Treatise of Moral and Intellectual Virtues, Treatise on ethics · Part 18

Treatise of Moral and Intellectual Virtues · Treatise on ethics · Part 18

p. 352The Concluſion drawn from all the Premiſſes.

SEEING then all the Precepts of Chriſtianity agree to teach and command us to moderate our Paſſions, in the juſt regulation whereof we have placed the very Eſſence of Vertue; ſeeing this was the end, which all Philoſophy aimed at, as the utmoſt felicity, that was attainable in this World: Let us make it our buſineſs to work out our Salvation by living according to theſe Rules, which we have here ſet down; for as they are not hard to be underſtood, ſo the performance of them is eaſie and pleaſant.

THEY Are not hard to be underſtood, becauſe God hath ſhewed us the difference between Good and Evil, Vertue and Vice;

Firſt, BY Natural Inſtinct.

Secondly, BY Natural Reaſon.

Thirdly, BY the common conſent of Mankind.

Fourthly, BY External Revelation.

FIRST there is a ſecret impreſſion upon the Minds of Men, whereby they are naturally directed to approve ſome things as p. 353good, and avoid other things as evil; Natural Inſtinct teaches us what is Good and what is Evil.juſt as the Creatures below Men are by a natural Inſtinct led to their own preſervation, and to take care of their young ones. In like manner we find in human Nature a propenſity to ſome things that are beneficial, and a loathing of other things, that are hurtful to them; the former appear beautiful and lovely, the latter ugly and deformed.

NOW theſe inclinations do not proceed from Reaſon, but from Nature, and are antecedent to all Diſcourſe, as it is manifeſt from hence, that they are as ſtrong, and do put forth themſelves as vigorouſly in young perſons, as in thoſe that are older; they do ſhew themſelves as much in the rude and ignorant ſort of People, as in thoſe who are more refined, and better inſtructed, which is a plain Argument that they come from Nature, and not from Reaſon; for if they proceeded from Reaſon, they would appear moſt eminently in thoſe perſons, who are of the beſt and moſt improved Underſtandings, and would be very obſcure in ſuch as exerciſe their Reaſon but a little: whereas experience ſhews us, that the moſt ignorant ſort of Mankind have as lively a ſenſe of Piety and Devotion, as great a regard to all kinds of Sobriety, as tender Affections to p. 354their Children, as much honor for their Parents, as true a ſenſe of Gratitude and Juſtice, as the wiſeſt and moſt knowing part of Mankind.

AND theſe are the Duties that are of greateſt importance to us; ſo that the Providence of God appears herein to be wonderfully careful of the happineſs and welfare of Mankind, in that he hath wrought ſuch inclinations into our Natures, as to ſecure the moſt material parts of our Duty, in planting in us a natural ſenſe of good and evil; ſo that in many caſes if we do but conſult our own Natures, we need no other Oracle to tell us, what we ought to do, and what to avoid; how we ought to reverence the Divine Nature, honor our Parents, love our Children, be grateful to our Benefactours, and thoſe that have obliged us, to ſpeak the Truth, to be faithful to our Promiſes, to reſtore the thing that was intruſted with us, to pity thoſe that are in Miſery, and to deal equally with other Men, as we would that they ſhould deal with us. There is no need of any ſubtle reaſoning to prove the fitneſs or unfitneſs of theſe things, becauſe it is prevented by the very Inſtinct of Nature, which teaches us what we ought to do in theſe caſes.

p. 355FOR Men are naturally innocent or guilty in themſelves, according as they do, or omit theſe things; ſo the Apoſtle tells us in Rom. ii. 14, 15. When the Gentiles, who have not the Law, do by Nature the things contained in the Law, they are a law unto themſelves, their own Conſciences in the mean time or by turns either accuſing or excuſing them, according as they do, or omit the doing of theſe things: If Men obey the natural Dictates of their Minds, their Conſciences give them a comfortable teſtimony, as having done what became them to do: on the contrary when we affront Nature by acting againſt its ſuggeſtions, what trouble and uneaſineſs do we find in our own Breaſts; nay when a Man hath but a deſign to commit an evil deed, his Conſcience is diſquieted and perplexed at the thoughts of it, and he is as guilty as if he had really acted it. So Cain, when he contrived the murder of his Brother, the very imagination of the wickedneſs changed his Countenance, and filled him with Wrath and Diſcontent; for as ſoon as we have conſented to any iniquity, our Spirits receive a ſecret wound, and will make us reſtleſs; becauſe guilt doth not only fill the Mind with vexations, but puts it into an unnatural Fermentation, as the Prophet Iſaiah deſcribes p. 356the wicked perſon, he is like the troubled Sea that cannot reſt; and I appeal to that which every Man finds in his own Breaſt, if he doth not feel a trouble within him upon his acting contrary to any Principle of Nature, or any Notion of good and evil.

The Virtuous Man is the moſt bold and undaunted.BESIDES Men are naturally full of Hope or Fear, according as they follow or go againſt theſe Principles; who is ſo confident and bold as he who hath behaved himſelf well and virtuouſly; who is ſo ſtrong and well armed againſt the force of the Powers of Darkneſs, againſt the apprehenſions of a dreadful Judgment: theſe things are ſo terrible, that they muſt needs raiſe our fears; but the honeſt Man, who is not conſcious to himſelf of any guilt, is ſecure in his own Mind from any harm or prejudice from the Divine Juſtice either here or hereafter: whereas guiltineſs creates fears of danger without any other reaſon for it; and ſo the Scripture informeth us, that the wicked flyeth when no Man purſueth him; nay when a Man hath done a ſecret fault, which no Eye is privy to, nor no human Law can puniſh; yet even then he is conſtantly under the torment of his own thoughts, and hath a natural dread of a ſuperiour Being; to whom p. 357the moſt hidden Actions of Men are known, and whoſe Juſtice will not ſpare to puniſh.

FOR Men have naturally the Notions of good and evil within them; which in the plain caſes of Right and Wrong, will tell them what they ought to do, and what they ought to avoid; ſo that in acting well they will be juſtified and acquitted in their own Minds, but in doing the contrary they will be condemned.

BUT yet there is a conſiderable difficulty in this matter; becauſe the Opinions of Men have been much divided about Virtue and Vice; the different Laws and Cuſtoms of ſeveral Nations ſeem to argue, that they are not ſo well agreed about theſe things; conſequently the difference between Good and Evil is not ſo well known: more than this, there is in Mankind a propenſion to evil, and Men are generally vicious; which ſeems to contradict that natural Inſtinct, which ſhews us, as we ſay, what is Virtue, and what is Vice.

To this Objection we anſwer, that all Mankind are agreed, that thoſe Moral Virtues before mentioned ought to be practiſed, and that the contraries to them are Vices, and ought to be rejected; if any one particular perſon happen to be of another mind, p. 358he is as rarely to be met with as Monſters, and no more to be drawn into an Argument againſt the truth of this Aſſertion, than a Man being born with three Legs can be an Argument, that Men naturally have not two. All Men have agreed that God is to be worſhiped, though they differ much about the particular circumſtances of his Worſhip: keeping of Faith all Men have held to be a Duty, though ſome ſay, Faith is not to be kept with Hereticks; but this is no prejudice to the Truth: it muſt be granted that there is not the like evidence in all things, that there is in ſome; and many things are not ſo clear, but that partial and inconſiderate Men may have wrong conceptions about them; but theſe may be remedied, if Men will be wiſe and conſider things as they ſhould do; if they will lay aſide violent prejudices and ſelf-Intereſt; for if they will govern themſelves like Men, and not be hurried away with Paſſion,It is one thing to know what Virtue is, and another to live according to that knowledg. they may come to underſtand what is good, and what is evil: it muſt be confeſſed, there is a great corruption in human Nature; and we muſt conſider that it is one thing to own the difference between Virtue and Vice; another thing to live and act according to this judgment. Although Men have the Notions of p. 359Good and Evil, yet after all they may chooſe the Evil, and refuſe the Good, and this the Apoſtle ſpeaks of in Rom. vii. 27. I delight in the Law of God in the inward Man; that is, my mind conſents to it, as Holy, Juſt, and Good; but here he tells us, he felt another Law in his Members, warring againſt the Law of his Mind, and bringing him into Captivity to the Law of Sin and Death, according to that of the Poet,

—Video meliora proboque,

Deteriora ſequor;—

For a Man may be convinced of his Duty, but not act accordingly.

FOR by natural Inſtinct we know what we ought to do, antecedent to all Reaſon and Diſcourſe.

Secondly,Natural Reaſon tells us what is our Duty. OUR Duty is alſo diſcovered to us by natural Reaſon; for the force of moral Actions are planted in Mens Minds, and woven into the frame of their Natures: but to make our Duty more plain, God by the light of Reaſon hath ſhewed us what is good, and what is evil; and not only ſo, but he ſtamps upon them the Authority of Laws; for theſe two are very different, to apprehend a thing good for us to do, and to be under the Obligation of a Law to do it; for to this it is neceſſary, we ſhould apprehend p. 360it to be the Will of our Superior, that we ſhould perform it.

NOW our Reaſon doth diſcover to us, what is Virtue, and that the Lord our God doth require our Obedience to it;

Firſt, BY ſhewing us how convenient and agreeable it is to our Natures.

Secondly, BY the tendency of it, to make us happy, and to free us from Evil and Miſery.

NOTHING is more ſuitable to our Natures, than to have an eſteem of what is great and excellent; and Mankind being taught, that all Perfection is in God, we muſt adore him; for that which is good, doth naturally beget Love and Reverence; ſo it is agreeable to our Natures, to honor our Parents, to be grateful for Benefits received, to be juſt and righteous, to be charitable, compaſſionate, and temperate; to be meek, humble, and prudent: Thoſe that act contrary to theſe Duties, offer an Affront to their own Natures, and feel a pain in themſelves, however they may carry it to others.

BESIDES, theſe things tend to make us happy, and to free us from Miſery; for Reaſon conſiders the conſequences of things; and we call that Virtue or Good, which will p. 361bring ſome benefit to us, and that Evil or Vice, which is like to bring upon us ſome Inconvenience; upon this account Reaſon doth ſhew us what is good, and what is evil; to begin with Piety towards God; nothing is more reaſonable, than to make him our Friend, who is able to make us happy or miſerable; and the way to make him our Friend, is to obſerve all the Vertues of a good life; on the contrary, Impiety or a neglect of Vertue is plainly againſt our Intereſt; for this is to diſoblige him, who is more able to make us miſerable than all the World beſides, and without whoſe Favour nothing can make us happy: ſo that our Reaſon will require us to live vertuouſly; as for inſtance, If Nature did not teach us Gratitude, Diſcretion would, it being the only way to obtain a ſecond Favour, to be thankful for the firſt: Humility may ſeem to be a thing of no great Advantage, but he that ſhall conſider what contempt Pride expoſeth a Man unto, will be of another mind; Temperance tends to our Happineſs in this, that it tends to our Health, without which, all the Enjoyments of this Life are but little worth: on the other ſide, the intemperate Man is an Enemy to himſelf, continually making Aſſaults upon his own p. 362Life; the Apoſtle adviſeth, that we ſhould abſtain from fleſhly Luſts, that war againſt the Soul, and it ought to be no ſmall Argument to us, that they war againſt the Body alſo; ſo for Kindneſs and Love, beſides that they are good to others, they are of much uſe and benefit to our ſelves; for there is unſpeakable pleaſure in Love, a great deal of eaſe in a charitable Temper: on the contrary, how fretting and vexatious to the Mind of Man are Malice, Envy, and Hatred; they do not only raiſe Enemies abroad, but they ſet a Man againſt himſelf, and deprive him of the Peace of his own Mind:Compaſſion and Mercy is profitable to others and delightful to our ſelves. ſo Compaſſion and Mercy are not more profitable unto other Men than they are delightful to our own Souls; and we do not only gratifie our ſelves by doing Services to others, but we thereby provoke Mankind by our Example to the like Kindneſſes, and ſo turn the pity of others to our ſelves, when it ſhall come to be our turn to ſtand in need of their help. In like manner, our Reaſon directs us to the practice of Truth, Fidelity, and Juſtice, as the ſureſt Arts of thriving in this World; theſe beget Confidence, and give Men a Reputation in their Neighbourhood: and theſe Vertues, our Reaſon tells us, have the force of a Law; and there needs p. 363nothing to give the force of a Law to any matter, but the ſtamp of divine Authority upon it. Now God, that made us and all other Creatures, and by virtue of his Authority over us hath imprinted on our Natures the Principles of Good and Evil; and hath ſo wrought 'em into the frame of our Souls, by which, as by a natural inſtinct, Men are carried to approve what is good, and diſapprove what is evil; and ſuppoſing that our natural Reaſons do tell us, that it is for our Intereſt to live in the practice of what we call Vertue, and to diſlike and avoid what we call Vice; this is a ſufficient declaration, that we ſhould do the one and avoid the other; and if we live contrary to this, we violate the Law of him that made us; for there needs nothing to make a thing become a Law to us, but that it is the Will of our Sovereign, who hath Right to require it of us: And this God hath declared to Mankind by the frame of their Natures, and by thoſe principal Faculties he hath endued us withal; for no Man can imagine but that we ſhould follow the Inſtruction of our Nature, and be governed by the natural Notions of our own Minds. And thoſe natural Paſſions of Hope and Fear,Hope and Fear are two very ſtrong Paſſions. that are ſo rooted in our Souls, we cannot, without great p. 364force to our ſelves, act contrary to them. And this is all the Law that great part of Mankind comes under, and which is no other than that which the Apoſtle calls the Work of the Law written upon their Hearts; and they having no other Revelation made to them, ſhall be judged by it; and thoſe that offend againſt this Law ſhall be found guilty before God, as well as thoſe that have ſinned againſt an expreſs Revelation; which is a plain Evidence, that theſe natural Dictates have the force of a Law, otherwiſe Men would not be guilty of any Crime by acting againſt them; for it is a Rule univerſally true, that where there is no Law there is no Tranſgreſſion; and this I take to be the meaning of that obſcure Paſſage of the Apoſtle Rom. v. 13. for until the Law, Sin was in the World, that is, before the Law was given unto Moſes Men were capable of Sinning, and therefore there was another Law, againſt which they offended; for Sin is not imputed where there is no Law: But Death reigned from Adam to Moſes even over them that had not ſinned after the ſimilitude of Adam's Tranſgreſſion; that is, tho they did not ſin againſt any expreſs Law of God, as Adam did. Thus Reaſon diſcovers to us, how that the natural Dictates of our Minds have the force of a Law.

p. 365HENCE we may infer, that Mankind would have been under the Obligation of Religion, tho God had never made any immediate Revelation of his Mind and Will unto them: if this was not ſo, the Heathen, who had no ſupernatural Revelation from God, could not have been guilty of Sin, nor liable to his Judgment; for if nothing were Vertue or Vice, but what was either expreſly commanded or forbidden by God, then all Actions would have been alike to the Heathen: But there are ſome things naturally good, and ſome things naturally evil, and Men are bound to do the one and fly the other, tho God had never made any ſupernatural Revelation of his Will to them. For if God had never forbidden Hatred and Malice, with Deceit, Oppreſſion, Violence, and the like Paſſions; they would have appeared evil in themſelves, and ought not to have been done by us; becauſe they are inconſiſtent with the Peace of Human Society, and contrary to the Nature and Reaſon of Mankind; ſo on the other hand the Vertues oppoſite to theſe, as Love to God, together with Truth and Juſtice one towards another, have ſuch Goodneſs in them, that they are commended to the liking of Mankind without the need of any abſolute Declaration p. 366to oblige Men to the practice of them. If theſe things were not ſo, the Tables might have been turned, and all that which we now call Vertue, might have been forbidden by God, and things would have been every whit as well; and there would have been no difference, only the Names of things would have been changed.

The nature of Good and Evil is unalterable.BUT I appeal to any ones Reaſon, whether he can think it as vertuous an Action to hate God, as to love him; to contemn, as to honor him; and whether Malice, Envy, Hatred, and Ingratitude, would have made as much for the Peace of Mankind, as the practice of Love and Goodneſs would have done; if they would not, then it is manifeſt, that there is ſomething in the Nature of Things, that made the difference: and ſo long as the Nature of God and Man remain what they are, ſome Things will be in their own Natures unalterably good, and ſome things evil; which doth not depend upon any arbitrary Conſtitution, but is founded in the Nature of the Things themſelves.The general conſent of mankind ſhews what is Virtue and what is Vice

Thirdly, WHAT is Virtue, and what is Vice, is ſhewn to us by the general vote and conſent of Mankind; which we do not extend to all the inſtances of Virtue and Vice, but only to the great and more eſſential parts p. 367of it; ſuch as Piety to God, Adoration of the Divine Nature, Gratitude to Benefactors, Temperance, Meekneſs, Charity, Juſtice, Fidelity, and ſuch like: theſe are agreed upon by mankind to be good, and the contrary to theſe evil; for they are generally had in eſteem by Men, and their oppoſites are evil ſpoken off; now to praiſe any thing is to give teſtimony to the goodneſs of it, and to diſpraiſe any thing, is to declare it to be evil: and if we conſider the Cuſtoms of the World, and the inſtances of all Ages, we ſhall find that the Things that have been praiſed in the lives of Men, are the Piety and Devotion of Men towards their Gods, their Temperance and Gratitude, their Juſtice and Fidelity, their Humanity and Charity. The contraries to theſe have been ever condemned, as Atheiſm and Profaneneſs, contempt of God and Religion, Ingratitude, Falſneſs, Oppreſſion, Cruelty. Nay, ſo ſteddy hath mankind been in commending Virtue, and cenſuring Vice,Vicious Men ſpeak well of Virtue. that we ſhall find not only the virtuous themſelves giving their teſtimony to Virtue, but even thoſe that are vicious, have ſo much Juſtice as to ſpeak well of Moral Virtues, not out of love to them, but becauſe their Affections are prevented p. 368by the Conviction of their own Minds, and the teſtimony of theſe perſons is the more valuable, becauſe it is that of an Enemy: for Friends are apt to be partial, but the acknowledgement of an Enemy is of great weight, becauſe it ſeems to be extorted from him and that which he is even forced to do againſt his will. And it is a clear evidence that Vice is generally cryed down by Mankind, becauſe thoſe that are ſo kind as to ſpare themſelves, are yet very quick-ſighted to ſpy a fault in any one elſe, and will arraign Vice in another with very much freedom.

HENCE it is, that the Scripture commands, that our Light ſhould ſo ſhine before Men, that they may ſee our good works Matth. v. 13. Charges us to promiſe things honeſt in the ſight of all Men, Rom. xii. 17. To have our Converſation honeſt among the Gentiles, that is, to do thoſe things which the Light of Nature cannot but approve of, 1 Pet. ii. 12. By well doing to put to ſilence the ignorance of fooliſh Men: for this, ſaith the Apoſtle, is the Will of God; by which it is intimated, that there are ſome Virtues ſo good in themſelves, and ſo owned to be ſuch, that the worſt of Men have not the face to open their mouths againſt them.

p. 369BESIDES Mankind do generally ſtand upon their Juſtification when they are conſcious to themſelves, that they have done well, but are aſhamed, when they have done ill: Some indeed are ſuch Monſters of Impiety, that they can glory in their Shame; but theſe are but few in compariſon, and they attain to this Temper by a long habit of great and enormous Vices: But generally Men are Modeſt and are apt to Bluſh at what they do amiſs: Now Shame is a Trouble ariſing from a Senſe,What Shame is. that we have done amiſs, and have forfeited our Reputation; Guilt is a Paſſion towards our ſelves, but Shame is with reſpect to others; ſo that he, who is aſhamed of an Action, doth thereby declare, that he hath acted amiſs, and that, what he hath done, is accounted ſo by others; for if he did not believe, that Men had a bad opinion of ſuch actions; however he might be guilty in himſelf, he would not be aſhamed in reſpect of other Men: But when Men have walked by the Rules of Virtue, the Conſcience of their Integrity lifts up their Heads, becauſe they are ſatisfied, that other Men have a good eſteem of their Actions: And the Men ſometimes will declare their diſlike of the Ways of Virtue, p. 370yet they have a ſecret reverence for thoſe, that do well, and when their Paſſions are over, they cannot but declare their Approbation and frequently do ſo:All Men have a ſecret reverence for thoſe that do well. And this is a great evidence of the Conſent of Mankind about Virtue and Vice; for that thoſe, that do their Duty, act above Board, and live in the Practice of Goodneſs, need not hide their Faces, nor ſeek dark corners to do their work in, as they, who are forging evil deeds, muſt do: For no Man is aſhamed to meet another, with whom he has kept his Word and performed his Truſt, as he, who hath done otherwiſe, is wont to be; Glory and Shame, being an appeal to the Judgment of Mankind, concerning the Good or Evil of our Actions.

NOW Vices, ſuch as Murder, Adultery, Drunkenneſs, Rebellion, Sedition, Fraud, Perjury, and breach of Truſt, are provided againſt by moſt Nations, and ſeverely puniſhed by the Laws of moſt Countrys, which is a demonſtration, what opinion all Nations have had of theſe things;No Law ever made againſt Virtue. but there was never any Law made againſt Virtue; no Man was ever forbidden to honour God; tho particular Ways of Worſhip have been prohibited; no Man was ever forbidden to be grateful, faithful, temperate, p. 371juſt, righteous, honeſt, charitable, and peaceable; which is an acknowledgment, that Mankind always thought 'em good, and were never ſenſible of any harm or miſchief to come by them; for had they done ſo, they would at ſome time or other provided againſt 'em by Laws; but as the Apoſtle ſaith, againſt theſe things there is no Law; as if he had ſaid; turn over the Laws of Moſes, ſearch thoſe of Athens, read over the Twelve Tables of the Romans, and you ſhall not find one of thoſe Virtues that are commanded in the Scripture, condemned or forbidden; a ſure and clear proof, that Mankind never took any exception againſt them, but reſted in the goodneſs of them; that they were neceſſary and profitable for all things.

NOW this general conſent of Mankind about what is Good and Evil, is a very good Argument of their being ſo in Truth and reality; for the Conſent of Mankind is the Voice of Nature, and the Voice of Nature is the Voice of God, the Author thereof; for Tully tells us, that God would not have planted theſe Notions in the Minds of Men, had they not been agreeable to the Truth of Things; there is no better way to eſtabliſh, what is Natural, than if p. 372the whole kind agree in it, and if it be Natural, it is from God, and whatever is from God, is Real and True: Now I have proved, that God hath planted in Humane Nature, a Senſe of the difference between Virtue and Vice, and hath made us able to judg, what is Good, and what is Evil.

BUT beſides this, there are but two Cauſes, into which this general Conſent of Mankind can be reſolved, Tradition and humane Policy; not Tradition, becauſe that is inſufficient for ſo large and long a Conveyance of ſo many particulars, as the Law of Nature conſiſts in, throughout all Ages and Nations; for the Traditions of particular Nations, which are ſuppoſed to be Arbitrary, and to have no foundation in Reaſon and Nature; theſe do depend wholly upon inſtruction and memory, and cannot be preſerved without them; but we ſee among the Rude and Ignorant, upon whom hardly any care or inſtruction is uſed, men have as lively a ſenſe of the difference between virtue and vice, in many particulars, as the more learned part of the World; which is a plain Argument, that theſe things are not conveyed to us by Tradition: Nor can they be applyed to humane Policy; for many of theſe things were never enacted p. 373by humane Laws, and yet they obtain among Mankind, as Gratitude, Charity, and ſuch like; Seneca ſays, that Gratitude was never enjoyned by any Law, but that of the Macedonians; which plainly ſhews, that theſe things owe their Original to ſome other Cauſe, and that they are to be attributed to Nature, the Author of which is God; and the general Conſent of Mankind is an argument of their Truth and Reality.

HOWEVER, it is Objected, that ſeveral Perſons, and ſome whole Nations have differed about ſome of theſe things, ſo that this Conſent is not ſo general; beſides the Conſent of the World in Superſtition and Idolatry, may ſeem to weaken this Argument from the univerſal Agreement of Mankind about Good and Evil.

WE Anſwer, that it is not denied, but that Men may ſo vitiate their Natures,Nature may be ſo vitiated as to loſe the Senſe of Virtue and Vice. as to loſe the ſenſe of Virtue and Vice; yet it may remain true, that Mankind have a natural Senſe and Knowledg of them; as ſome by Luſt and Intemperance may ſo ſpoil their Palates, that they may not taſte the difference of Meats and Drinks; yet this laſt is never the leſs natural to Mankind; for there is a great deal of difference p. 374between Natural and Moral Agents; natural Agents always continue the ſame, but voluntary Agents may vary in ſome things, that are Natural; eſpecially where Men have Debauch'd their Natures, and have offered great violence to themſelves: more than this, the exceptions are not ſo general, as to infringe the univerſal Conſent of Mankind; the difference is but in few things, and therefore they are taken notice of, and being collected together in Hiſtory they may ſeem a great many; but that they are particularly noted, is a ſign, they are but few; what if one Philoſopher mentioned, that Snow was Black, and Ten more had been of his Mind; this would have been no objection againſt the Senſe or Reaſon of Mankind; for all Men agree, that Self-preſervation is a natural Inſtinct; notwithſtanding ſome particular Perſons have offered violence to their own Lives: As to Superſtition or Idolatry, there hath been no ſuch agreement of Mankind in that, as to prove it to have a Foundation in Nature; for it is confeſſed, that it was not always practiſed in the World; but that it had a Beginning; and indeed it grew up by degrees and ſprang out of the Corruptions of Mankind; and therefore Time was, when there was no ſuch thing; ſo that it does not owe its Riſe to p. 375Nature, but to the defection of Mankind: For while Idolatry prevailed in the World, it was condemned by ſeveral Men, as a ſtupid and ſottiſh Thing; tho they had not the courage to declare againſt the Practice of it; ſo that whilſt it was uſed by the generality of the World, it was cenſured as a great Folly, by thoſe, that were beſt able to judg.

Laſtly, WE know what is Virtue and Vice, Good and Evil, more diſtinctly,Outward Revelation diſcovers to us, what is Virtue and what is Vice. by outward Revelation; in former Ages of the World, God was pleaſed to reveal his Will ſeveral Ways, and more eſpecially to the Nation of the Jews, the reſt of the World being left ſolely to the dictates of natural Light; But in the latter Ages of the World, it pleaſed God to make a publick and more full Declaration of his Mind by his Son, and this Revelation is for Subſtance the ſame with the Law of Nature; our Saviour comprehended it under theſe two Heads, the Love of God and of our Neighbour; the Apoſtle reduceth it to Sobriety, Righteouſneſs and Piety; for the Grace of God, that bringeth Salvation, teacheth us to deny all ungodlineſs and Worldly Luſt; and to live Soberly, Righteouſly and Godly in this preſent World; ſo that if we believe p. 376the Apoſtle, the Goſpel teacheth us the very ſame things, that Nature dictateth to Mankind; for theſe are the very Virtues, which natural Light prompt Men unto; only we allow a more perfect diſcovery of them by the Goſpel; and to convince Men of the Good and Evil, that are affixed to Virtue and Vice, there are great and eternal Rewards promiſed to one, and endleſs Puniſhments threatned to the other; ſo that now Mankind have no cloak for their Sin; their Duty being ſo clearly laid open to them; and the Rewards and Puniſhments of another Life ſo plainly revealed; all the defects of the natural Law, and the Corruptions of it through the degeneracy of Mankind, being fully ſupplyed by the Revelation of the Goſpel: So that we may now much better ſay, than the Prophet could in his days, Mich. 6.8. He hath ſhewed thee, O Man! what is good, and what doth the Lord require of thee, but to do juſtly, and to love mercy, and to walk humbly with thy God

BUT as to external Revelation it is Objected, that the Scripture is very obſcure, and gives us not ſufficient direction in Matters of Faith:

WE Anſwer, that this Objection hath no Colour of Truth in it; for if the Church p. 377of Rome, to whom are beholden for this Objection againſt the Word of God, and who are ready upon all occaſions to quarrel with it; Yet they do not deny, but the Scriptures are plain, as to Precepts of Life and Practice; but as to matters of Faith, they pretend its defection in, as if God had not intended to reveal, but conceal his Mind in theſe things; Indeed they have ſome reaſon to pretend this, conſidering, how hard it is to find ſeveral of their Doctrines in the Scripture; but as to the moral Precepts of a good Life, they all grant, that they are clearly delivered in the holy Scripture; ſo that this Objection about the obſcurity thereof doth not lie againſt what I have been ſpeaking.

THEREFORE ſeeing Moral Virtues may be plainly underſtood by Natural Inſtinct, Natural Reaſon, the conſent of Mankind, and outward Revelation, we muſt in the next place ſee, how eaſie and pleaſant they are to be practiſed.

Firſt, THEY are eaſie, becauſe we are aſſiſted in the practice of them by the Holy Spirit of God, againſt all difficulties whatſoever.

Secondly, THEY are both eaſie and pleaſant, becauſe they are profitable for all p. 378things, improve our Underſtandings, and bring peace to our Minds.

FOR our Chriſtian Race is a Warfare, and we have many Conqueſts to make over the corruptions of our Natures, the influences of Senſe, and the diſorders of Paſſion;Whence the difficulties of a virtuous Life do ariſe. Theſe are the rubs in our way, which make a virtuous courſe ſo difficult at firſt; becauſe to caſt off old Habits of Vice and Folly, to which they have been long accuſtomed, is That, at which men are generally galled: For a State of Vice and of Virtue are not like two Ways, that are juſt parted by a line, ſo as that a Man may ſtep out of the one full into the other, when and how he pleaſes; but they are like two Ways, that lead to two very diſtant places, one where Happineſs is, the other, where Deſtruction; ſo that they are as far ſeparated, as Heaven and Hell are: For the farther a Man hath travelled in the ways of Vice, he is at the greater diſtance from thoſe of Virtue; ſo that it requires time and much ſtriving too, to paſs from the one to the other; it being a long and ſevere Conflict to maſter evil Habits; the Temptations of the World and of the Fleſh will rally and make head again, after they have been beaten off.

p. 379NOTWITHSTANDING theſe Difficulties the ſeeds of Virtue under the Influences and Care of the Divine Spirit will get the better, and grow up to ſuch a ſtrength, as will conquer them: It is indeed a very unpleaſant ſight for a vicious Perſon to look into himſelf, or to conſider on his bad courſes; therefore he labours all he can to ſtifle his Reaſon, that he may not think,A vicious Perſon is- a very unpleaſant ſight to himſelf. what will be the ſad iſſues of an ungodly Life? Hence it is, that all Men find ſome bitterneſs in caſting off their Luſts, according to the progreſs they have made in Vice: For if we intend to lead a vertuous Life, we muſt conſider, that many Virtues are to be practiſed, before the contrary Vices will be ſubdued; We have many irregular Paſſions to bring into order, and muſt root out all the power of evil Cuſtoms; We have a Body of ſin to put off, which clings cloſe to us, and are bound to cleanſe our ſelves from all filthineſs both of Fleſh and Spirit, and to perfect holineſs in the fear of God; to encreaſe and improve our Virtues; that is, add to our Faith Knowledg, Temperance, Patience, brotherly Kindneſs, and Charity; to abound in all the fruits of Righteouſneſs, which are by Jeſus Chriſt to the praiſe and glory of God.

p. 380THIS Change cannot be wrought without ſome trouble; this New-birth cannot be brought about without ſome bitter Pangs; a thorow Reformation of Manners being a work, that requires much time, deliberation, and labour to effect it: However we ſhould not be diſcouraged; For ſo ſoon as we have begun a good courſe of Life,A good courſe of Life is always under the influence of God's Spirit. we are in ſuch a way, as God will help us in; and if we purſue our advantages, we ſhall every day gain ground, and the work will grow eaſier upon our hands; and though we may be a little diſheartned at firſt at the hardſhips of Virtue, yet after a little while we ſhall be enabled to run the way of God's Commandments with pleaſure.

FOR nothing is more hurtful to a virtuous and holy Life, than to believe that God requires thoſe things of us, that He hath not given us ſtrength to perform; whereas God takes delight in beſtowing the gifts of his Spirit upon us; nothing being more pleaſing to him, than that we ſhould partake of his Divine Nature, and be made Holy, as he is holy; that we ſhould be brought back to that State, wherein we were when we came out of his hands: Therefore one of the greateſt diſcouragements p. 381to a virtuous Life is a falſe and unworthy repreſentation of God,A falſe Notion of God is a great diſcouragement to a virtuous Life. as if the greateſt part of the World were really deſtitute of any ability to do thoſe things which his Goſpel requires, and yet ſhould be condemned for not doing them. Theſe are hard things to be ſaid of the beſt Being in the World; of one, whom we believe to have infinitely more goodneſs in him, than is among all the Sons of men: So that S. James 1.5. ſays, If any Man lack wiſdom, let him ask it of God, who giveth liberally and upraideth not; By which Wiſdom are meant all the Fruits of the Spirit; for ſo S. James hath deſcribed it; that it is firſt pure, then peaceable, gentle, eaſie to be entreated, full of mercy and good works: Indeed when we think of our own weakneſs, the corruptions of our Natures, the ſtrength of our Luſts, and the malice of our Spiritual Adverſaries; we are apt to deſpond, like the Children of Iſrael, when they heard of the Sons of Anak in their paſſage to the Holy Land; But if we would look beyond our ſelves and our Enemies, as Caleb and Joſhua did, to the power of the Lord; we ſhould, as the Apoſtle ſaith, of weakneſs become ſtrong, and put to flight the Armies of the Aliens. For we read 2 Kings 16.13. of p. 382Eliſha's Servant, that he came to his Maſter in great perplexity of mind, and ſaid unto him; alas, Maſter, what ſhall we do? Behold an Hoſt hath encompaſſed the City both with Horſes and Chariots; But when he had opened the Eyes of the young Man, he beheld the Mountains full of Horſes …d Chariots of Fire about Eliſha; Thus if our Eyes were opened to view the ſecret Aids, that are ready to join us in the courſe of Virtue, our Fears would ſoon vaniſh, and we ſhould take courage againſt all the Enemies, that do aſſault us, not only fleſh and blood, but Principalities and Powers, and ſpiritual wickedneſſes in high places. For ſaith our Saviour, S. Luke 19.26. To every one that hath, ſhall be given, and from him, that hath not, ſhall be taken away That, which He hath: which was a proverbial Speech among the Jews, and ſignifies thus much, that, He who improves the Grace of God, ſhall have more, and from him, who makes no uſe of it, ſhall be taken away That, which he hath made no improvement of: For no Man, who enjoys the Goſpel, is deſtitute of ſufficient means of Salvation,The Goſpel affords to all ſufficient means of Salvation. if he be not ſome way or other wanting to himſelf: To what end elſe do we perſuade Men to ſubmit to the Terms of it; to repent and p. 383believe; to deny ungodlineſs and wordly Luſts; When we know, they have no power to do, what we exhort them to, and God hath reſolved to withdraw from them that Grace, which is neceſſary for theſe purpoſes: For if a Man thought, that God gives that Grace, whereby we may be ſaved only to a few, and that he always works upon thoſe, to whom he gives it, in ſuch a manner, as they cannot reſiſt; Why then ſhould we do any thing in Religion; becauſe unleſs we be of the number of thoſe whom God hath decreed to work effectually upon, we can do nothing towards the getting Salvation; and if we be of that number, we need do nothing at all; for it will certainly prevail, oppoſe it what we can; Nay, if God doth not afford ſufficient Grace to every man, whereby be may lead a virtuous Life; how ſhall He govern the World? how ſhall men be condemned for not doing their Duty; in particular for not believing and repenting, when without God's Grace it was impoſſible to do either.

BUT we profeſs to believe, that the Judg of all the World will do right, and if we do this, we muſt underſtand, that there will be nothing in God's proceedings at the day of Judgment, that will then be eſteemed p. 384unjuſt by the Sons of Men; for it is impoſſible, that we ſhould conceive any other Notion of Juſtice in God, than what is owned for juſt among Men;What is juſt in Man, is juſt in God. were it otherwiſe, God would not appeal to Men concerning the Equality of his Ways; for if the ſame Notion of Juſtice be not in God, as is in Men; we know not what it is, that is juſt in God, neither can we judg concerncerning the Equality or the Juſtice of his Proceedings: upon this account it is granted, that the Heathen to whom the Goſpel of Chriſt never came, ſhall not be condemned for their unbelief; it being unjuſt to condemn men for not believing that, which was never propoſed to them for their Faith; this would be, to oblige men to things, that are impoſſible, which no Law nor Equity can do: But far be it from us to entertain any thoughts unworthy of God, or to ſay that of the beſt Being, which we would account a reproach to our ſelves: Since then the Grace of God hath brought Salvation to us, it is our own fault, if we fall ſhort of it, and our own Conſciences will accuſe us as unworthy of Eternal Life, becauſe God hath done his part, if we be negligent in doing ours: For the Scripture attributes to us That, which God does, and bids us do p. 385That, which God did with us, and That, which we do, is attributed to God, and That, which God does by us, is aſcribed both to God and us; we work, and God works, by whom we are awakened, directed, aſſiſted: The Controverſies are very hot, and very long, and intricate about theſe things; but I think, a right ſtating the matter, would extinguiſh them from being in the World.

SINCE that Grace,Grace neceſſary to Salvation is afforded us. which is neceſſary to Salvation, is afforded us, we cannot pretend any diſcouragement, but have all the reaſon in the World to ſet our hands to this Work, and to be doing our Duty, becauſe the Lord is with us; and he hath ſaid, we ſhall not be tempted above what we are able to bear: we ſhall have ſuch an inward aſſiſtance of the Spirit of God, as is neceſſary to receive and help the weakneſs of our Natures, and that impotency, which Men generally contract by vicious Habits; and this Grace of God goes along with the external Revelation of the Goſpel, and accompanies all thoſe, who by their wilful reſiſting and oppoſing it, have not provoked God to withdraw it from them; and then we make uſe of this Grace, when we are careful to enquire into this Revelation, and do what we can to act accordingly. p. 386And as our Minds are enlightned by it, ſo our Wills and Affections are warmed to a complyance therewith; we ſhall find a gentle heat in our Hearts, inclining us to a ready Obedience to the Precepts of Gods Word, and to live in all Godlineſs, as it requires; for when a Man is diſpoſed to the Practice of Virtue, he hath juſt reaſon to conclude, that the Spirit of God is at Work upon him: Therefore we ought to go on in a good courſe of Life, becauſe our work will be eaſier to us, the difficulties of Religion will ſtill grow leſs, becauſe our ſtrength will encreaſe, and God hath promiſed to give greater degrees of aſſiſtance to them, who uſe, The practice of Moral Virtue is both eaſie and pleaſant.what He hath already beſtowed.

Secondly, THE Practice of Moral Virtues is both eaſie and pleaſant, becauſe they are profitable for all things, improve our Underſtandings and bring Peace to our Minds: Now Profit and Advantage have a ſtronger influence upon the affections of Mankind, than any thing elſe; if then we can reconcile Virtue with the Intereſts nnd Profits of Men, they maybe perſwaded to embrace a virtuous Courſe of Life; which doth much conduce to our Health, not only in a Spiritual, but Natural Senſe, becauſe vicious Courſes in the Nature and Tendency of them, do deſtroy the Conſtitution of p. 387our Bodies: But Religion doth oblige us to the exerciſe of ſuch particular Virtues, as do as naturally tend to our Welfare and Long-Life; for Diſeaſes are prevented by living abſtemiouſly, and the firm Eſtate of the Body depends upon Chaſtity; the quiet both of Mind and Body too, upon the moderation of our Paſſions; whereas the Luſtful waſte and conſume away, becauſe they follow Harlots, till a Dart ſtrikes through their Livers; Now the great triumph of Senſuality is, where the Ear is fed with Muſick, the Eye with Beauty, the Smell with Perfumes, the Taſte with Banquets; what a Tumult do theſe various Objects raiſe within Men! What Feavers do they kindle in their Blood, by their delicious Meats, as well as by Wines and Strong Drinks!

BUT Virtue doth not only eſtabliſh Mens Health, but increaſes their Eſtates alſo;Virtue eſtabliſhes our health and augments our eſtates. therefore the Wiſe-man hath placed in her left Hand Riches; which is brought to paſs by charging Men to be Faithful and True, diligent and induſtrious in their Callings: For as Study and Experience give more force to the Soul, than any diſpoſition whatever of the Body; ſo Induſtry and Intention of Mind apon Buſineſs, will ſuſtain a Man in every Eſtate, hath an influence p. 388upon his whole Life and Actions; 'tis true, very good Men may not arrive at much Plenty, yet their Vertue makes a compenſation in this Caſe, by making them contented with that competent Allowance which God ſhall allot them; for to a Man that is ſatisfied, Riches and Abundance are needleſs and ſuperfluous.

Vertue advances our Reputation.NOW Vertue doth not only encreaſe our Eſtates, but it is a great advantage to our Reputation in the World; for prudent and ſubſtantial Piety is of high price to all, whoſe Judgments are valuable; when it is accompanied with ſerious Devotion to God, and real Effects of Charity before Men, it is honored among the worſt ſort of Mankind: every one therefore that is not forſaken of common Senſe, muſt take pleaſure in Vertue, when he ſees his Actions are conformed to the Sentiments of all good and worthy Perſons. He is above the Tongues of evil Men, and their Raillery will be in vain ſpent upon him, when every Action he does in the courſe of Vertue, will neceſſarily introduce him into the good Opinion of the beſt part of the World.

Vertue makes our Relations and Friends happy.MORE than this, Vertue doth not only bring us a good Name, but above all things it doth conduce to the Happineſs of our Relations p. 389and Friends; the goodneſs of God being ſo diffuſive, as to ſcatter his Bleſſings round about the Habitation of the Juſt: for Vertue tends to this from the Nature of the thing it ſelf, becauſe it lays the ſtricteſt Obligations upon Men to provide for their Families; which whoſoever neglects, he is reckoned worſe than an Heathen or Infidel: beſides, it is many times ſeen, that the Poſterity of ſuch as have given Teſtimony of their Goodneſs, Charity, and Kindneſs towards Men; of Piety and Devotion towards God, that their Relations have met with unexpected Kindneſſes from others upon their account, and for their ſakes have been eſpecially cared and provided for.

THUS Vertue is profitable for our Health, for our Eſtates, for our Honor, and for our Relations: it doth likewiſe improve our Underſtandings, and bring Peace to our Minds.

1. IT makes us better acquainted with the great Intereſts of our Souls,Vertue improves our Ʋnderſtandings. and it doth alſo ſet us at liberty from the Dominion of our Vices and Paſſions, and teaches us to uſe much Conſideration and weighing of Things; for that a Man may be vertuous, it is not ſufficient, that he do vertuous Actions out of good Nature, Intereſt, or Paſſion, but he muſt do them diſcreetly and for good p. 390ends, by deliberation and choice; for it hath been the Obſervation of all knowing Perſons, and they have delivered it for a certain Rule, as hath alſo the holy Spirit and Wiſdom of God himſelf, That vertuous courſes only together with God's Grace obtained by Prayer, are capable to make a man wiſe, that is, to direct his actions in ſuch a manner, as he ſhall not need to repent of them: Now an evil man ſeeks occaſions to gratifie his Humor, and at beſt thinks to ſtop at the Confines betwixt Paſſion and Vice; but a wiſe Man avoids the occaſions of Vice, which he looks upon as a diſeaſe of the Soul, contrary to the natural and due Conſtitution of it, and ſubverting its true Tone and Diſpoſition. And that every Vice in particular is contrary to Prudence, appears; becauſe Covetouſneſs inſtead of Wiſdom, introduceth Craft, Subtilty, and Deceitfulneſs; Pride breeds Confidence of a Mans ſelf, and Contempt of others Advice; Luſt is the Mother of Negligence and Inconſtancy, and at length of that blindneſs of Underſtanding which renders Men uncapable of underſtanding ſuch things eſpecially as concern their Souls; but even ſuch alſo as are advantageous to their temporal Welfare. Beſides, Vertue doth moſt notoriouſly improve our Underſtandings p. 391by delivering us from the power of all Paſſions whatſoever; which is done by regulating the Imagination, whence they aroſe; that is, by ſubjecting it to Reaſon, that it may not without Conſultation follow the Suggeſtions of Senſe, and unruly Motions of Appetite; theſe being the Clouds that darken the Mind by a kind of Phyſical and Natural Influence: For as Intemperance and Exceſs do embaſe and clog our Minds, and glue them to the World, ſo they indiſpoſe them for all the Operations of the Spirit; Malice, Wrath, and Envy, fill us with Prejudice and falſe Apprehenſions of things; ſo that Mens Spirits under theſe Diſtempers are not pure, nor fine enough for their Reaſon; for as Clearneſs diſpoſeth the bodily Eye for a better and quicker ſight of material Objects; ſo the Purity of our Souls, that is, freedom from Luſt and Paſſion, fit us for Acts of Reaſon and Underſtanding. Now Vertue doth refine and purifie our Minds, by ſtifling the fumes and ſteams of every Vice and Paſſion, and the more a Man's Mind is cleanſed from theſe Filthineſſes, the more noble will it be in all its Operations; the more a Man is free from Paſſion, his Apprehenſion of Things will be more diſtinct and unprejudiced; and conſequently his p. 392Judgment will be more ſteddy and better ſettled; for freedom from Paſſion doth not only ſignifie that a Man is wiſe, but really contributes to the making of him ſuch.

Vertue promotes the Peace of our Minds.Secondly, VERTUE tends to the Peace of our Minds; therefore the Wiſe man declares, that her ways are ways of Pleaſantneſs, and all her Paths are Peace; which Peace and Pleaſure are brought to us by Vertue two ways:

Firſt, IN that it allays thoſe Storms of Paſſion which ruffle and diſcompoſe the Mind; for if we lay open the Soul with its Operations, we ſhall find, that Paſſions regulated by Reaſon or God's Spirit, are properly Vertues, and when they are not ſo regulated, they become Vices. Now Malice, Hatred, Revenge, Ill-will, Wrath, Impatience, are fretting Paſſions, and rob us of our Peace: they admit no Counſel, but are full of Tumult and Confuſion: it is not in the power of Reaſon to rule abſolutely over theſe untoward Affections; but becauſe Reaſon is ſometimes miſled, or obſtinately miſtaken, Almighty God has given us his holy Religion and his Spirit to govern Reaſon alſo, and render every Thought obedient to Faith. So that in Religion lies the univerſal and never failing Remedy of all the Evils of the p. 393Soul, and an infallible Cure of thoſe Paſſions, that lye croſs to our Minds; which like ſmall Particles, that have rugged and ſharp Angles, do continually moleſt and grate upon us: but he that is free from the Tumults of theſe Paſſions, finds nothing but Sweetneſs and Contentment; the moderation whereof ought to be the chief aim of every one who deſires to be wiſe or to be quiet.

Secondly,Vertue frees us from guilt and the fears of divine Wrath. VERTUE frees us from the anxiouſneſs of Guilt and the fears of divine Wrath, whereby it doth much promote our real Peace and Pleaſure; for what can be ſuppoſed to be more tormenting than the continual dreads of God's Anger? conſequently the Satisfaction muſt be as great, when God is reconciled to a Man and made his Friend: What Comfort and Joy doth a vertuous Perſon perceive in the ſenſe of his Love, in the ſerious Reflections on a well-ſpent Life, in the Conſcience of having acted uprightly in the chief buſineſs of Life! what pleaſure doth ſuch a Man take in his Service! what Peace in working Righteouſneſs! what Exultation and Triumph in the aſſured Hope and Expectation of future Glory!

AS there are pure and refined Joys, ſweet and unmingled Delights in the ways of Vertue; p. 394ſo on the contrary, the chief part of the Miſery of ungodly Men is this, that they are of a Temper which is naturally a diſquiet to it ſelf; and here the foundation of Hell is laid in the evil frame and diſpoſition of their own Spirits; when Men are not circumſpect in their Converſation, and very careful to walk in the ways of Godlineſs, eſpecially when the Confines of Vertue and Vice are ſo cloſe, and the exact Limits and Boundaries are ſo difficultly fixed: Until this raſh and inconſiderate running into Vice be cured, which only can be done by the practice of Virtue, it is as impoſſible that a Man ſhould he happy or pleaſed, as for a ſick Man to find eaſe by removing from one Bed to another, becauſe the Diſtemper is lodged within his Breaſt; all the Diſorders of which muſt be quieted before we can be happy, for Happineſs muſt be in our Hearts, and it muſt ſpring out of our own boſoms, and from thence, thro the comfortable influence of God's Holy Spirit, muſt all our Peace and Pleaſure flow. Wherefore I cannot conclude this whole Diſcourſe with a better or more perſuaſive Exhortation, than that which S. Paul makes uſe of to the Philippians, Phil. iv. 8. Finally Brethren, whatſoever is right, ſincere, and true; p. 395whatſoever is comely, grave, and venerable; whatſoever is fair, juſt, and equal; whatſoever is ſacred, pure, and holy; whatſoever is generous, noble, and lovely; whatſoever is of credit, value, and eſteem; if there be any Vertue, if there be any Praiſe, think of theſe things.

FOR theſe things the Lord will have us to do,God's Will muſt be the Rule of our Actions. and his Will muſt be the Rule of all our Actions; whoſe Laws are like himſelf juſt and holy, pure and undefiled, unchangeable and everlaſting; fitted to the firſt Age of the World and to the laſt; to the wiſeſt, and to the ſimpleſt; to the times of Peace and of War, eſtabliſhed againſt all alterations and occurrences whatſoever: for there is no time in which a Man may not be juſt and honeſt, merciful and compaſſionate, humble and ſincere: a Converſation thus tempered we ought to continue and carry along through honor and diſhonor, through all the terrors which evil Men or Devils can place in our way: and if we conſider the Nature and Reaſon of Things, Virtue only doth qualifie and diſpoſe us for the injoyment of God;Vertue only doth qualifie us for the enjoyment of God. becauſe it quiets the Mind, rectifies all its Faculties, governs the Affections, cleanſes the whole Soul from all ſin and pollution: whereas if it were poſſible p. 396for a wicked Man to be admitted into the preſence of God or a local Heaven, to ſee all the glories and delights of that Place and State, all this would ſignifie no more to make him happy and contented, than heaps of Gold, and Conſorts of Muſick, a well ſpread Table, or a rich Bed can bring any relief to a Man in the Paroxiſm of a Fever, or in a ſharp fit of the Stone; the Reaſon is, becauſe the Man's Spirit will ſtill be out of order, till he be put into a right Frame by Virtue and Godlineſs.

'TIS true, all Men naturally deſire eaſe and happineſs, becauſe all Natures would fain be pleaſed and contented; but they hunt after it,Men are apt to miſtake their Happineſs. where it is not to be found: Men ſay, loe here is happineſs, and loe there, in a high Place, in a great Eſtate, or in earthly Delights; but believe them not, they are all ſhadows, when you come to embrace them; therefore your Happineſs muſt be nearer and more intimate to your Minds, than any thing this World can afford: for thoſe who look after the Pomps of this World, grow vain and inconſtant, lazy and negligent: thoſe who covet the applauſe of the People, are often diſappointed of the felicity they hoped for, becauſe the People guide not themſelves by Reaſon, but Chance: p. 397All outward things coming thus ſhort of rendering us Happy, we muſt expect our Happineſs in obſerving the Duties, and in obeying the Precepts of Virtue; becauſe they are upon all accounts for our advantage, and are founded upon the Intereſts of Mankind; ſo that if it were not, that the God of this World did blind Mens Eyes, and abuſe their Underſtandings from diſcerning their true Intereſt; it were impoſſible ſo long as Men love themſelves, and have a deſire of their own Happineſs, but they ſhould be virtuous: If men ſought their true Happineſs they muſt be Virtuous.for God promiſeth to make Men happy for ever, upon condition that they will do thoſe things that will make them happy and eaſie in this World: conſidering our infinite obligations to God, the unqueſtionable Right and Title he hath to us, and his Sovereign Authority over us, he might have impoſed Laws, and have given us ſuch Statutes, as were not ſo good for us; but ſo gracious a Maſter hath he been, as to link together our Duty and our Intereſt, and to make thoſe things inſtances of our Obedience, which are Natural means and Cauſes of our Happineſs.

IT hath been antiently obſerved, that Pythagoras his Learning ended in a few Muſical jingles; Thales his Wiſdom in ſome uncertain p. 398Aſtronomical fanſies; Heraclitus his Contemplations concluded in Solitude and weeping; Socrates his Renowned Philoſophy led him to the practice of unnatural Luſt; Diogenes his ſharpneſs of Wit, to uſe his body to endure all manner of naſtineſs and coarſe Labour; Epicurus his Inventions and Diſcourſes, of which he boaſts ſo much, ſet him down contented with any kind of pleaſure. The ſame thing may be ſaid of the Stoicks and Peripateticks.

WE muſt therefore be much out of the way, if we ſearch for Happineſs in their Leſſons, and neglect our moſt Holy Religion;Religion is the ſureſt foundation of our Hopes. which whoſoever does, he will unſettle the ſtrongeſt Foundation of our hopes, he will make a terrible confuſion in all the Offices and Opinions of Men; he will deſtroy the moſt prevailing Argument to Virtue; he will remove all human Actions from their firmeſt Centre; he will deprive himſelf of the prerogative of his immortal Soul, and will have the ſame ſucceſs, that the ancient Fables make thoſe to have had, who contended with their Gods, of whom they report, that many were immediately turned into Beaſts. Whereas if we were to contrive a way to make our ſelves happy, we ſhould pitch upon juſt ſuch Laws as thoſe of Chriſtianity p. 399are;The Laws of Chriſt are moſt agreeable to the frame of our Natures. they are ſo agreeable to the Frame of our Natures and Underſtandings; they require of us ſo Rational and Spiritual a ſervice of God; they oblige us to perform Duties ſo plainly neceſſary and beneficial to us; the harſheſt and moſt difficult Precepts thereof tending upon one account or other to our manifeſt advantage; it being very reaſonable for a Man to be ſorry for what he hath done amiſs, and to amend his Life for the future; to mortifie Luſts and Paſſions, which are ſo diſorderly and troubleſom to the Mind; to bring down every proud Thought, which fills a Man with inſolence and contempt of others; to be patient in the meaneſt Condition, which will prevent thoſe anxieties that come from the contrary Paſſions; to love Enemies, and forgive Injuries; which removes the perpetual torments of a malicious and revengeful Spirit.

FOR a Man is accompliſhed by two things:

Firſt, BY his being enlightened in his intellectual Faculties, which is the perfection of his Underſtanding.

Secondly, BY his being well directed in his Morals, to refuſe evil and to do good, wherein conſiſts the goodneſs of his Mind.

p. 400Now the Doctrine of our Bleſſed Saviour tends to purge out of the Mind all vicious and depraved Affections, and to ſow therein the Seeds of Grace and Virtue; for his whole Sermon on the Mount tends to implant in us a pure Heart, a right Mind, clean Affections, an obedient Will, and a ſound Ʋnderſtanding: for the effecting of which, obſerve the admirable contrivance of the Divine Wiſdom, after Mankind was broken and loſt by the fall of one, that another ſhould be raiſed out of his Root, who ſhould ſatisfie the offended God; ſhould beget a new Generation of Men out of the old Stock, and advance the new Nature to a higher degree of Holineſs than before: for ſin is the greateſt pollution, exorbitance, and degeneracy of an intelligent Agent;Sin is the greateſt degeneracy of an intelligent Being. it is worſe than rottenneſs and corruption in natural things; for theſe act according to the courſe of their own Natures: but we, as we are intelligent Beings, are under the obligation of a Rule, and to vary from that Law is a violent and and monſtrous thing; for all the departures from right Reaſon in Underſtanding Beings are privatively Evils, and therefore moſt highly diſpleaſing unto God; becauſe all iniquity and ſin is a contradiction to the unchangeable Laws of Goodneſs and Truth, p. 401which is the Law of Heaven, from which God in the fulneſs of his Liberty, and the greatneſs of his Power doth never depart: therefore we may ſay that all Vice doth offer violence to the Principles of God's Creation; and that which is unnatural in the inferior World, is nothing ſo horrid as that which is irrational in the ſuperiour: Now ſee what the conſequence is of unnatural things in the lower World. Should the Sun leave its Courſe, and inſtead of being the Fountain of Light, ſhould ſend forth nothing but ſtench and darkneſs; how prodigious, and how terrible would this be! Yet whoſoever acts againſt the Divine Will, and the Dictates of right Reaſon, doth a thing more frightful than all this, more violent and miſchievous, than if the Fire ſhould ceaſe to burn, or the Courſe of Nature ſhould fail. But our Saviour both by his Precepts,Our Saviour teaches us to act according to the Reaſon of things. and by his Example, hath taught us to act according to the Reaſon of things; ſo that we muſt love that which is Equal and Right, that which is true and good in its own Nature, that which is juſt and fit according to the Mind and Will of God: theſe are ſuch certain Laws and Principles of Action, that it is not in the power of Men or Angels to control any of them: and if we vary from p. 402them, we expoſe our ſelves to endleſs miſery, we ſpoil our Natures, and the beſt Principles thereof; which are recovered by Chriſt Jeſus his being Sanctification to us; which cleanſes us from all filthineſs, and ſets the diſpoſitions of our Minds right: the Principles of whoſe Religion do not appear, as Spells and Charms, but they operate by the illumination of the Mind and Underſtanding; for in the intellectual World the Principles of Knowledge and Underſtanding are every way as vigorous, as the properties and qualities in Nature are, only theſe Act by the way of Reaſon and information of the Mind: for in all the Virtues that are charged upon us by our Saviour, there is an agreeableneſs to the innate Notions of our Minds and Conſciences; they do all accord with the natural Conceptions we have of what is juſt and fit to be done: therefore all his Commandments are the reſolutions of true Reaſon, and when once they are received into the Temper and Conſtitution of our Souls, they will make us to be of the ſame Mind as he was, that is, truly Wiſe, Holy, and Good: for his Doctrine and his Example are Arguments of Reaſon, ſufficient to make us wiſe, to deliver us from the power and habits of Vice, and to reſcue p. 403us from the Uſurpations of the Devil: Now theſe are as true Principles of Action upon an intelligent Being, as any natural Qualities are in inferiour Nature; and they will produce Inviſible, but vital and Spiritual effects with a power much above what natural Agents can exert; for as he, who gives himſelf up to Wickedneſs, will never want a Superiour Agent to carry him on, and make him more villanous and wretched; ſo on the contrary whoſoever watches over himſelf, and employs his faculties to the doing of good, ſhall ever have the aſſiſtance of the Divine Spirit to help him; and indeed the Chriſtian Religion doth that, which is ſolid and ſubſtantial, permanent and laſting, if it do not obtain this effect in us, of Reconciling our Minds and Diſpoſitions to the Mind and Will of God; and when the ſame Mind is in us, which was in Chriſt Jeſus, of what ſtrong and firm a temper will our Hearts be made! What courage ſhall we have, even when few comforters, ſcarce any, but Enemies are near us! Goodneſs, gentleneſs, patience, which are the Mind of Chriſt, by all true Philoſophy, are eſteemed to proceed from the greateſt ſtrength of Nature; by all true Chriſtianity, p. 404from the higheſt Degree of Grace: Nay when we have the ſame Mind with him, what Bravery of Spirit will the World diſcern to be in us! We ſhall not then be afraid of the moſt exact and ſevere obſervations of what we do; nothing will appear in our Diſcourſes but Truth and Sincerity; nothing in our Lives, but Honeſty and Plain-dealing: in all our private Actions will be ſeen the moſt unaffected modeſty, in all our publick, a good Conſcience and a love of Virtue.

A pure Mind thus eſtabliſhed and firmly rooted in us, will never be diſcompoſed nor ſhaken by ungovernable Paſſions, we ſhall feel the comforts of the Evangelical Doctrin; our lives will ſhew the excellencies of it:Our Saviours example leads us into the practice of all manner of Virtue. May we all therefore endeavour to expreſs our Affections to our Saviour, by living comformable to the moſt perfect Example of Virtue and Piety: for from his Example we fetch the moſt uſeful Inſtructions, how to ſubmit to the hardeſt conditions of Life, to endure mildly the rigours of the worſt State, to Pardon and bear the Affronts of Enemies; in the various Turns of the World always to practiſe Righteouſneſs and Mercy, Meekneſs and Long-ſuffering: To implore Gods help by acknowledging p. 405our Obligations to Him for all, that we have, and do enjoy; to moderate our appetites and deſires in reference to the pleaſures of this World, and to uſe them according to Reaſon and Nature; to be True and Faithful, Juſt and Righteous in all our Actions; to be kind and merciful, ready to do good to all, and to relieve them, that are in want; to be ſatisfied in every condition, whether it be high or low; to be meek and gentle, becauſe the Meek Man, hath always the Government of his Mind and is never diſturbed by Paſſion; to be tender Hearted and Pityful, becauſe cruelty and oppreſſion are an offence to God and a provocation to Men; to reſign our ſelves up to the direction of God's Providence, that Governs the World, leaving all iſſues and future Succeſſes, to the Wiſe Determination of the Divine Will: To hold to the Practice of Truth, becauſe a Man's Heart will never miſgive him in her ways; not to diſſemble, but to deal openly with Mankind, becauſe this behaviour will make our paſſage eaſie through the World; we ſhall have none to oppoſe, none to do us harm; to be humble and ſober in the judgment we make of our ſelves, becauſe Self-confidence and Self-Conceit render Men p. 406Fools; to be Peace makers and compoſe Differences; to endure Wrongs patiently, to forbear Revenge, and to love our Enemies, becauſe God does ſo in Nature, while he cauſes the Sun to riſe upon Good and Bad; to paſs charitable Judgments upon others, becauſe this is the way to make an Enemy a Friend; to give real demonſtrations of our Integrity and Goodneſs by the fruits of it, becauſe Men diſparage Religion who profeſs it, and do not guide their Actions according to its Doctrines; to ſubmit our Senſes, and inferiour Affections to the Dictates of ſober Reaſon and true Underſtanding, becauſe Mind and Underſtanding is appointed by God to be his ſubordinate Governor in human Life; to be modeſt and chaſt in our Converſation, becauſe Modeſty ſecures the Mind from Pride, and Chaſtity preſerves the Body from the worſt Indiſpoſitions.

THUS Chriſt Jeſus hath ſhewn us an Example of all Moral Vertues; and an Example in ſome reſpect hath an Advantage above a Rule, for it ſhews in what way the Ro…e is practicable; and it is a Reproach to any Man not to be able to do or ſuffer, what others have done before him. Seeing then God hath taken ſuch care that we ſhould know our Duty, and hath made thoſe things p. 407Inſtances of our Obedience, which are the natural means and cauſes of our Happineſs, we are altogether without excuſe if we do it not; and we incur the heavy Sentence pronounced by our Savior, this is the Condemnation, that Light is come into the World, and Men love darkneſs rather than Light; for whover does any thing that is evil, acts againſt the Convictions of his own Mind, and the Light that ſhines in his own Soul: beſides, What Advantage is it that Wickedneſs brings to Men? Name me that Vice which improves our Reaſon, or makes us e'er a whit the wiſer; that tends to the Peace and Satisfaction of our Minds, or to our Health and Credit amongſt conſiderate Perſons.

IF then it be Vertue that points out to us the moſt compendious and ready way to Happineſs, we may ſee where our true Intereſt lies: let us not ſuffer our ſelves to be cheated of it by the little Arts of Vice, or the Inſinuations of a Temptation; than which there can be nothing more to our prejudice, even as to our temporal Concerns; for every known and deliberate Sin that a Man commits, is a flaw in his Title to his Eſtate, not in reſpect of Men, but of God, who is the great Governor of the World, the wiſe Diſpoſer of the Fortunes of Mankind.

p. 408Moral Vertue is the foundation of all revealed Religion.AND the Scripture doth every where ſpeak of Moral Vertue, as the Foundation of all revealed and inſtituted Religion; therefore our Savior, when he was asked, which was the firſt and great Commandment of the Law, anſwers, Thou ſhalt love the Lord thy God with all thy Heart, and thy Neighbour as thy ſelf: A Jew would have thought that he would have pitch'd upon ſome of thoſe things which were in ſo great eſteem among them, Sacrifices, Circumciſion, or the Sabbath. But he overlooks all theſe, and inſtances in the two principal Duties of Morality, the Love of God, and of our Neighbour: and theſe Moral Duties are thoſe which he calls the Law and the Prophets, and which he came not to deſtroy, but to fulfil: for the Judicial and Ceremonial Law of the Jews was to paſs away, and did ſo not long after, but this Law of Moral Duty was to be perpetual and immutable. And the keeping of this Law conſiſted in the Obſervation of ſuch things, which the Scribes and Phariſees did moſt of all neglect; therefore he tells us, that unleſs our Righteouſneſs did exceed the Righteouſneſs of the Scribes and Phariſees, we could not enter into the Kingdom of Heaven. Now theſe Men were the moſt punctual People in the World for obſerving p. 409the Jewiſh and Ceremonial Law: and whereas they were obliged to pay Tithes of their more conſiderable things, they would do it even of Mint, Aniſe, and Cummin. But then they were defective in Moral Duty; they were unnatural to their Parents in denying them Relief, becauſe their Eſtates, as they pretended, were dedicated to an holy Uſe: they were unjuſt, and under a ſhew of long Prayers devoured Widows Houſes; in a Word, as our Saviour tells 'em, they neglected both Mercy and Judgment, which are the weightier things of the Law, which whoſoever neglects, he can never pleaſe God with any inſtituted or poſitive part of Religion; and throughout the Old Teſtament, nothing is declared more abominable to him than Sacrifices, as long as Men allowed themſelves in wicked Practices. And in the New Teſtament, the Chriſtian Religion chiefly deſigns to teach Mankind Righteouſneſs, Godlineſs, and Sobriety: and for this end was the glorious Appearance of the great God and our Savior Jeſus Chriſt, who gave himſelf for us, that he might redeem us from all Iniquity, and purifie to himſelf a peculiar People zealous of good Works; and to deal honeſtly with every Man, to ſpeak Truth to our p. 410Neighbour, and to have our Converſation void of Offence, is called the Image of God and the new Creature; and the Apoſtle advanceth Charity above the greateſt Excellencies of Knowledge and of Faith; and in the deſcription of the Day of Judgment Men are repreſented by our Saviour, as call'd to an account, both as to the Practice and Neglect of Moral Duties; and no others are inſtanced in, to ſhew, what Place he intended they ſhould have in his Religion.

Therefore from all that hath been ſaid upon this Subject, we may infer,

Poſitive Inſtitutions muſt give way to Moral Virtue.Firſt, THAT all Poſitive Inſtitutions muſt give way to Moral Duties; becauſe God hath declared, that He would rather have Mercy than Sacrifice, and whoſoever violates any Natural Law, he undermines the very Foundation of Religion; which hath very little in it, that is poſitive, beſides the two Sacraments, and going to God in the Name of Jeſus Chriſt: for this the greateſt and moſt perfect Revelation, that ever God made to Mankind, doth afford us the beſt helps and advantages for the performing of Moral Duty, and produces the ſtrongeſt Arguments to engage us thereunto.

Secondly, GOD hath diſcovered our Duty to us in ſuch ways, as may encourage p. 411us to the practice of it; for we are prompted to it by a kind of natural Inſtinct; we are led to the knowledge of it by Reaſon, by the general vote of Mankind, and by the moſt powerful and prevailing Paſſions of Human Nature, Hope, Fear, and Shame: And to take away all excuſe of ignorance from us, by an expreſs Revelation from himſelf: ſo that whenever we omit our Duty, or do any thing contrary to it, we offend againſt all theſe, and incur the heavy ſentence pronounced by our Saviour, that Light is come into the World, and men love darkneſs rather than Light; for he that doth evil, acts againſt the Convictions of his own Mind, and the Light that ſhines in his own Soul.

Thirdly, PIETY towards God, Righteouſneſs, Juſtice, and Charity towards Men, are more pleaſing to God and more valuable, that if we ſhould offer to him all the Beaſts of the Foreſt, or the Cattle upon a thouſand Hills; for to the ſtrict obſervance of theſe Duties we are directed and obliged by our very Nature, and the moſt Sacred Law, which God hath written upon our Hearts; and that we might have no pretence to take us off from them, God hath freed us in the Goſpel from thoſe many Obſervances, and p. 412burdenſom Ceremonies, wherewith the Religion of the Jews was incumbred, that we might better mind Moral Duties, and live in the practice of them.

Fourthly, WE ſee in the laſt place, what is the beſt way to appeaſe the wrath of God, and to reconcile our ſelves to him; God ſeems oftentimes to have a Controverſie with us, as with his People of old; and at ſuch times we are apt to ask, as they did, wherewith ſhall we come before the Lord, and bow our ſelves before the moſt high God! And we are apt to think, as they did, that the next way to pleaſe him is by external Worſhip and Devotion, which may be good and neceſſary; but theſe are not the things that God doth mainly require of us: it is true, Prayers, hearing the Word of God, and receiving the Sacraments are to be performed; but theſe are but means to a further End, and ſerve to engage us to the practice of the great and eſſential Duties of Chriſtianity, and to promote the Virtues of a good Life: There doth appear in many Men a great deal of external Devotion, but their Lives and Manners are generally very corrupt, and the weighty things of the Law are neglected, as Juſtice, Righteouſneſs, and Mercy; ſo that we may take up the complaint of the Royal Pſalmiſt, p. 413help Lord, for the Righteous man ceaſeth, and the faithful fail; and till we return to our antient Virtue and Integrity of Life, we have reaſon to think and fear, that God will continue to have a Controverſie with us, notwithſtanding all our Zeal and Noiſe about his Religion; which muſt prevail with us to do Juſtly, to love Mercy, and to walk humbly with our God; otherwiſe it will ſeem to have leſs power and efficacy, than Natural Agents have: But if we are truly religious, there is an imperceptible ſpring, that guides all our Motions in the Path of Virtue; for we cannot ſee, at what paſſage the good Thought entred, neither can we perceive how the good Spirit infuſes a Pious deſire. Thus it is in Nature, we ſee the Sun ſhine, and can feel his warmth, but we diſcern not how he enters into the Bowels of the Earth; how his little Atoms ſteal into the ſecret Pores of Plants; how he impregnates Nature with new Life; nay we feel not, how our own Spirits move, how they ſtart and flie, as quick, as we think, from one end of our Nerves to the other, ſo undiſcernable, and ſo puiſſant is the working of God's Grace in the change of our Minds into an heavenly Temper, in imprinting upon our Souls the fair and lovely Notions of Goodneſs and p. 414Truth; in laying in our Minds the Seeds of a bleſſed Immortality, whereby the Soul will be gradually exalted to the utmoſt Perfection in all the Parts and Faculties thereof:By Grace and Virtue the Mind is ſitted for an everlaſting State of Happineſs. that is, the Underſtanding will be raiſed to the utmoſt Capacity, and that Capacity completely filled: the Will will be perfected with abſolute and indefective Holineſs, with exact Conformity to the Will of God, and perfect liberty from all ſervitude of Sin; it ſhall be troubled with no doubtful choice, but with its radical and fundamental Freedom, ſhall fully imbrace the greateſt good. The Affections ſhall be all ſet right by an unalterable Regulation, and in that regularity, ſhall receive abſolute ſatisfaction: To this internal Perfection will be added a condition proportionably Happy, conſiſting in an entire freedom from all Pain, Miſery, Labour and Want, an impoſſibility of ſinning and offending God; an Hereditary Poſſeſſion of all good, with an unſpeakable complacency and joy ſlowing from it.

FINIS.