections by the narrow compass of their Imaginations, or when looking on Him through the appearing disorders of the World, they thought Him unjust and cruel; As the most beautiful Face seems deformed and monstrous in a disturbed stream; But the most renowned Philosophers dishonoured Him by their base apprehensions. For the true Notion of God signifies a Being Infinite, Independent, the universal Creator, who preserves Heaven and Earth, the absolute Director of all Events, that his Providence takes notice of all Actions, that He is a liberal Rewarder of those that seek Him, and a just Revenger of those that violate his Laws: Now all this was contradicted by them. **Arist. Plat. The Stoicks imagined that God and the World made a compleat Animal, of which He was the Soul. Vid. Aug▪ de Civit. Dei. c. 18.Some asserted the World to be eternal, others that Matter was; and in that denied Him to be the first Cause of all things. Some limited his Being, confining Him to one of the Poles of Heaven: Others extended it only to the Amplitude of the World. The ††Epicurei nec Philosophi in rebus sanctis, nec sancti in Philosophia. Aug. c. 7. de vera▪ Rel. foreign. Irridendum agere curam rerum humanarum illud quicquid est summum. Anne tam tristi atque multiplici ministerio non pollui credamus dubitemusque? Plin. lib. 2. c. 7.Epicureans totally denied his governing Providence, and made Him an idle Spectator of things below. They asserted, That God was contented with his own Majesty and Glory; That whatever was without Him was neither in his thoughts nor care: as if to be employed in ordering the various accidents of the world, were incompatible with his Blessedness, and He needed their Impiety to relieve Him. Thus by confining his Power, who is Infinite, they denied Him in confessing Him. ‖‖Autor Lib. de Mundo.Others allowed Him to regard the great affairs of Kingdoms and Nations, to manage Crowns and Scepters; but to stoop so low as to regard p. 342particular things, they judged as unbecoming the Divine Nature, as for the Sun to descend from Heaven to light a Candle for a Servant in the dark. They took the Scepter out of God's hand, and set up a foolish and blind Power, to dispose of all mutable things.Vid. Epist 74. Seneca himself represents Fortune as not discerning the worthy from the unworthy, and scattering its gifts without respect to Vertue. Some made Him a Servant to Nature; That he necessarily turn'd the Spheres;Adimit Aristoteles Deo id quod in entibus ratione praeditis est optimum, libertatem, & ex Principe Mundi facit Ministrum Naturae, cui in agerdo seviat. Seneca brings in Jupiter, their Supreme God speaking to vertuous men in their Calamities, Quia non poteram vos ist…s subducere, adversus omnia armavi. Others subjected Him to an invincible Destiny, that He could not do what He desired. Thus the wisest of the Heathens dishonoured the Deity by their false imaginations, and instead of representing him with his proper Attributes, drew a picture of themselves. Besides, their impious fancies had a pernicious influence upon the lives of Men: especially the denial of his Providence; for that took away the strongest restraint of corrupt nature, the fear of future Judgment. For humane Laws do not punish secret crimes that are innumerable, nor all open, as those of persons in power, which are most hurtful: Therefore they are a weak instrument to preserve Innocence and Virtue. Only the respect of God to whom every heart is manifest, every action a Testimony, and every great Person a Subject, is of equal force to give check to sin in all, in the dakrness of the night, and the light of the day, in the works of the hand, and the thoughts of the heart.

2. Philosophy is very defective as to Piety, in not injoyning the Love of God. The first and great Command in the Law of Nature, (the order of the Precepts being according to their dignity) is, Thou shalt love the Lord with all thy Heart, Soul, and Strength. 'Tis most reasonable that our Love should first ascend to p. 343Him, and in its full vigor: For our Obligations to him are infinite, and all inferior objects are incomparably beneath him. Yet Philosophers speak little or nothing of this, which is the principal part of natural Religion. Aristotle who was so clear-sighted in other things, when he discourses of God, is not only affectedly obscure, to conceal his ignorance, as the Fish which troubles the Water for fear of being catcht; but 'tis on the occasion of speculative Sciences, as in his Phisicks, when he considers him as the first cause of all the motions in the World; or in his Metaphysicks, as the supreme Being, the knowledg of whom he saith is most noble in it self, but of no use to Men. But in his Morals, where he had reason to consider the Deity as an object most worthy of our Love, Respect, and Obedience in an infinite Degree, he totally omits such a representation of him, although the Love of God is that alone which gives price to all moral Virtues. And from hence it is that Philosophy is so defective as to Rules for the preparing Men for an intimate and delightful Communion with God, which is the effect of Holy and Perfect Love, and the supreme Happiness of the reasonable Nature. If in the Platonical Philosophy there are some things directing to it, yet they are but frigidly exprest, and so obscurely, that like Inscriptions in ancient Medals or Marbles which are defac't, they are hardly legible. This is the singular Character of the Gospel, that distinguishes it from all humane Institutions; it represents the infinite amiableness of God, and his goodness to us, to excite our Affections to him in a Superlative manner: it commands us to follow him as dear Children, and presses us to seek for those Dispositions which may qualifie p. 344us for the enjoyment of him in a way of Friendship and Love.

3. The best Philosophers laid down this servile and pernicious Maxime, Xenop. l. 1. memor. Plato agnovit unum Deum, summum Opificem universi, sed praeter eum statuit Deos duplices, Daemonas & H… roas, quibus sacr… fieri jussit. Apul. Vt nemo fuerit dubitaturus furere eos, si cum paucioribus furerent, nunc sanitatis patrocinium insanientium turba, quae omnia sapiens servabit tanquam legibus jussa, non tanquam Diis grata. Aug. lib. 5. c. 10. de Civitat.That a wise Man should alwayes conform to the Religion of his Country. Socrates who acknowledged one Supreme God, yet (according to the counsel of the Oracle that directed all to Sacrifice according to the Law of the City) he advised his Friends to comply with the common Idolatry, and those who did otherwise he branded as superstitious and vain. And his practice was accordingly. For he frequented the Temples, assisted at their Sacrifices, which he declares before his Judges, to purge himself from the Crime of which he was accused. Seneca speaking of the Heathen worship, acknowledges 'twas unreasonable, and only the multitude of fools rendered it excusable, yet he would have a Philosopher to conform to those customs in Obedience to the Law, not as pleasing to the God's. Thus they made Religion a dependance on the State. They performed the Rites of heathenish Superstition, that were either filthy, phantastical, or cruel, such as the Devil the master of those Ceremonies ordain'd. They became less than Men by worshipping the most vile and despicable Creatures, and sunk themselves by the most execrable Idolatry beneath the Powers of darkness, to whom they offered Sacrifice. Now this Philosophical Principle is the most palpable violation of the Law of Nature: for that instructs us that God is the only object of Religion, and that we are to obey him without exception from any inferior Power. Here 'twas Conscience to disobey the Law, and a most worthy cause wherein they should have manifested that generous contempt of p. 345Death they so much boasted of. But they detained the truth in unrighteousness, and although they knew God, Rom. 1.23, 24. Licet a populo diversa sentirent, Templa haberent communia cum populo. Aug. lib. 4. cont. Jul.Rom 1:23Rom 1:24they glorified him not as God, but chang'd the Glory of the Incorruptible God, into an Image made like to a corruptible Man, and to Birds, and Beasts, and creeping things. A sin of so provoking a nature, that God gave them up to the vilest · lusts, whereby they defiled and debased themselves; Carnal impurity being a just punishment of Spiritual.

4. They arrogated to themselves the sole praise of their Virtues and Happiness.Judicium hoc omnium mortalium, fortunam a Deo petendam, a s… ipso sumendam sapientiam. Cicero. This impiety is most visible in the writings of the Stoicks, the Pharises in Philosophy. They were so far from depending on God for Light and Grace in the conduct of their Lives, & from praying to him to make them vertuous, that they opposed nothing with more pride and contempt.Hoc in sapientia pretiosum at que magnificū est, quod …on obvenit quod illam quisque sibi debet, quod non ab alio petitur: quid haberes in philosophia, quod suspiceres, si beneficiaria, res esset? Senec▪ Epist. 9. Quis quod vir bonus esset gratias Diis egit unquam? at quod dives, quod honoratus, quod in columis. Cic. l. 3. de nat. Deor. Virtutem nemo unquam acceptam Deo retulit: nimirum recte. Propter virtutem enim jure laudamur, & in virtute recte gloriamur, quod non contingeret si id donum a Deo, non a nobis haberemus. They thought that Wisdom would loose its value and lustre, that nothing were in it worthy of admiration, if it came from above, and depended upon the Grace of another. They acknowledged that the natural Life, that Riches, Honours, and other inferiour things, common to the worst, were the gifts of God; but asserted that Wisdom and Vertue, the special perfection of the Humane Nature, were the effects of their own industry. Impious folly! to believe that we owe the greatest benefits to our selves, and the lesser only to God. Thus they robb'd him of the Honour of his most precious Gifts. So strongly did the poison of the old Serpent, breathed forth in those words, Ye shall be as God, that infected the first Man, still work in his Posterity. Were they Angels p. 346in perfection, yet the proud reflecting on their excellencies would instantly turn them into Devils. And as they boasted of vertue, so of happiness as intirely depending upon themselves. They ascribe to their Wise-man an absolute Empire over all things, they raise him above the Clouds; what ever may disquiet, or disorder, they exempt him from all Passions, and make him ever equal to himself, that he is never surprised with accidents, that 'tis not in the power of pains or troubles to draw a sigh or tear from him, that he despises all that the World can give or take, and is contented with pure and naked Vertue; in short they put the Crown upon his Head, by attributing all to the power of his own Spirit. Thus they contradicted the Rites of Heaven. Their impiety was so bold that they put no difference between God and their wise person,Deus non vincit sapientem faelicitate, etiamsi vincit aetate. Senec. but this, that God was an immortal Wise-Person, and a wise Man was a mortal God. Nay, that he had this advantage, (since 'tis great art to comprize many things in a little space,) to enjoy as much happiness in an age, as Jupiter in his eternity. And which is the highest excess of Pride and Blasphemy,Est aliquid quo Sapiens antecedat Deum, ille naturae beneficio, non suo est Sapiens. Magna res est, habere imbecillitatem hominis, & securitatem Dei. Ferte fortiter, hoc est quo Deum ante cedatis, ille extra patientiam malorum est, vos supra patientiam. Senec. they prefer'd the wretched imperfect vertue and happiness of their Wise-Man, before the Infinite and unchangeable Purity and Felicity of God himself. For God they said is wise & happy by the priviledg of his Nature, where as a Philosopher is so by the discourse of Reason, and the choice of his will, notwithstanding the resistance of his Passions, and the difficulties he encounters in the World. Thus to raise themselves above the Throne of God, since the rebellious Angels, none have ever attempted besides the Stoicks. 'Tis no wonder, that they were the most early opposers of the Gospel; for p. 347how could they acknowledg God in his state of abasement and humility, who exalted their Verutous Man above him in his Majesty and Glory. Yet this is the Sect that was most renowned among the Heathens.Timeo ne Stoici soli sint Philosophi. Cic.

5. Philosophy is very defective, in not propounding the Glory of God, as the end to which all our actions should finally refer. This should have the first and chief place in that Practical Science: For every Action receiving its specification and value from its End, that which is the Supreme and common to all Actions, must be fixt before we come to the particular and subordinate; and that is the Glory of God. Now the design of Philosophers in their Precepts, was either.

First,Quotus enim quisque Philosophorum invenitur, qui sit ita moratus, ita animo ac vitâ constitutus ut ratio postulat, qui disciplinam suam non ostentationem Scientiae, sed legem vita putet? To use Vertue as the means to obtain Reputation and Honour in the World. This was evident in their Books and Actions. They were sick of self-love, and did many things to satisfie the Eye. They led their lives as in a Scene, where one person is within, and another is represented without, by an Artificial imitation of what is true. They were swell'd with presumption, having little merit, and a great deal of vanity. Now this respect to the Opinion of others, corrupts the intention, and vitiates the action. 'Tis not sincere Vertue, but a superficial appearance that is regarded. For 'tis sufficient to that purpose, to seem to be vertuous without being so. As a proud person would rather wear counterfeit Pearls that are esteemed right, then right which are esteemed counterfeit.Tota infidelaum vita falsa virtus est, etiam in optimis moribus Prosp. So one that is vain-glorious prefers the reputation of being vertuous, before real Vertue. From hence we may discover that many of their most specious Actions were disguised Sins, their Vertues p. 348were false as their Deities. Upon this account St. Austin condemns the Heroical Actions of the Romans as vicious;Lib. 4. cont. Jul. c. 3. Virtute civili, non vera, sed veri simili, humanae gloriae servierunt. Pride had a principal part in them.

Epicurus virtutes induxit voluptatis ancillas, ab sit autem ut verae virtutes cuiquam serviant nisi illi, vel propter illum cui dicimus Deus virtutum converte nos. August. cont. Jul. lib. 4.Or secondly, The end of Philosophy was to prevent the mischiefs which licentiousness and disorders might bring upon men from without, or to preserve inward peace, by suppressing the turbulent passions arising from Lust, or Rage, that discompose the mind. This was the pretended design of Epicurus, to whom Vertue was amiable only as the Instrument of pleasure.

Or thirdly, The heighth of Philosophy was to propound the beauty of Vertue,Nec facile invenies multis è millibus unum virtutem pretium qui p…tet esse sui. Ipse decor recti facti, si praemia desint; Non movit & gratis poenitet esse probum. Ovid depont. Stoici virtutem descripserunt seipsa contentam, ab omnibus liberam, & quae sola sibi sit praemium: Sed licet a quibusdum tunc verae & honestae putentur esse virtutes, cum ad seipsas referuntur nec propt…r aliud expetuntur, etiam tunc inflatae ac superbiae sunt & ideo non virtutes sed vitia judicanda sunt. Aug. lib. 19, de Civit. c. 25. and its charming Aspect, as the most worthy Motive to draw the Affections. Now supposing that some of the Heathens, (although very few) by discovering the internal beauty of Vertue, had a love to it, and perform'd some things without any private respect, but for the rectitude of the action, and the inward satisfaction that springs from it, yet they were still defective. For Vertue is but a ray of the Deity, and our duty is not compleat, unless it be referred to his Glory, who is the principle and patern of it. In short, the great Creator made Man for himself, and 'tis most just that as his Favour is our sovereign happiness, so his Glory should be our supreme end, without which nothing is regular, and truly beautiful. By these several instances it appears how insufficient Philosophy is to direct us in our principal duty, that respects God.

p. 3492. Philosophy was defective in its directions about moral duties that respect our selves or others.

1. Philosophers were not sensible of the first inclinations to sin. They allow the disorder of the sensitive appetite as innocent, till it passes to the supreme part of the Soul, and induces it to deliberate, or resolve upon moral actions. For they were ignorant of that Original and intimate pollution that cleaves to the humane nature; and because our faculties are natural, they thought the first motions to forbidden objects, that are universal in the best as well as worst, to be the necessity of Nature rather then the effect of Corruption. Accordingly all their Precepts reach no farther than the Counsels of the Heart: But the desires and motions of the lower faculties, though very culpable, are left by them indifferent. So that 'tis evident that many defilements and stains are in their purgative vertues.

2. The Stoicks not being able to reconcile the passions with reason, wholly renounced them. Their Philosophy is like the River in Thrace,

—Quod potum saxea redditOvid. Met.

Viscera, quod tactis inducit marmora rebus.

For by a fiction of fancy they turn their vertuous Person into a Statue, that feels neither the inclinations of Love, nor aversions of hatred; that is not toucht with Joy or Sorrow; that is exempt from Fears and Hopes. The tender and melting affections of nature towards the misery of others, they intirely extinguish as unbecoming perfect Vertue. They attribute Wisdom to none, but whom they rob of Humanity. Now as 'tis the ordinary effect of folly p. 350to run into one extreme by avoiding another, so 'tis most visibly here. For the Affections are not like poisonous plants to be eradicated; but as wild, to be cultivated. They were at first set in the fresh soil of Mans nature by the hand of God. And the Scripture describes the Divine perfections, and the actions proceeding from them, by terms borrowed from humane affections, which proves them to be innocent in their own nature. Plutarch observes when Lycurgus commanded to cut up all the Vines in Sparta, to prevent Drunkenness, he should rather have made Fountains by them, to allay the heat of the Wines, and make them beneficial: So true Wisdom prescribes how to moderate and temper the affections, not to destroy them. 'Tis true they are now sinfully inclin'd, yet being removed from Carnal to Spiritual objects, they are excellently serviceable. As Reason is to guide the Affections, so they are to excite Reason, whose operations would be languid without them. The natures that are purely spiritual, as the Angels, have an understanding so clear, as suddenly to discover in objects their qualiteis, and to feel their efficacy; but Man is compounded of two natures, and the matter of his body obscures the light of his mind, that he cannot make such a full discovery of good or evil at the first view, as may be requisite to quicken his pursuit of the one, and flight from the other: Now the Affections awaken the vigour of the Mind, to make an earnest application to its object. They are as the Winds which although sometimes tempestuous, yet are necessary to convey the Ship to the Port. So that 'tis contumelious to the Creator, and injurious to the humane nature, to take them away as p. 351absolutely vicious. The Lord Jesus who was pure and perfect, exprest all humane affections according to the quality of the objects presented to him. And his Law requires us not to mortifie, but to purify, consecrate, and employ them for spiritual and honourable uses.

4. Philosophy is ineffectual by all its Rules to form the Soul to true Patience and Contentment under sufferings. Now considering the variety and greatness of the changes, and calamitys to which the present life is obnoxious, there is no Vertue more necessary. And if we look into the World before Christianity had reform'd the thoughts and language of Men, we shall discover their miserable errours upon the account of the seeming confusion in humane affairs, the unequal distribution of temporal good and evils here below. If the Heathens saw Injustice triumph over Innocence; and crimes worthy of the severest punishment, crown'd with Prosperity; if a young man dyed who in their esteem deserved to live for ever, and a vicious person lived an age, who was unworthy to be born, they complained that the World was not governed according to Righteousness: but rash fortune or blind fate ruled all. As the Pharisee in the Gospel, seeing the Woman that had been a notorious sinner so kindly received by Christ, said within himself, If this Man were a Prophet, he would know who it is that touches him. So they concluded, if there were a Providence, that did see and take care of sublunary things, that did not only permit, but dispose of all affairs, it would make a visible distinction between the Vertuous and the Wicked.

'Tis true, God did not to leave the Gentiles without p. 352a witness of himself; for sometimes the reasons of his Providence in the great changes of the World were so conspicuous, that they might discover an eye in the Scepter, that his Government was managed with infinite Wisdom. Other Providences were vail'd and mysterious, and the sight of those that were clear should have induc'd them to believe the Justice and Wisdom of those they could not comprehend. As Socrates having read a Book of Heraclitus a great Philosopher,Vid. Diog. Laert. but studiously obscure, and his Judgment being demanded concerning it, reply'd, that what he understood was very rational, and he thought what he did not understand was so. But they did not wisely consider things. The present sense of troubles tempted them, either to deny Providence, or accuse it. Every day some unhappy wretch or other reproacht their Gods for the disasters he suffered.Tully himself was guilty of this impiery: Quando neque Dii quos tu castissime coluisti, neque homines quos eg… servavi semper nobis gratiam retulerunt. Tull 4 Epist. ad Vxor. Now the end of Philosophy was to redress these evils, to make an afflicted to be a contented state. The Philosophers speak much of the Power of their Precepts to establish the Soul in the instability of worldly things, to put it into an impregnable fortress, by its situation above the most terrible accidents. They boasted in a Poetical bravery, of their Victories over Fortune, that they despised its flattery in a calm, and its fury in a storm, and in every place erect Trophies to Vertue triumphing over it. These are great words, and sound high, but are empty of substance and reality. Upon tryal we shall find that all their Armour though polish't and shining, yet is not of proof against sharp Afflictions. The Arguments they used for comfort are taken,

Pati necesse est mult… mortalem mala. Nae…ius.1. From necessity; that we are born to Sufferings, the Laws of humanity, which are unchangeble, subject p. 353us to them. But this consideration is not only ineffectual to cause true contentment, but produces the contrary effect. As the strength of Egypt is decribed to be like a reed that will pierce the hand instead of suporting it. For our desires after freedom from miseries are inviolable: so that every evil the more fatal and inevitable 'tis, the more it afflicts us. If there be no way of escape, the Spirit is overcome by impatience, or dispair.

2. From reflexion upon the miseries that befal others.Nullam tam miseram nominabis domum, quae non inveniat in miseriore solatium. Malevoli solatii genus turba miserorum? Senec. Tully speaks to the Epicureans, Sed vobis voluptatum perceptarum recordario beatam vitam facit, & quidem corpore perceptarum. Tusc. Opinio est quae nos cruciat, & tanti quodque malum est, quanti taxavimus. Circumspice ista quae nos agunt in insaniam, quae cum plurimis lachrymis amittimus, scimus nō dā num in his molestum esse, sed opinionē dāni. Senec. But this kind of consolation is vicious in its cause, proceeding from secret envy and uncharitableness. There is little difference between him that regards anothers misery to lessen his own, and those who take pleasure in other afflictions. And it administers no real comfort; If a thousand drink of the waters of Marah, they are not less bitter.

3. Others sought for ease under sufferings by remembering the pleasures that were formerly enjoyed. But this inflames rather than allays the Distemper. For as things are more clearly known, so more sensibly felt by comparison; He that is tormented with the Gout, cannot relieve his misery, by remembring the pleasant Wine he drank before his fit.

4. The Stoicks Universal Cure of afflictions was, to change their opinion of them, and esteem them not real evils. Thus Posidonius (so much commended by Tully) who for many years was under torturing Diseases and survived a contiunal Death; being visited by Pompey at Rhodes, he entertained him with a Philosophical Discourse, and when his pains were most acute, he said, Nihil agis dolor, quanquam sis molestus, nunquam te… esse confitebor malum: In vain dost p. 354thou assault me pain; though thou art troublesome, thou shalt never force me to confess thou art evil. But the folly of this boasting is visible: for though he might appear with a chearful countenance in the Paroxism of his Disease to commend his Philosophy, like a Mountebank that swallows poison to put off his Druggs, yet the reality of his grief was evident: his Sense was overcome, though his Tongue remained a Stoick. If words could charm the Sense not to feel pains, or compose the mind not to resent afflictions, 'twere material to give molifying Titles to them. But since 'tis not Fancy that makes them stinging, but their contrariety to Nature, 'tis no relief to represent them otherwise than they are.

5. Others compos'd themselves by considering the benefit of patience. Discontent puts an edge on troubles;Levius fit patientia, quicquid corriger… sit nefas. Horat. to kick against the pricks exasperates the pain, to be restless and turmoiling increases the Feaver. But this is not properly a consolation; for although a calm and quiet submission prevents those new degrees of trouble, which by fretting and vexing we bring upon our selves, yet it doth not remove the evil, which may be very afflicting and grievous in its own nature; so that without other considerations to support the mind, it will sink under it. And as these, so many other Arguments they used to fortifie the Spirit against Sufferings, are like a hedg which at a distance seems to be a safe retreat from Gunshot, but those who retire to it, find it a weak Defence. This appears by the carriage of the best instructed Heathens, in their calamities, Professing themselves to be wise in their Speculations, they became fools in practice, and were confounded with all their Philosophy, when they should have made use p. 355of it. Some kill'd themselves for the apprehension of sufferings; their death was not the effect of courage but cowardise; the remedy of their fear. Others, impatient of disappointment in their great designs, refused to live. I will instance in two of the most eminent among them, Cato and Brutus, they were both Philosophers of the manly sect; and Vertue never appeared with a brighter lustre among the Heathens, than when joyned with a Stoical resolution.Zenoni à quo caepit rigida ac virilis sapientia. And they were not imperfect Proficients, but Masters in Philosophy. Seneca employs all the ornaments of his Eloquence to make Catoes Elogy:Cape quantum debes virtutis pulcherrimae ac magnificentissimae speciem, quae nobis non sertis, sed sudore & sanguine colenda est. Aspice Marcum Catonem. He represents him as the consummate exemplar of Wisdom, as one that realized the sublime Idea of Virtue described in their Writings. And Brutus was esteemed equal to Cato. Yet these with all the power of their Philosophy were not able to bear the shock of Adversity. Like raw Fencers, one thrust put them into such disorder, that they forgot all their instructions in the place of trial. For being unsuccesful in their endeavours to restore Rome to its liberty, overcome with discontent and dispair, they laid violent hands upon themselves. Cato being prevented in his first attempt, afterwards tore open his Wounds with fierceness and rage. And Brutus ready to plunge the Sword into his Breast, complained that Vertue was but a vain name; so insufficient are the best Precepts of meer natural Reason to relieve us in distress. As Torrents that are dryed up in the heat of Summer when there is the most need of them, so all comforts fail in extremity, that are not derived from the Fountain of Life.

I will only add how ineffectual Philosophy is to support us in a dying hour. The fear of Death is a Passion p. 356so strong that by it Men are kept in bondage all their days. 'Tis an Enemy that threatens none whom it doth not strike, and there is none but it threatens. Certainly that Spectre which ††Et pridie quā occideretur, in sermone nato super coenam, apud M. L…pidum, quis…am esset fi…s vitae cōmodi simus, repentinum inopinatumque praetulerat. Suet.Caesar had not courage to look in the face is very affrighting. Alexander himself that so often despised it in the Field; when passion that transported him, cast a Vail over his Eyes, yet when he was struck with a mortal Disease in Babylon, and had Death in his view, **Vid. Plutarchhis Palace was filled with Priests and Diviners, and no superstition was so sottish, but he used to preserve himself. And although the Philosophers seem'd to contemn Death, yet the great preparations they made to encounter it,Philosophy is defined by Plato, foreign. argue a secret fear in their Breasts. Many Discourses, Reasonings, and Arguments are employed to sweeten that cruel necessity of it, but they are all ineffectual.

Stultum est timere, quod vitare non possis. Laber. In illis qui morbo finiuntur, magnum ex ipsa necessitate solatium est. Plin. Moriar; hoc: dicis, desinam aegrotari posse, desinam alligari posse, desinam mori posse. Senec.1. That 'tis the condition of our nature: to be a Man and immortal are inconsistent. But this consolation afflicts to extremity. If there were any means to escape, the soul might take courage. He is doubly miserable, whose misery is without remedy.

2. That it puts a period to all temporal evils. But as this is of no force with those who are prosperous, and never felt those miseries which make Life intolerable, so it cannot rationally relieve any that have not good hopes of felicity after death. The Heathens discovered not the sting of Death, as 'tis the wages of sin, and consigns the guilty to eternal Death; so that they built upon a false foundation, as if it were the cure of all evils.

3. They encouraged themselves from their ignorance of the consequences of death, whether it only p. 357changed their place, or extinguish'd their persons.Nam si supremus ille dies non extinctionem, sed commutationem affert loci, quid optabilius? sin autem perimit, ac …elet omnino, quid melius quam in mediis vitae laboribus obdormisc…re? Socrates who dyed with a seeming indifference, gave this account of it; That he did not know whether death was good or evil. But this is not fortitude, but folly: as Aristotle observes, That a readiness to encounter dangers arising from ignorance, is not true valour but a brutish boldness. What madness is it then for one that enters upon an eternal state, not knowing whether it shall be Happy or Miserable, to be uneffected with that dreadful uncertainty?

But now the Gospel furnishes us with real remedies against all the evils of our present state. 'Tis the true Paradise wherein the Tree of Life is planted, whose Leaves are for the healing of the Nations. We are assured that God disposes all things with the Wisdom and Love of a Father, and that his Providence is most admirable, and worthy of praise in those things, wherein they who are only led by sence, doubt whether it be at all. For as 'tis the first point of prudence to keep off evils, so the second and more excellent is, to make them beneficial. Christians are more then Conquerours through Christ that loves them. They are always in an ascendent State; and believing, rejoyce with an unspeakable and glorified Joy. Death it self is not only disarmed, but made subservient to their everlasting good. Briefly, Christian Patience endures all things, as well as Charity, because it expects a blessed issue. It draws from present miseries the assurance of future Happinss. A Believer while he possesses nothing but the Cross, sees by Faith the Crown of the Eternal Kingdom hanging over his head; and the lively hope of it makes him not only patient, but thankful and joyful. This sweetens the loss of all temporal goods and the p. 358presence of all temporal evils. St. Paul in his Chains was infinitely more contented than Caesar or Seneca, than all the Princes and Philosophers in the World.

I will conclude this Argument by a short reflection on the immoral maxims of several Sects of Philosophers.Cynicorum natio tota ejicienda est. Est enini inimica verecundiae, sine qua nihil rectum esse potest, nihil honestum. Cicer. Et qui nec Cynicos, nec Stoica dogmata legit, A Cynicis tunicâ distantia. Juvenal. The Cynicks assert that all natural actions may be done in the face of the Sun; that 'tis worthy of a Philosopher, to do those things in the presence of all, which would make impudence it self to blush. A maxime contrary to all the rules of decency, and corruptive of good manners. For as the despising of Vertue, produces the slighting of reputation: So the contempt of reputation causes the neglect of Vertue. Yet the Stoicks with all their gravity were not far from this advice. Besides, among other unreasonable Paradoxes, they assert all sins are equal; that the killing a Bird is of the same guilt with the murdering a Parent: a Principle that breaks the restraints of fear, and shame, and opens a passage to all licentiousness. They commended Self-Murder in several cases; which unnatural fury is culpable in many respects,foreign· Injuriosum est rapto vivere, at contra pulcherrimum rapto mori. Aspice Marc. Catonem, sacro illo pectori puriss…m…s manus admoventem, & vulnera parum demissa laxantem. Senec. of rebellion against God, injustice to others, and cruelty to ones self. Zeno the founder of that Sect practised his own Doctrine. For falling to the ground, he interpreted it to be a Summons to appear in another World, and strangled himself. Aristotle allows the appetite of revenging injuries, to be as natural as the inclination to gratitude, judging according to the common rule that one contrary is the measure of another. Nay he condemns the putting up an injury as degenerous and servile. He makes indignation at the prosperity of unworthy Men a Vertue, (and to prove it, tells us the Grecians attributed it to their Gods p. 359as a passion becoming the excellency of their natures.) But if we consider the Supreme Disposer of all things may do what he pleases with his own, that he is infinitely Wise, and in the next World will dispense Eternal recompences; there is not the least cause of irritation for that seeming disorder.Vide Lib. 4. Ethic. He also allows pride to be a noble temper that proceeds from a sublime Spirit. He represents his Hero by this among other characters, that he is displeased with those who mention to him the benefits he hath received, which make him inferiour to those that gave them; as if humility and gratitude, were qualities contrary to magnaminity. He condemns Envy (as a vice) that would bring down others to our meanness, but commends Emulation, which urges to ascend to the height of them that are above us. But this is no real Vertue, for it doth not excite us by the worth of moral good, but from the vain desire of equality, or preheminence. And Plato himself, though stiled Divine, yet delivers many things that are destructive of moral honesty. He dissolves the most sacred band of humane society, ordaining in his Common-wealth a Community of Wives. He allows an honest man to lie in some occasions; whereas the rule is Eternal, We must not do evil, Si eos inspiciamus ut Pagani, Chri…stianè scripserunt; si ut Christiani, Paganicè. Erasmus.that good may come thereby. In short, a considering Eye will discover many spots, as well as beauties in their most admired institutions. They commend those things as Virtues which are Vices, and leave out those Vertues which are necessary for the perfection of our nature, and the Vertues they commend, are defective in those qualities that are requisit to make them sincere. If Philosophy were Incarnate, and had exprest the Purity and Efficacy of all its Precepts in p. 360real actions, yet it had abundantly fallen short of that Supernatural, Angelical, Divine Holiness which the Gospel requires. Till the Wisdom of God remov'd his Chair from Heaven to Earth to instruct the World, not only the depravation of the lower faculties, but the darkness of the humane understanding, hindred Men from performing their universal duty. The Gospel alone brings light to the Mind, Peace to the Conscience, Purity to the Affections, and rectitude to the Life.