Treatise of Moral and Intellectual Virtues, Preface – Table of contents
THE PREFACE To the READER.
THE reaſon which moved the Author to publiſh theſe ſhort Characters of Moral Virtues, was a deſire he had to revive the Practice of them as much as he could, in a very degenerate Age: The World, we know, has ever had its Viciſſitudes and Periods of Virtue and Wickedneſs; and all Nations have advanced themſelves to their Power and Grandeur, by Sobriety, Wiſdom, and a tender regard of Religion. This very Remark hath filled us with hope, that upon this our late wonderful Revolution, the Engliſh Nation may recover its ancient Virtues, that have been too long under the Oppreſſion of Debauchery; which hath been an Evil of ſo great Malignity, as to threaten ruin to the very Conſtitution of the Government: Therefore the Providence of God hath ſent us a Prince for our deliverer, whoſe Piety is ſet off with the whole Train of Moral Virtues whoſe Temperance is ſo great and impregnable amidſt all thoſe Allurements, with which the Palaces of Kings are apt to meet even the moſt reſolved Minds, that at the ſame time he doth both teach and upbraid the Court; whoſe Fortitude is more reſplendent in the Conqueſt of himſelf, than when he ſtrewes the Field with the Armies of Rebels; whoſe Gentleneſs and Mercy is ſo remarkable, that if ever the Lion and the Lamb dwelt together, it is in the Breaſt of this Royal Perſon; whoſe perſonal Virtues will in a little time render all vicious Courſes unexcuſable, and will ſhed a ſuitable Influence upon his Government, that not only the Honour and Plenty, but the Virtue and Goodneſs of the Engliſh People may ſpread it ſelf even to the Envy of all Neighbour Nations.
1. Irreligion the Cauſe of Ruine to a Nation.But whenever men contemn the Laws of God, and are looſe in all their Converſation, they will certainly decline into Softneſs and Effeminacy; on the other ſide, when they are virtuous and upright in their Actions, they are unmoveable like a Houſe built upon a Rock; for this is the Circle of human Affairs: And when Atheiſm, or a neglect of Virtue hath been at the greateſt height, as it was very lately, they have certainly brought on Changes and Diſſolutions, becauſe the Principles of Irriligion do unjoynt the Sinews of all Government.
If this be ſo, methinks all Mankind ſhould be ready to weigh and examin all the Arguments for Virtue, ſhould carefully enquire into the Grounds of the Chriſtian Faith, and take an account of the Truth and Credibility of the Scriptures; when they have done this, I am confident, they will think themſelves as effectually obliged in Prudence to the Duties of Virtue and Religion by the Poſſibility, as by the Certainty of things; for whatever they pretend, it is not their Reaſon, but their Vice, that cavils at the Principles of Virtue, and they except againſt it, not becauſe it contradicts their Underſtandings, but their Appetites.
Now to humor or indulge theſe Appetites in all their Tranſgreſſions of the Laws of Nature and Virtue, will appear very abſurd and unreaſonable, if we conſider,
1ſt. That all manner of Vice is ſo vain,2. Vice is a vain thing. as that it cannot be forced to contribute to any wiſe End at all; Shame is the only Fruit of it, and all its Pleaſures paſs away in a moment, leaving nothing but Sorrow and Repentance behind them. As for Example, Revenge is a buſie and contriving Vice, thruſts it ſelf into all the hardſhips of War, is loſt in perpetual Storms, and abandons all Peace of mind to its own impatient humour; the only Mark it aims at, is mere and abſtracted Evil; Miſchief and Bitterneſs is the fruit of all its toil. The ſame thing may be ſaid of Ambition, which is full of mighty Projects; ſtoops not to ſmall and petty Enterpriſes, but ſpends its time wholly in the queſt of Fame, and feeds upon Applauſe; vulgar Ignorance, 'tis true, hath made theſe great and glorious things; but take off the Vizard that Opinion hath put upon them, and what remains then but Vanity and Emptineſs? Inſomuch, that no wiſe Man would ever hazard the Eaſe of his Life in the Attempts of vain Glory; whereas there is no Glory like that of a generous and honeſt Mind; no Applauſe like that of a Man's Conſcience for good and righteous Actions: But he, who quits the inward Joy and Content of his own Soul, for the great or the glorious things of this World, leaves a laſting Happineſs to follow a Phantaſm or a Dream: For all this, what Difficulties do Men chooſe to undergo, only to be loaded with heavier Sorrows, to be amazed with greater Fears, to be wearied out with preventing or encountering more vexatious Diſaſters: In like manner all the Pains and Paſſions of the proud and covetous are ſpent upon things, that they can neither want when they have them not, nor enjoy when they have them; for one Man commonly ſtrives to get as much as would ſuffice ten, and the trouble of holding the other nine parts, diſcompoſes the enjoyment of his own ſhare; for all any Man hath above the natural Capacities of a Man, above that little which ſupplies the Needs and Deſires of his Nature, miniſters no more to his ſatisfaction, than what he has not; becauſe Happineſs reſults not from a Man's poſſeſſing the Comforts of Life, but from his uſing them; therefore unleſs he could extend his Appetites with his Fortunes, he doth but encreaſe his Troubles with his Plenty; and he, who amaſſeth together more than the Needs of his Nature do require, doth but burden himſelf with ſuperfluous Cares for what he can never have: For ſuppoſe the Palat be entertained with all the Dainties of the moſt witty and artificial Luxury; yet can we taſte them but by the meaſures of a Man, and when we have ſatisfied thoſe ſlender Deſires, all that remains, becomes as taſtleſs to us as Dirt and Gravel, which is more at large demonſtrated in the Character of Temperance. So idle and ſo fruitleſs is all the Induſtry of Ambition and Covetouſneſs; Ad ſupervacua ſudatur, is the Motto of the buſineſs of human Life, and fooliſh Man is ſo unlucky, as to break his Sleeps, conſume his Spirits, rack his Brains, and employ his Skill ſo to no purpoſe, as to be after all his Sweat, not ſo happy, nor ſo eaſie as he was before; for we ſhould conſider,
2dly. That Vice is an Impoſture and Deluſion;3. Vice in an Impoſture. it abuſes Men with thoſe very Expectations which it directly oppoſeth; it flatters Men with the faireſt Promiſes of Delight, yet produceth nothing but Grief and Vexation; it defeats and undermines all its own Projects; and ever concludes in Repentance and Diſappointment: Like the Harlot in the Proverbs, it inveigles with the wanton Kiſſes of her Lips, and draws the raſh Youth after her, as a Fool to the Correction of the Stocks; her Bed is deck'd with the Covering of Tapeſtry, and her Houſe is perfumed; but all this while it is the Road to Hell, and leads to the Chambers of Death: So whoriſh and ſo impudent is the Face of Vice, the Temptations thereof dazzle the Minds of Men with falſe and counterfeit Gayeties; they entice with ſubtile and wily Glances, looſe Geſtures, ſmooth and amorous Addreſſes; and all this while it is but a painted Snake, which is no ſooner taken into the Boſom, but the fatal Sting appears; it ſtrikes and wounds with an everlaſting Venom; and beſides the deadly Gaſhes it makes in the Conſciences of Men, it infects all the preſent Joys of human Life; for there is no Vice upon which Nature hath not entailed its proper Curſe: Intemperance is naturally puniſhed with Diſeaſes; Raſhneſs with Miſchances; Injuſtice with the Violence of Enemies; Pride with Ruine; Cowardiſe with Oppreſſion; theſe and ſuch like are the Puniſhments conſequent to the breach of the Laws of Nature, and follow them, as their natural, not arbitary Effects: For all Wickedneſs is its own Penance; it ever contradicts what it ſeems to aim at; if its deſign be Mirth, then it torments with Sorrow and Anguiſh; if Pride and Ambition, then it kills with Affronts and Indignities; if Luſt and Wantonneſs, then it wounds with Shame and Repentance: Thus the chiefeſt good to the voluptuous Man is Pleaſure, and if this be obtained by a ſhort and healthleſs Life, by Crudities and Inflammations, then the Man is happy; ſo all Luxury feels its Gripings, and the Glutton more heartily loaths the Joys of his Sin, than he ever purſued them; his Bed or Couch is fain to give him ſome repoſe to the irkſomneſs of his Table; he dozes away his Life, and ſeems to live in a continual Lethargy; his Organs are ſo diluted with indigeſted matter, that they have not Senſe enough to perceive the briskneſs of their own Reliſhes; and if he eſcape the ſudden ſtroke of a Feaver, he turns his weak and ſtokly Body into a Statue of Earth and Flegm; fills his Veins with flat and ſpiritleſs Humours; grows fat with Sloth and Dulneſs. In brief, he breaths ſhort Sighs often, ſleeps ſeldom, till he dyes as ſottiſhly, as he lived. And the like happens to the Drunkard, who cannot endure Solitude, becauſe then his Fancy is filled with unwelcome Meditations, either of Death, the Accounts of Conſcience, or the Concerns of Eternity; and therefore he thinks to waſh down all theſe melancholy Thoughts with Wine, or baniſh them with deep Draughts and loud Laughter; but his next Mornings Accompts are a ſleepleſs Night, Qualms and fainting Sweat, and a diſmal Confuſion all over his Senſes; altho Cuſtom may have ſo naturalized both Gluttony and Drunkenneſs to ſome Men, that they can follow them without the danger of Sickneſs; yet they quench the Heat and Vigour of their Spirits, and drown them with Rheums and Dropſies; they drench their Brains in unwholſom Clouds of Moiſture, and waſh away all the Principles of common Senſe and Reaſon. As much may be ſaid againſt the unclean and laſcivious, whoſe Luſt is boundleſs and wild, ſwells with phantaſtick Joys, and imaginary Extaſies of Pleaſure; but it always begins in Folly, grows up in Trouble, and concludes in Shame: It fills a Man with reſtleſs Fears and Jealouſies; vexes him with Affronts, and deſtroys all the Peace of his Soul with mad and ungovernable Deſires; not to mention, how often theſe falſe Joys are imbittered with the Shame of Diſcovery; how oft they are allayed with the Conſumption of a Man's Eſtate; how oft he is puniſhed with noiſom Diſtempers, ſo that his Body ſeems to anticipate the uncleanneſs of the Grave, and to rot before it is buried. Now is not that Perſon forſaken of Senſe, who is driven upon all theſe Miſeries by the Charms of a ſhameful Vice? Who will conſent to be cozened into ſuch Delights as bring Stings and Scorpions along with them? Who can be fond of a brutiſh Appetite, that is much more properly, than Anger, a tranſient Fury and Madneſs?
In this manner ſhould we run through the whole Catalogue of Iniquities; it were eaſie to ſhew, how every Vice is its own Enemy, a direct Contradiction to it ſelf: Which Aſſertion is as undeniable, as the Evidence of firſt Principles, and as certain, as any demonſtration in Mathematicks, ſo that were not Mankind infinitely degenerate, it would be no leſs abſurd to chuſe Vice before Virtue, than ſeriouſly to believe a part to be greater than the whole: But all vicious Men act knowingly againſt the moſt undoubted Wiſdom and Experience of all Ages, and will be wicked, though they know they are the greateſt Fools in the World for being ſo. For we ſhould conſider,
(3.) Human Nature is made for greatends.Thirdly, That Human Nature is framed for great and noble Ends; though at preſent it is in a State of Weakneſs, and is as much below its own Perfection, as Infancy is ſhort of Manhood, and what it is is the leaſt part of what it ſhall be; indeed Man is firſt born into the World little higher than the Beaſts that periſh, and the Appetites that firſt diſcover themſelves, are thoſe of Senſe: But they are the Faculties of the Mind, that are the Inſtruments of his true and proper Happineſs; All the Affairs of this life are mean and childiſh things in compariſon to the largeneſs of his Capacities, and ſerve only to entertain his thoughts in his ſtate of Infancy, but are unable to render him happy, becauſe nothing can ſuit or ſatisfie them, but the pleaſures of God and Angels; for the Soul being a Divine Subſtance is gratified with nothing but thoſe Pleaſures, that are Divine and Heavenly. Now all vicious Men ſlide back from the height of their Stations, and ſ…k down into the loweſt Villanies, into the very Imperfection of the brutiſh Life; they unravel their very Natures, and run themſelves backward; their Deſigns are below their preſent Condition, and the Ends they ſeek after are leſs perfect than themſelves; they value the delights of a Beaſt before thoſe of a Divine Nature, and the uncleanneſs of Luxury before the Joys of Immortality; they chooſe Nebuchadnezzar's Fate, and leave Crowns to live among the Salvage Herds of the Wilderneſs; they exchange the Dignities of a Kingdom for the Pleaſures of a F…, and forſake the Communion of ſpotleſs Angels to feed and wallow with Swine; they deſpiſe the Treaſures of Heaven for imaginary Enjoyments, and eſteem the Paſtimes of a Day beyond the Ages of Eternity: in a word, they forego the rewards of Virtue, the peaceable Reflections of a clear Conſcience for an Intereſt, that they muſt get with Labor, enjoy with Perplexity, and ſoon leave with Sorrow: All that they gain by their Vice, is ſcarce worth the having, though we do not conſider what the purchaſe coſt them, and they would have but a bad bargain, though it were not bought with the loſs of their Souls; but alas! they forfeit them to an intolerable Anguiſh for a ſhameful Luſt, and loſe that without which they muſt be for ever miſerable, for that, which will certainly make them ſo; they damn themſelves for Trifles, and deliver up their Souls to unſpeakable Tortures for the mirth of a few Minutes.
Surely that Man muſt be very inconſiderate,(1.) The folly of wicked Men. who can fix his Choice ſo croſly to the Nature of things, when there is ſuch an infinite Diſproportion between the Objects of it: What a Prodigy are the Affairs of this World to a conſidering Man? Who can reflect upon the common actions of Mankind without Amazement? Who could think it poſſible, but that we ſee it, that in a World Peopled with Immortal Spirits, almoſt all its Inhabitants ſhould be utter Strangers to thoſe good Qualities, that fit them for an everlaſting State; that they ſhould run away from all ſober Senſe, to take up with a few gatherings of Wit out of Plays and Romances; that they ſhould think themſelves oftentimes more witty than other Folks, becauſe they dare to be more wicked; that they ſhould boaſt in a ſupercilious diſdain of a good Life, and take thoſe for ſoft and cowardly Fools, who are ſcared at the Notion of inviſible Powers: with what Plots and Intrigues do they diſquiet their Heads! into what Labyrinths do they caſt their Thoughts! only to ſecure a poor, ſhort, ſecular Intereſt; for whoſe ſake they are hurried into the moſt eager and paſſionate Proſecutions, into the moſt fretful Controverſies, and the moſt indefatigable Labors: But when they think on Religion, then all their Projects cool and languiſh; then their motions are ſluggiſh, or rather none at all; and if they do not utterly neglect them, they do as bad, ſcarce ever riſe above the cuſtomary Devotions of idle and intellectual Wiſhes: But where ſhall we find the Man, who is as ſincere in the matters of Virtue, as in thoſe of his Temporal Advantages; whoſe Thoughts are as earneſt upon governing his Converſation by God's Word, as upon Riches and Honors! very few are ſo mortified, and to be Men of another World; the moſt had rather doze away their days, ſenſeleſs of the End, for which they were made, till their Torments awaken them; but then 'tis but in vain to curſe, and too late to redreſs their Folly: They have been often enough warned of the black and gloomy iſſue of things; God's Providence hath uſed all the Arts of Love and Goodneſs to diſabuſe their Reaſon, that they may not wander after Shadows and Impoſtures; yet in ſpite of all the Endeavors of infinite Wiſdom and Bounty, they ſeem to be obſtinately bent on their own Ruin, and reſolve to periſh for love of the ſlighteſt and moſt tranſient Evils: for Men miſcarry, becauſe they will not conſider the ſad and aſtoniſhing Events of Things.
But let no Man deceive his own Soul, or imagine,(5.) The Principles of Religion, the beſt and moſt beneficial. he ſhall reap any benefit from Vice; let him rather with an impartial Reaſon, unbiaſſed either with Luſt or Paſſion, enquire into the Principles and Duties of Virtue; and he will eaſily diſcover them to be moſt reaſonable and pleaſant; to love and practiſe them, to be his higheſt Privilege, as well as Intereſt; to neglect or defame them, the moſt ſtupid Folly; which he cannot do, till be can prove a baſe and ſelfiſh Spirit to be more Noble and Generous, than an univerſal Love and Charity; Pride and Luxury to be more amiable, than Sweetneſs and Ingenuity; Revenge and Impatience more honorable, than Diſcretion and Civility; Exceſs and Debauchery more healthful, than Temperance and Sobriety; to be enſlaved to Luſts and Paſſions, more manly, than to live by the Rules of Reaſon and Prudence; Malice and Injuſtice to be more graceful and becoming a Gentile Behavior, than Kindneſs and Benignity; the Horrors of an amazed Spirit to be fuller of Pleaſure and Happineſs, than that peace and calmneſs of Mind, which ſprings from the Reflections of an exact Conſcience.
But if a Man cannot believe, that the Idea of God is a Fancy, that the Immortality of the Soul is a Fable; then to what a degree of madneſs doth he Act, who will venture the Rage of an Almighty Vengeance, and the Ruin of an Immortal Soul for the ſake of a Vice: It is true, the Rich Man in the Goſpel did applaud himſelf in his foreſight, when he had filled his Store-Houſes with Proviſion for many years Eaſe and Voluptuouſneſs; But no ſooner was he ſurpriſed with the news of death, than all his hopes were daſht into pieces; with what Agony did the miſerable Man hear his fatal Doom! how did he quake and ſhiver, when he found himſelf in another World, beſet with Devils and damned Ghoſts! Such is the Wiſdom of every vicious Man; he congratulate himſelf for one of the ſhrewd and notable Perſons, ſwells with conceits of his own cunning and ſagacity, as if all beſides himſelf were weak People, miſled by the Cheats and Impoſtures of Prieſts.
But is this World all, that the Wretch can enjoy! hath he no proſpect of any Being hereafter, no expectations, but what ſhall be interr'd with his Carcaſe? If it be ſo, then indeed this might a little excuſe the ſillineſs of his Choice: But when there is no other ſtate ſo certain and unalterable, as that of everlaſting Happineſs and Miſery, which awaited good and evil doers; let him think what a Sot he is to forgo theſe hopes for the ſake of any Vice whatſoever: for nothing can be more evident, than that human Nature is ſo framed, as not to be kept within due bounds without Laws; which Laws muſt be inſignificant without the Sanction of Rewards and Puniſhments; but Temporal ones cannot be ſufficient for this End; therefore there is a neceſſity, that there ſhould be another future ſtate of Happineſs and Miſery; whereas if Temporal Proſperity did infallibly attend all good Actions, this would be a Diminution to Virtue it ſelf; Men would do good by a kind of natural Neceſſity, which abates juſt ſo much from the Virtue of their Actions, as it does from the Liberty of them.
How then ſhall we reconcile theſe Contradictions, that Men ſhould believe, that there is a State hereafter of endleſs pain to puniſh the Wicked, and of endleſs felicity to reward the Righteous; yet be ſo careleſs to avoid the one, and to get the other; that they ſhould think, a conſtant and habitual Obedience to the Rules of Virtue indiſpenſibly neceſſary to Salvation, yet live in known and wilful Impieties, indulg themſelves in groſs and confeſſed Wickedneſs; ſome wallowing in Luſt and Wantonneſs, others in Wine and Drunkenneſs; ſome gratifying their Pride and Ambition, others their Malice and Envy; ſome ſacrificing to their Filth and Luxury, others to their Avarice and Covetouſneſs; ſome given to all kinds of Exceſs, others to all kinds of Religion.
How can theſe Men look into their own minds without the deepeſt horror and deſpair!(6.) The nature of true Repentance. For Vice can never be blotted out but by a timely Repentance; ſuch a Repentance as will bring forth all the Fruits of Virtue: For he, who thinks to purifie himſelf from his Sin without acquitting it, is as wiſe as He, who laps about a gangrened Member without any purpoſe of healing it: But no Vice can be pardon'd, till it is mortified; He, who prays againſt it, but yet commits it, directly contradicts his own Petition; all he gains by it, is, that he is Self-condemned, and he may as poſſibly wiſh himſelf into life, while he cuts his own Throat, as pray his Soul into Heaven, whilſt his Manners are unreformed: And He, who goes on in Vice upon the hope of an After-Repentance, makes himſelf uncapable of God's Mercy, by turning his Grace into Wantonneſs; whereas from the Terms of Chriſt's Goſpel, a Man may as well expect to Repent, when he is dead, as when he is dying, and he may as ſoon move Divine Compaſſion by the gnaſhing of his Teeth in the next World, as by his laſt groans in this; But the Goodneſs of God will not ſuffer it ſelf to be mocked; there is nothing more manifeſt in the Scripture, than the abſolute neceſſity of a virtuous Life here, in order to an happy One hereafter.
It concerns us therefore to beware of all manner of Evil; and we ought to be the more cautions, becauſe the Snares thereof are laid ſo craftily; for
(7.) Evil is deceitful.1. Evil doth often aſſume another name to cover its native Ʋglineſs, though it doth always retain the ſame venomous and baſe Nature: becauſe it would not be known by its own proper Title and Character, it doth impudently intrude and adopt it ſelf into the Family of ſome Virtue, as if it did reſemble them, and things, that an alike, do often cozen unwary Judges; as for inſtance; baſe Compliance with vitious and extravagant Company paſſeth for good Fellowſhip and Civil Converſation; wanton and ſcurrilous Language is looked upon as Wit, and true Breeding; when Men pinch and are covetous, this is called good Husbandry: Thus Vice preſents it ſelf in ſuch colors, as may beſt pleaſe the diverſe Humors of Men; ſometimes it ſuggeſteth to them Pleaſure, ſometimes Profit; theſe are its moſt catching, and therefore the moſt Fatal Temptations, theſe are the baits which cover the Hook, and they take with all Men, that are not of a ſteady and reſolved Virtue.
(8.) Evil the moſt ſlaviſh thing.2. Evil, by all its Arts would perſuade us, that it is a Privilege, which we may challenge, and which we may do in the uſe of the Liberty, that God hath given us; but we are groſly impoſed upon by theſe Inſinuations; for it is not Power to be able to do that, which is not fit to be done; neither is it Liberty but Slavery, and that the moſt unſufferable, to have power to do Evil or to ſerve any Luſt: yet this is that Power and Right, which many Men are bent to maintain; which Jezabel adviſed Ahab to put in practice, when he was troubled for Naboth's Vineyard; Doſt thou govern Iſrael, and knoweſt not how to have Naboth's Vineyard? Ariſe, eat Bread, and let thy Heart be merry; I will give thee the Vineyard of Naboth, and ſhe gave it him; but upon ſtrange Terms, by wilful Murder, Perjury, and Subordination; theſe are the methods of Vice in drawing Men into her Courſes; they are puff'd up with an Opinion of their own Ability and extraordinary freedom above other Creatures; as if it were power to do Miſchief, or true freedom to chooſe Evil.
3. Evil covers it ſelf under ſome probable Circumſtance, and finds an Excuſe for the worſt it can do;(9.) Evil takes another diſguiſe. warrants it ſelf ſometimes by the difference of Time and Place; ſometimes by Meaſure and Degree; ſometimes by Mode and Manner; for as much as that may be done at one time, which may not be at another; ſo by meaſure and degree; although it be one of the moſt difficult things in the World to aſſign Mode and Meaſure; for Men will ſay, a thing may be done in another place, though not in this or in that manner: though it may not be done in this or in that faſhion, yet it may to ſuch a meaſure and degree; the Sluggard was ſtill for a little more Sleep, till Evil had got faſt hold, and would never let him go; ſo in many Caſes it is very hard to fix the utmoſt bounds of Good and Evil becauſe they part as Day and Night, which are divided by Twylight, ſo that there is a glimmering of Day between both, and it is a nice Point to know in theſe adjacent borders of Virtue and Vice, how far a Man may go, and further he may not.
(10.) Evil pleads Neceſſity.4. Evil ſometimes pleads Neceſſity, that it is unavoidable, but we muſt comply with it; inſomuch that ſome have learned to argue for their Wickedneſs by charging it upon the Phyſical and neceſſary Workings of their Natures, which they cannot ſtop, and conſequently they cannot commit a Fault in ſuffering them to have their full ſwinge; But if we examine the Caſe, we ſhall find, that there is no neceſſity at all to do that which is Evil; though evil Affections and Luſts may proceed from ſomething that is Natural; yet they can never get a Dominion over us, but through our own voluntary conſent: However this weight of Neceſſity, preſſing Men to ſin, was Herod's Argument, wherewith he thought to juſtifie himſelf, when he acted contrary to the ſenſe of his own mind: But this we muſt walk by as a Rule, that Neceſſity may put us upon Inconveniences, but it muſt never put us upon Iniquity, or make us conſent to Sin; Though we live no longer here, we ſhall live in a better State; therefore we muſt not, to ſave our preſent Being deſtroy the cauſe of Life, which conſiſts in a good Temper of Mind, in a Regularity of our Actions and Practices.
(11.) Evil pleads Cuſtom.5. One Sin ſeeks covert in another, until they are encreaſed to ſuch a Heap, as will preſs down the Sinner into Miſery and Ruin; one Evil flies often for Protection to a worſe, ſo that nothing can be in a more deplorable State than a wicked Man, whilſt that which he takes for his Refuge will certainly undo him: beſides Sin would perſuade us to continue it in the World, becauſe it hath been cuſtomary for Men to live ill; by this means the Devil doth ſo poſſeſs the vicious Perſon, as he cannot get rid of him, and when once he is habituated to an evil Courſe of Life, it is no eaſie matter to recover himſelf; but the greateſt Cheat of all that Vice puts upon Men, is, when Attrition or a ſudden ſorrow for Sin paſſes for the whole product of Repentance; whereas that which is indeed true Repentance, muſt be accompanied with the forſaking all manner of Vice, and with the bringing forth a thorow Reformation and Amendment of our Lives; and that I may the better ſatisfie you in this Point, you may conſider, that the firſt motions of Repentance have been, where nothing that is good hath followed upon it; for Judas was ſorry for betraying our Lord; but what was the Conſequence? nothing but Deſpair and Self-Murder: And of ſome we read in St. Peter, who had eſcaped the pollutions of the world, and were again enſnared, whoſe latter end was worſe than their beginning; we muſt therefore follow the firſt good motions of a new Life, until we bring them into a ſettled State: otherwiſe theſe Motions may prove an Aggravation of our Sin, and encreaſe our Condemnation.
In all theſe Inſtances before-mentioned, Vice it deceitful; now it would trouble us leſs to be overborn and forced, than thus to be deluded and wheedled into Deſtruction; we may not be able to oppoſe Force; but we cannot be cozen'd, if we be but as wiſe and cautious as we ſhould or ought to be; that one Man is ſtronger, or richer than another, it may not be in our power to help; but if a Man be not as prudent or vertuous as another, it may be much his own fault, for this depends upon his own care, and the improvement of thoſe Faculties, which God hath given him; and I am of Opinion, that we ſhould be wiſe enough for one another, if we were but equally honeſt; and if Men would conſider the doleful iſſues of Impiety, it would be eaſier to perſuade a ſober Man to ſtab himſelf for a Bag of Cherry Stones, as to hazard his future Happineſs for a preſent Advantage, Intereſt, or Pleaſure.
(12.) If Men would conſider, they would avoid Evil.Therefore I would ask this of Mankind, that they would act ſuitably to the fixed and unavoidable Fate of things, and remember that they are a ſort of Beings, who muſt hereafter live always in unconceivable Bliſs or Woe: But if this Meditation will not Influence their Thoughts, it will be in vain to preſs them with any more Arguments, but they muſt be left to the diſmal and pitileſs deſerts of their want of Senſe and Conſideration. Nay, if they would but think, what kind of Creatures God hath made them, they muſt look upon Vice as the greateſt Corruption and Diſhonor to their Natures; for they are placed in a middle State between Angels and Brutes; they are made up of contrary Principles, Matter and Spirit, are endued with contrary Faculties, animal and rational; this is their Condition, and by this means they are in a Capacity to exerciſe the Virtues peculiar to their compounded Natures; for the Life of Man in this World is nothing elſe but an Olympick Exerciſe; therefore it is repreſented in the Scripture as a Race, a Warfare, a laboring in the Vineyard; the great Principles and Graces of the Chriſtian Life can be exerciſed only, while we have bodily Appetites and Paſſions to govern, that ſolicite and tempt us to ſenſual Exceſſes: Herein therefore conſiſts the true Gallantry of Spirit, when it controuls all thoſe lower Powers that ought to obey Reaſon, when it defends the Authority thereof againſt all the rebellious Attempts of Paſſion and Concupiſcence. For unleſs our Souls had been lodged in Bodies full of unreaſonable Inclinations, they would not have been capable of exerciſing many Choice Virtues, ſuch as Temperance, Sobriety, Chaſtity, Patience, Meekneſs, and all the reſt, that conſiſt in the Empire of Reaſon over Appetite: For Virtues of this ſort are never attributed to God, becauſe He being of a Nature purely Spiritual, hath no unruly Appetites to govern: But becauſe the Nature of Virtue is placed in the Minds, ruling the Affections, Providence hath furniſhed it with Inſtruments for that purpoſe; for the Soul having its principal Reſidence, where the Nerves have their Original, that convey all Motions backward and forward, it is able by an immediate Influence to command all the animal Motions of the Body: For if the Superior Part ſhould not be ſtrong enough to govern the Inferior, it would deſtroy the very Being and Exiſtence of Good and Evil, and render Mankind utterly uncapable of Goodneſs and Morality: Although ſenſual Inclinations, falſe Principles, vicious Examples, and wicked Cuſtoms are the inducements and occaſions of much Vice; yet the Superior Powers of the Mind are able to give check and control to our brutiſh Luſts and Paſſions; ſo that it is much in our own Power to attain to Virtue and Happineſs, were it not for a wilful inconſiderateneſs, the ſpring and head of that Torrent of Wickedneſs, that has always overflown the greateſt part of the World: for if every Man be endued with rational Faculties; if he can reflect upon the Eſſential Differences of Good and Evil, together with their natural products; if he can obſerve what things tend to his damage, and what miniſter to his advantage; and if it be moſt apparent, that vertuous Practices are infinitely more conducive to the Intereſt and Happineſs of Man, than Vice and Luxury; then no other Reaſon can be given why Men are ſo unanimouſly vicious, but only becauſe they are wilfully or careleſly unreaſonable, eſpecially when the Rules and Directions of Religion are all ſober and practicable; when it doth not flatter Men with Romantick degrees of Happineſs upon fond and fantaſtick Principles, but complies with the Conditions of Human Life; for we have no high-ſtrain'd Paradoxes, ſuch as the Stolcks had againſt the Convictions of Senſe and Experience; but we are allowed to eſteem of every thing, as we find and feel it; above all we are charged to purge our Minds of froward Humors, and to ſweeten them with mild Principles; to moderate and command our Paſſions, and in all Circumſtances to govern our ſelves by the Laws of Wiſdom and Moderation: with which when the Mind is furniſhed; it is able to extract ſomething beneficial to its own Intereſts from the moſt malicious Accidents, and may be Serene in the midſt of Storms, Contented in the midſt of Diſappointments: But ſuppoſe there were nothing in Virtue, but Hardſhips and Difficulties, a perpetual Force and Violence to Nature, a conſtant War with the World and the Fleſh; cannot we endure all this for an endleſs Reward? for we muſt have a very mean Opinion of Heaven, if we do not think it worth the Obedience and Service of a few years, how difficult ſoever that were: for the Expectation of a future Happineſs hath been that Principle, from whence that Confidence and Courage hath ariſen, whereby vertuous Perſons have been ſupported in their Sufferings for that which is good.
But beſides the future Reward that doth await them, the Lovers of Virtue are the happieſt Men upon Earth for theſe two Reaſons;
Firſt, Becauſe their Virtue tends to the Preſervation and Continuance of the World.
Secondly, To the bettering of the Condition and Manners of Mankind.
For the World would crack about our Ears,(13.) The world is kept up by Virtuous Men. and ſink under the weight of its own Wickedneſs, did not virtuous Men put in their Shoulders to uphold the Fabrick: Cardan indeed is very inquiſitive how Human Societies were kept up, and affirms the Cauſe, why they did not disband and run into Confuſion, to be the mutual Vices and Wickedneſſes of Men; one Ambitious Man oppoſing another, and checking him in his Deſigns; one Knave diſcovering another; one Cruel Man keeping another in awe; And the Politicians think, that the World is ſuſtained by their little Arts and Devices in Government; But theſe are but like Anticks in a Building, that ſeem to crouch and bend under the weight of it, as if they bore it up, when they do nothing leſs, but have as much need of being prop'd up themſelves, as any other part of the Structure: 'Tis not the Wiſe, the Noble, and the Strong, that are ſufficient Pillars to bear up the World; but the weak things, the holy, righteous, and good Man, upon whom the whole ſtreſs and weight of it lies: For wicked Men, be they never ſo high and great, are but rotten Supporters; they are ſo far from contributing to its Preſervation, that they are continually ſoliciting God's Judgments, and drawing down his Vengeance upon the Earth: Thus the corrupt Converſation of the Men of Sodom was the Vapor that did aſcend to Heaven, and gather into a Cloud of Wrath, which did for a long time hang over thoſe Cities; And Righteous Lot only hinder'd its being poured out upon them, and when he was removed, they fell into Deſolation as in a Moment.
So the Places where Virtuous Men dwell, are enriched with many Bleſſings for their ſakes, and the Perſons, with whom they converſe, are happy as it were by Concomitancy; they enjoy much Proſperity, and are freed from many Evils, by reaſon of their Neighborhood to good Men; for the Pſalmiſt hath told us, that God bleſſeth the habitation of the righteous, nor ſhall any plague come nigh his dwelling: Thus the Lord was with Jacob and proſpered Laban for his ſake; and He was with Joſeph, and bleſſed the Aegyptian's Houſe for his. For the World muſt needs be the better for ſuch, as are ever ready to relieve thoſe that are in Want; to feed an Enemy if he be hungry; to give Drink to the Thirſty; to pity the Miſerable, to bind up the Wounds of the Lame, and to cloath the Naked; to do any Man a Kindneſs and reconcile all Differences: And if a Virtuous Man, be in a more publick Capacity, then the Effects of his Goodneſs will be more large and diffuſive: He will be of a more publick benefit and advantage: And we muſt take notice, that nothing doth conduce more to the Happineſs of the World, than the bettering Mens manners; now this Virtuous Men do theſe two ways:
1. By their Counſel.
2. By their Example.
(14.) The condition of Mankind is made better by the Counſels of good Men.Their Lips preſerve the ſoundeſt Knowledg, and they are ever inſtructing others in the ways, they take themſelves; hence they are called the Lights of the Earth, that enlighten all about them; for they are ever diſtilling wiſe Advices; which, however they may at firſt ſeem grievous, yet they inſinuate by degrees, and get poſſeſſion of the Ʋnderſtanding; they are frequently awakening thoſe, with whom they diſcourſe, to the conſideration of God's Goodneſs, the Eternity of their own Souls; putting them upon the beſt improvement of their time, exciting them to the Love of God and of their Neighbour, taking all wiſe occaſions to reprove the Wickedneſs of Men, and to reſtrain their exorbitant Courſes: So their Example is of great force to amend their Brethren, becauſe it is a greater encouragement to go before a Man, and ſhew him the Path of Virtue, than only to give him direction; 'tis true, Religion and Virtue are more lovely in the notion and definition of them, than they are in the Perſon; in the definition they are pure, and have nothing of Allay; but in the Perſon they are attended with mixture and imperfection; yet Virtue is more lively in the Perſon; and they ſay, that a Man, who ſhoots, can better take his aim at a living than a dead Mark, becauſe there is ſomething in Life, that commands a more ſteddy attention, and makes us look more intently upon it; tho Religion and Virtue may he repreſented with more Advantage in a Diſcourſe; and a Man may be better convinced that way of their Excellency; yet Example ſatisfies one of the practicableneſs of the thing: For Holineſs would appear an impoſſible thing, and not to be attained, were it not, that we have it made familiar to us, and eaſie for our imitation in the Lives of virtuous Men; who by their Counſel and Inſtruction, point out the way of Virtue to us; but by their Example, they take us by the hand, and lead us in that way: And it is incredible, of what Advantage a few great Examples may be to reform the World; chiefly if their places have given them any advantage of ground, and do make them ſubject to the notice of others; thus the Example of Socrates had an influence upon Athens, and the ſevere Life of Cato upon the People of Rome. 'Tis true indeed, the Nature of Man leaneth to evil, and is inſenſibly drawn away by bad Examples; yet it is not ſo degenerate, but it may receive ſome Impreſſions of Virtue, from the Lives, Company, and Converſation of good Men, who in reſpect of Counſel and Inſtruction, are the Lights of the World; ſo in reſpect of their Example, they are the Salt of the Earth; for a Man of ſevere Innocency and Juſtice, is as ſo much Salt caſt into the World to preſerve the Manners of Men from Putrefaction; a Man of a gentle and converſable Temper, of a peaceable and reconciling Mind, is like ſo much Balm to heal the Wounds and Exaſperations of Mens Spirits; a Man of a ſtrict Piety and lively Devotion, of an ardent Zeal and active Induſtry for Goodneſs, is as ſo much Fire or Life ſent down from Heaven, to awaken the drowſie Worlds, and rowze the endeavours of others after the beſt things; a Man of eminent Holineſs doth diſcourage the Ʋngodlineſs of Men; and one of a wiſe and grave Behaviour doth reſtrain their Vanity and Folly. Thus the Preſervation and the Bettering of the World, muſt be aſcribed to virtuous Perſons, as an Effect, and as a Reward of their Goodneſs; for they are ever perſuading Men to be better, and they keep 'em from growing worſe; and God doth not only reward them in their Perſons, but all, who are near or related to them, ſhall thrive the better for their ſakes; thus the eminent Faith of Abraham, and the Sincerity of David, had an influence upon the Happineſs of Iſrael for many Generations.
Therefore if we would avoid being impoſed upon, and would take juſt Meaſures of our ſelves, we are to judg of our Condition, as the Pſalmiſt directs, Pſal. 18.21. according as we have kept the ways of the Lord, and have not wickedly departed from God: For the beſt proof the Schools afford, is a Demonſtration by the Effect; as for inſtance, if you are to prove the Being of a God, the beſt way to do it, is from what he hath made; ſo the beſt Method for a Man to prove himſelf to be virtuous, is from what he does. Thus our Saviour hath told us, a good tree bringeth forth good fruit, and an evil one evil fruit: Now it is a Matter of great conſequence to know, whether we be in a ſtate of Salvation or not; we are apt to puzzle our ſelves with obſcure Marks of Grace and doubtful Signs of our good State; but there is one plain and ſenſible Mark, which will ſilence all Jealouſies, and that is the keeping of God's Commandments; this we may come at without ſearching into the Records of Heaven, or diving into the ſecret Counſels of God. Perhaps there is nothing in Religion more to be wondered at, than to ſee ſo many Chriſtians in continual Anxieties about their State, and ſo few, that can arrive to any competent degree of aſſurance in this matter: Whereas the Scripture every where nakedly declares to Men their Duty, and has plainly laid down the Precepts of a holy Life, and all along ſuppoſes, that by Obedience to theſe, Men may certainly know whether they love God or not; that by giving all diligence to abound in Grace and the Virtues of a holy Life, they may make their Calling and Election ſure.
For there are two different States of Men;(15.) There are two different States of Men. one is, wherein Sin prevails; in the other Religion and Goodneſs take place; theſe two differ in degrees, as wide as Heaven and Hell; which Places we muſt not believe to be all hereafter; for both the one and the other are in ſome meaſure begun here upon Earth. They who are made like to God in the frame and temper of their Minds; who live according to the everlaſting and unchangeable Rules of Goodneſs, Righteouſneſs and Truth, may be properly enough ſaid to have made their entrance already into Heaven. But they who confound the difference of good and evil; who care not to approve themſelves to God, by leading good and holy Lives, do partake of the diabolical Nature, and are already entred into the ſtate of Hell: Wherefore it behoves us to keep the ways of the Lord with Diligence and Care, which the Judgment of right and wrong, true and falſe, good and evil, doth require: For this is the very Grammar of Religion, and being built upon theſe firſt Principles, it grows higher by degrees, according to every ones Capacity and Ability in moderating his Faculties for the ſeveral purpoſes of it. Now the firſt thing in Religion, is to refine a Man's Temper; and the ſecond is, to govern his Practice; for if it do not mend Mens Spirits and regulate their Lives, it is much inferiour to any Principle in Nature, which is ſufficient to, and doth attain its effect. But the Grace of God ſuperadded to the reaſon of our Minds, is of ſtrength ſufficient to ſubdue all the Temptations to evil; if the Creation below us, by natural inſtinct, doth thoſe things that are regular, ſhall not theſe higher Principles do the like, always preſerve us from known evil, and determine us to that which is morally good? This is the courſe of things in Nature; every Habit begun is greatly weakened by a forbearance of Acts; for every thing muſt be kept up in the way, it was produced; a Diſpoſition is firſt wrought by ſome Acts, and if Act be not continued upon Act, the Diſpoſition will fail; for things that are not brought to a State of Perfection, will go back again, if they be not maintained in the ſame way that they were produced: Wherefore it will be worth the while to enquire what our moſt holy Religion aims at, and after what manner it doth affect the Perſon in whom it is lodged.
Now Religion makes us live up to our higheſt Faculties, and teaches us to practiſe ſuch Virtues as become rational Beings, who bear the Image of the Immortal God, and are exalted above the Inferior Creation; prompts us to ſcorn all Actions that are baſe, unhanſom, or unworthy our State and Relation in which we ſtand to our Creator, forbids us to do any thing that will make us like Beaſts, or that would ſink us into a lower order by Senſuality and Carnal-mindedneſs, or that would transform us into the likeneſs of Devils, by Pride, Preſumption, and Self conceit; makes us God-like in Wiſdom, Righteouſneſs, Goodneſs, Charity, Compaſſion; in forgiving Injuries, pardoning Enemies, and in doing hurt to none, but good to all, as we have power and opportunity; adviſes us to follow the conduct of true and ſincere Reaſon, tames the Extravagancy of our Paſſions, and regulates the Exorbitances of the Will, permits us the pleaſures of our Bodies ſo far as they may give no diſturbance to the Mind, produces a ſweet and gracious Temper of Soul, calm in it ſelf and loving to Mankind; begets in us freedom of Spirit, and baniſhes groundleſs Fears, fooliſh Imaginations, and daſtardly Thoughts; teaches us to have right Conceptions of God, that he doth tranſact all things with Mankind, as a loving Father with his Children; creates in us a rational Satisfaction, and the joy of a good Conſcience, advances the Soul to its juſt Sovereignty over inferior Appetites, which would diſable it for all good and vertuous Acts, and render us weak fooliſh, and unfit for any thing that is generous or noble; ſtrengthens our Reaſon againſt the Onſets of the World, Fleſh and Devil, which is effected chiefly by ſtifling all manner of Intemperance; for it is this that fruſtrates the Work of Religion, either by ſtupifying or imaging the Spirits, or by putting them into irregular Motions.
16. An Exhortation to the Practice of Religion.Now therefore let us conſider, whether or no this Religion doth govern our Lives; which we must learn, not by our acquaintance with Syſtems and Models of Divinity, but by our keeping its Commandments: For unleſs Chriſt be inwardly formed in our Hearts, the Notions of Religion can ſave us no more, than Arts and Sciences, whilſt they lye only in Books and Papers without us, can make us learned: For Chriſt Jeſus did not undergo a reproachful Life and Death, merely to bring in a Notion into the World, without the changing, mending, and reforming it; ſo that Men might ſtill be as wicked, as they were before, and as much under the Power of the Prince of Darkneſs. Indeed Chriſt came to expiate and attone for our Sins; but the end of this was, that we might forſake all Ungodlineſs and worldly Luſts.
'Tis true, there be ſome that diſhearten us in this ſpiritual Warfare, and bring an ill Report upon that Land, which we are to conquer, telling of nothing but ſtrange Giants, the Sons of Anak, that we ſhall never be able to ſubdue; others would ſuggeſt, that it is enough for us, if we be but once in a ſtate of Grace, we need not take ſo great pains to travel any farther, or that Chriſt hath done all for us already without us, and nothing need more to be done within us.
Hearken not to them (I beſeech you) but hear what Caleb and Joſhua ſay; Let us go up at once and poſſeſs it; for we are able to overcome them, the hugeſt Armies of Luſts, not by our own Strength, but by the Power of the Lord of Hoſts; hear alſo the wholſom Words of S. Peter; Give all diligence to add to your Faith Virtue, and to Virtue Knowledg, to Knowledg Temperance, and to Temperance Patience, to Patience Godlineſs, and to Godlineſs brotherly Kindneſs, and to brotherly Kindneſs Charity; for if theſe things be in you, and abound, they make you, that ye ſhall neither be barren nor unfruitful in the knowledg of our Lord Jeſus Chriſt.
For Holineſs hath ſomething of God in it, and therefore it muſt needs be a victorious and triumphant thing. And as the Devils are always active to encourage Evil; ſo the heavenly Hoſt of bleſſed Angels are as buſie in promoting that which is good; for we cannot imagin, but that the Kingdom of Light ſhould be as true to its own Intereſt, and as vigilant for the enlarging it ſelf as the Kingdom of Darkneſs. But then by Holineſs is not meant a mere Performance of the outward Duties of Religion, but an inward Soul and Principle of divine Life, that enliveneth the dead Carcaſt of all our outward Devotions: For this is the vulgar Error of Mankind; they have dreadful Apprehenſions of Fire and Brimſtone, whilſt they feed in their Hearts a true and living Fire, that is, the Hell of Luſts, which miſerably ſcorches their Souls, and they are not concerned at it; they do not perceive how Hell ſteals upon them, whilſt they live here. And as for Heaven, they gaze abroad for it, as for ſome great and high Preferment that muſt come from without, and never look for the beginnings of it to ariſe within, in their own Minds: Whereas nothing without us can make us either happy or miſerable; nothing can either defile or hurt us, but what goeth out from us.
I ſhall now ſhut up all with theſe two Conſiderations, to perſuade you farther to the Love of Virtue.
From the deſire we all have after Truth, which is not held up by wrangling Diſputes, and ſyllogiſtical Reaſonings, but by the Purity of our Hearts and Lives; neither would it fail of overcoming the World, did not the Senſuality of our Diſpoſitions, and the Darkneſs of our falſe Hearts ſtop its paſſage.
And from the Deſires we have of a true Reformation, which muſt be begun in our own Hearts and Lives; for all outward Forms and Models thereof are of little worth without the inward Amendment of our own Souls: For the baſer Metals are not changed by their being caſt into a good Mold, or by being made up in an elegant Figure; neither will adulterate Silver paſs, when the Touch-ſtone tryes it; neither can we be reformed, before the Corruptions of our Hearts are purged away: And when this once comes to paſs, then ſhall Chriſt be ſet upon his Throne, then the Glory of the Lord ſhall overflow the Land, then we ſhall be a People acceptable to him, and as Mount Sion, which he dearly loved, then by Reflection we ſhall ſee our ſelves as in a Glaſs, and our Faults being diſcovered, we ſhall readily endeavour to amend them; for it is not in this caſe, as in bodily Diſtempers, when the Body is neceſſitated by connexion of Cauſes to ſuffer the Malady upon it;Every man is obliged to reform himſelf. but the Soul it in its own power; the firſt ſtep therefore to a Cure, is for a Man to convince himſelf by his own Reaſon, that he hath done evil, and the deſire to have this Diſeaſe removed naturally follows thereupon: For it is to no purpoſe to complain of bad Times, or to expect better days, ſo long as Mankind are ſo averſe from cleanſing their own Hearts: Whereas if the Motions and Inclinations of the Soul within were once ſet right, all things without will go true, becauſe they are all moved by thoſe hidden Springs; and if every Man would ſtudy to do his own buſineſs in the ways of a virtuous and good Life, all Commotions in the Earth and all Differences would preſently ceaſe. And Solomon makes this concluſion from all thoſe wiſe Reflections he made upon things under the Sun, Fear God and keep his Commandments; for this is a Man's whole buſineſs, and his whole Excellency: So that there is nothing in Religion that I have wondered at more,The beſt way to know what our Condition is, muſt be from keeping God's Commandments. than to ſee many Chriſtians in continual Anxieties about their State, complaining much of their want of aſſurance in this matter, when it may be brought to a ſpeedy and plain iſſue, by examining our ſelves, how we have kept God's Commandments, the moral Precepts of an holy Life; this one Mark of our Sincerity in Religion well attended to, would ſilence all thoſe Suſpicions, that many Perſons are apt to entertain concerning their Condition: If it were worth our while to enquire into the reaſon of theſe Doubts and Fears, they may be truly reſolved into a dark and melancholy Humor, or into falſe Conceptions of God, and his Affection towards Men, or into the Breaches and inequality of our Obedience to his Laws. Now the melancholy temper muſt be left to Phyſick and Time; for the Scripture preſcribes nothing at all in this Caſe, any more than it does for a Frenzy or Feaver; but that is a very falſe and dangerous Principle, which ſome have entertained concerning God, as if he did notreally deſire the Happineſs of Man, but watched all Advantages to ſurprize him into Deſtruction; as if his goodneſs was not a ſetled and conſtant Diſpoſition of his Nature, but took him at certain Fits, as it does the Sons of Men; as if we could have no ſure Rule to know, when we might hope for his Favor, as if the Majeſty of Heaven were merely arbitrary in diſpenſing of things as he pleaſes, without conſidering any Qualification in his Creatures: Whereas he, who will not believe there is ſo much goodneſs in God, as that he did not make us for our own Ruin, can never have any quiet in his Mind, becauſe nothing but the goodneſs of God can be a reaſonable ground of Hope or Security to him.Many Miſchiefs ariſe from falſe Notions of God and Religion. The next Miſchief to this doth ariſe from falſe Notions concerning Religion, as if it did wholly conſiſt in the performance of external Duties; now we muſt not take the Meaſures of our Religion by the ebbings and flowings of our Spirits, that depend upon our natural Temper, but by a firm Reſolution of Soul to keep God's Commandments, by the conformity of our Wills to his,Another Miſchief proceeds from the frequent Interruptions of a holy Life. and by the conſtancy of our Obedience to his Laws: Another Miſchief proceeds from the frequent Interruptions and great Breaches of a holy Life; and this doth much diſquiet the Spirits of Men, ſo that uſually they betake themſelves to falſe Principles for relief: Whereas that Perſon, who rightly underſtands the Nature of God, who hath worthy apprehenſions about his Goodneſs to Mankind, hath true Notions about Religion, and is free from any melancholy Diſtemper; who doth for the moſt part continue in an even courſe of Obedience, allowing for human Frailties, that befal the beſt of Men; he enjoys a laſting Peace and Serenity of Mind, without any conſiderable Change, but ſuch as he can give an account of from his ſenſible Failings and Variations. For I do not believe, that Comfort and Peace of Conſcience are ſuch arbitrary things, as that God gives them to whom and when he pleaſes, without any regard of our Carriage towards him; but God hath ſo ordered Matters, that Peace and Comfort ſhall be the natural reſult of our Duty, and the diſcharge of a good Conſcience towards God and towards man.
The truth is, we do not live according to thoſe Rules of Righteouſneſs, that are laid down in his Goſpel for the Government of our Lives, and ſo we are affraid to try our ſelves by this Evidence of our Love to God, our Obedience to his Commands; but are glad to hearken to any other obſcure ſigns, which we cannot be certain of, neither will they bring the buſineſs to any iſſue; like a Man that hath outrun himſelf in his Eſtate, he is unwilling to look into his Books, but had rather feed himſelf with ſome uncertain ſigns of his good Condition, than examin his accounts, that he may truly know what it is.
If we would not deceive our own Souls, we muſt bring our ſelves to this touchſtone, Obedience to all the Laws of God, by this means we ſhall take a certain courſe to underſtand, what ſtate we are in; which Laws we are ſufficiently enabled to keep by that Grace and Aſſiſtance that God offers, and is never denied to thoſe that are not wanting to themſelves: And Man being the only Creature in this viſible World, that is formed with a Capacity of Worſhiping and Enjoying his Maker, we have no juſt pretence to Reaſon,The beſt way to know what our Condition is, muſt be from keeping God's Commanments. unleſs our Reaſon be determined to actions of Religion: For as Men, we are endowed with ſuch a Faculty, as is capable of apprehending a Deity, and of expecting a future State after this Life; whence it follows, that our proper Happineſs muſt conſiſt in the perfecting of this Faculty; which nothing elſe but Religion can ſo much as pretend to: it is true indeed, Health, Riches, Reputation, Safety, are neceſſary to render our Condition pleaſant and comfortable in this World: Now herein appears the advantage of Religion, that it is not only the Moral but the Natural Cauſe of all theſe things, becauſe it doth not only entitle us to an Eternal Reward from a Juſt and Wiſe Providence, but by a Phyſical Efficacy it procures for us each of thoſe things, wherein our Temporal Happineſs doth conſiſt: Inſomuch that if we could ſuppoſe our ſelves in a capacity of capitulating with God concerning the Terms, upon which we would ſubmit to his Government, and were we to chuſe the Laws we would be bound to obſerve, it were not poſſible for us to make any Propoſals, which upon all accounts ſhould be more for our Intereſt, than thoſe very Conditions to which we are obliged by the Rules of Virtue and Religion: For were theſe and the fear of a God wholly extinguiſhed, there would follow ſuch wild Extravagancies amongſt Men,Without Religion all things would be in diſorder. as would not leave ſo much as the ſhadow or face of common honeſty and order in the World; there being no kind of Vice, which Men would not abandon themſelves unto, conſidering how impetuous their natural Appetites are, and the power of Temptations.
Rituals indeed, and external Obſervations of Religion are readily complied with, and Men without much difficulty are brought to them, becauſe they may be conſiſtent with their Luſts; but they are impatient of practical Duties, becauſe they fetter their Inclinations to Sin; this is a Yoke that galls their Necks; a burden too heavy for them to bear.
Hence it hath been taken notice of, that there is no Religion in the World, either Jewiſh, Turkiſh, or Pagan, ſo careleſly obſerved by its Proſelytes, as ours is, whereof this muſt be aſſigned the Cauſe; their Inſtitutions are for the moſt part Schemes of Ceremony and Bodily Exerciſes; whereas univerſal Goodneſs and Virtue are the indiſpenſible Injunctions of Chriſtianity: Now to abſtain from all appearance of Evil, and to keep our ſelves unſpotted from the World, goes againſt the Grain, lays the Axe to the root of the Tree, and flays the Aethiopian, while he is alive: And Diogenes Laertius gives this Reaſon, why the Epicureans kept cloſer to their Rule than the Stoicks did, becauſe the firſt enjoined only what Men had a mind to be, but the later, what they ought to be.
And what Chriſtians ought to be, our Religion teaches,Why we ought to be ſerious in the profeſſion of Religion. let us therefore be ſerious in the practice of it, for this reaſon among many others, becauſe when a few days are paſt, we muſt all of us go to the place, whence we ſhall not return; and when we come to dye, nothing then will be of advantage to us, but the Teſtimony of our Conſciences, that in ſimplicity and Godly ſincerity, we have had our Converſation in this World; upon which we may confidently expect, that there is laid up for us a Crown of Righteouſneſs, which the Lord the Righteous Judge will give unto us at the day of his appearance, when He ſhall come to bring every work to judgment, with every ſecret thing, whether it be good, or whether it be evil.
ERRATA.
PAge 304. line 28. read foreign. p. 374. l. 14 r. maintain'd. p. 376. l. 4. r. prompts. p. 377. l. 1. r. we are. p. 385. l. 19. r. relieve. p. 403. l. 16. r. doth not. p. 410. l. 22 r. this is.
CONTENTS.
OF the Nature of Ethicks, pag. 1.
Of Fortitude, 47.
Of Temperance, 64
Of Liberality, 82.
Of Magnificence, 103.
Of Magnanimity, 115.
Of Meekneſs or Gentleneſs of Spirit, 135.
Of the Three converſible Virtues, and Firſt of Comity or Affability, 156.
Of Veracity, 167.
Of Ʋrbanity, 183.
Of Modeſty, 193.
Of Taciturnity, or the Government of Speech, 202.
Of Juſtice, 220.
Of Intellectual Virtues, 245.
Of Art, 247.
Of Prudence, 263.
Of Ʋnderſtanding, Science, and Wiſdom, 287.
An Enquiry into the Cauſes of the Decay of Moral Virtues, 313.
The Concluſion drawn from all the Premiſſes 352.