Treatise of Moral and Intellectual Virtues, Treatise on ethics · Part 17
An Enquiry into the Cauſes of the decay of MORAL VIRTUES.
A Manifeſt decay hath been brought upon Moral Virtue;
Firſt, BY Hypocriſie or Formality; when Men follow a Form of Godlineſs, and deny the Power thereof.
Secondly, BY Licentiouſneſs of Living, whereby Debauchery and ill Manners have much prevailed.
Thirdly, BY decrying the uſe of Reaſon in Matters of Religion.
Fourthly, BY making Morality and Grace, oppoſite to one another.
MEN of all Ages have been induſtrious to elude the practice of Moral Virtue by ſome trifling, childiſh, and unprofitable ſhews thereof: How can we, but ſtand amazed at the folly of Mankind, that love to be their own Impoſtors,Hypocriſie condemned. and that when they may be truly good at ſo eaſie and advantageous a rate, labor to be but ſeemingly ſo at the expence of a great deal of pain and trouble; and with the Phariſees, take twice as much pains to ſcour the outſide of the Diſh, only that it may ſhine and gliſter, than is needful to keep the inſide neat and cleanly: Thus they change wiſe Notices of things, for childiſh Conceits; freedom of Spirit for narrowneſs of Soul; chearfulneſs of Mind for ſlaviſh Fears; a ſweet and obliging Converſation for cynical Zeal; Temperance and Sobriety, for harſh and Monkiſh Mortifications; in a word, they change all the Branches and Fruits of a holy Mind and virtuous Actions for Forms and Gayeties: It will not therefore be unſeaſonable to caution Men againſt this Formality, as a moſt dangerous Cheat, that ſecretly enervates all the Power and Efficacy of that Goodneſs, it makes a ſhew of, that, whilſt it pretends highly to advance Religion, undermines it: This I ſhall endeavour to do,
Firſt, BY laying down ſome of its moſt peculiar Characters.
Secondly, BY diſcovering the Arts, it makes uſe of, to overthrow the power of Moral Virtue.
Thirdly! BY explaining what the Power of Moral Virtue is, and wherein it conſiſts.
FIRST then the Formaliſt ſerves God barely out of a Principle of Fear, and not at all out of Love; he only looks upon Him, as a great and auſtere Being, that ſits in the Heavens, demanding harſh and arbitrary Homage from his Creatures; he apprehends Him, as an imperious Almighty One; that, becauſe He hath beſtowed upon us theſe little imperfect Beings, takes upon Him to impoſe ſevere and unreaſonable Laws, and exacts for the few pleaſures, He hath granted to the Life of Man, to be paid with ſharp and troubleſom Penances: But all this while he has not tho leaſt thought of gaining his Favor by divine and virtuous Qualities. Whereas if we would attain to the Spirit and Genius of true Holineſs, we muſt look upon it as a wiſe and gracious Deſign of Heaven, to fill the Souls of Men, with all Excellencies perfective of their Natures;Religion no Trick. for Religion is no Trick or Artifice, but its natural deſign is to make Men truly good; it is no Contrivance of Heaven to bring advantages to it ſelf; but it was graciouſly intended for the ſake of Men, to carry on their Creator's Work, in compleating thoſe things, which He made, and to make 'em more like Him, than He left them: But the Formaliſt or Hypocrite, is utterly unacquainted with all inward Senſe of Goodneſs, and ſo he can pleaſe God, as he thinks, by giving him his due of Religious Performances, he is not at all concerned for ſolid and eſſential Righteouſneſs.
THUS the degenerate Jews in the time of the Prophets, were wont to be laviſh and profuſe in their Sacrifices, that they might be excuſed or wink'd at, for the Duties of Virtue and Morality; they would offer the richeſt Oblations, a Thouſand Rams and Ten Thouſand Rivers of Oyl, all the Firſt-born of their Flocks and Families, the Fruit of the Fields and their Bodies too, to purchaſe a diſpenſation for their Vices; they would not grudge to pacifie God, with any Sacrifice, rather than offer up their Luſts; they would honor Him, praiſe Him, flatter Him, give Him all his dues and more, ſpare neither for coſts nor charges in his Worſhip; and all this, only to bribe him, that He might indulge them their Self-wills and their Paſſions; and not be angry for their injuſtice, cruelty, and unmercifulneſs; they were nice and punctual in their Faſts; would ſpare for no trouble to appear Devout; yet were there never any People in the World ſo vicious, as they; the Prophets every where upbraiding them with the moſt notorious Peeviſhneſs and Pride, Covetouſneſs and Ambition; for they were perſuaded, that ſuch zealous Men, as they were, might be excuſed for the ſake of their expenſive Devotions, all thoſe petty duties of Juſtice and Sobriety towards their Neighbors and themſelves: On the contrary, a good Man Worſhips God, becauſe he loves Him, and loves him, becauſe he hates Vice; he loves the eternal Rules of Equity and right Reaſon, becauſe God loves 'em too.
Secondly, THE Formaliſt is very buſie about the Means and Inſtruments of Religion, but neglects the Ends thereof; he is very zealous in religious Performances, but utterly careleſs of all inward Virtue and Goodneſs; hence it is, that the Minds of ſome Men are ſo little poſſeſſed with true and real Virtue, becauſe the Name of Religion hath been ſo much appropriated to its Forms; which Men are apt to be taken with, when they may be eaſily reconciled with their Vices and Paſſions: The Phariſees did juſt ſo; they only made great ſhews of Piety, to cover their Frauds and Rapines;Too great a regard to Forms diſappoints the effects of real virtue. they were curious to waſh their Hands, but took no care to purifie their Hearts; they would Faſt and ſtarve their Bodies, but at the ſame time, feed and pamper their Luſts; they would not Rob, but they did oppreſs their Neighbors; whilſt they relieved their Brethren, they did at the ſame time hate and deſpiſe them: Thus the Inſtruments of Piety were made uſe of, as a means to ſubvert that, which they were ordained to advance; And thus it is in the relative and ſubordinate Duties of the Chriſtian Religion; if Men do as conſtantly commit, as they do confeſs their Sins, they fruſtrate plainly the purpoſe of their Duty; and whilſt they are very Officious to run on God's Errand, they are very negligent of his Buſineſs: It is not every Confeſſion of our Sins, that He requires, but when it proceeds from an effectual Reſolution againſt them; and therefore where it ends not in Reformation, it ends in Hypocriſie; and to acknowledg, but not to Mortifie our Luſts, is only to tell God, we are great ſinners, and by his leave intend to continue ſo.
IT is an eaſie matter for Men to preſent Heaven with large and perpetual addreſſes; but unleſs they be meek, merciful, humble, charitable, righteous, candid, and ingenuous, as well as Godly and Devout, they can in no wiſe enter into the kingdom of heaven: For the Chriſtian Religion dwells not amongſt its outſide Rites and Solemnities; but its proper Temple is, the Heart and Spirit of Man; it reſides in the inmoſt receſſes of the Soul.
NOW the Formaliſt is only for the external Acts, not for the internal Habits of Virtue and Goodneſs; his Actions, how good ſoever, iſſue only from fear, or cuſtom, or outward compliances, not from any good Temper or Modification of Mind; there appear no ſpots nor blemiſhes in his Face, his uncleanneſſes lodge within, and retire themſelves to the Centre of his Soul; thus his behaviour may be free from the common Pride and Vanity of the World, whilſt his mind is infected with the worſt Vices; the poſture of his Soul is as haughty and ſupercilious, as his demeanour is humble; his Thoughts as arrogant,In what virtues our Saviour placed his Religion. as his looks are lowly. But our Saviour ever told his Followers, that his Religion was to be placed in a a ſober and ſilent Piety, in Candour, Mildneſs and Humility, in doing good to all Men; that all the myſtery of it, lay in a good and virtuous Life; ſo that all the nice Notions and Hypotheſeſes concerning Faith, Juſtification, Election, and ſuch like Articles, are but fooliſh Traditions of ſome ſpeculative Heads; and thoſe that are moſt earneſt in theſe Controverſies, are commonly moſt negligent of moral Duty; whereas true Religion is an active Principle within, that ſerves the Mind with all good and virtuous Qualities; it is, in a word, an inward ſenſe and love of Goodneſs, that is the Fountain of all good Actions.
A Mind temper'd with this Principle, ſuppreſſes all manner of untoward Paſſions; is governed by ſuch meekneſs, as abſolutely inclines it to pardon injuries, to delight in making good triumph over evil, and to ſatisfie it ſelf as much by forgiveneſs, as others are pleaſed with revenge: For where the inward temper of the Mind is truly humble, there a Man's inward eſteem of himſelf will be ſober and modeſt; his opinion of others candid and ingenuous: Wherefore if Men took as much care to fill their Souls with goodneſs, as well as their fancies with the notions of it, they would be as free from Paſſion, Self-will, and all other mental Vices, as from Drunkenneſs, Senſuality, and the other exorbitances of their bodily Appetites.
Having thus ſet forth the Character of Formality, I now deſcend to the Second thing, to diſcover by what Way and Method, it defeats the practice of moral Virtue; that perceiving its diſguiſes, we may not be impoſed upon: Now the Artifices, by which men are apt to delude themſelves, are mainly theſe,
Firſt, THEY think, they may be diſpenſed with in the Duties of practical Virtue for their extraordinary ſtrictneſs in ſome Duties of Godlineſs; they weigh their acts of Devotion againſt all their miſcarriages in Morality; if they do but Faſt twice a week, they preſently believe, that they may be allowed to be froward and peeviſh: Hence it is, that the groſſeſt Vices are ſometimes called ſins of Infirmity; For when they imagine themſelves in God's Favour for frequenting the places of Worſhip, for hearing Sermons and Prayers; they are ready to conclude their moſt heinous ſins to be rather the weakneſſes of their Natures, than obliquities of their Wills, taking the meaſures of Virtue and Vice, not from the nature of the actions themſelves, but from the conditions of the Perſons, that commit them; believing, that if a Man be once regenerated, all his ſins are inſtantly changed into Infirmities: Thus the Stoicks of old made this one of their prime Paradoxes, that a wiſe Man of their Sect may be overcome with Wine, but can never be drunk; though to be overcome with Wine, be downright drunkenneſs in a carnal Epicurean; yet it was ſomething elſe in a great Stoick.
How Immorality becomes uncurable.NOW Immorality under the diſguiſe of piety becomes uncurable; Paſſion and Self-will is made more implacable by pretences to Sanctity, and Godlineſs without Virtue ſerves only to furniſh the Conſcience with excuſes againſt Conviction; for it is eaſie to convince a debauched Perſon of his Diſtemper, from the blemiſhes, that are in all his Actions: But Hypocriſie by lodging it ſelf in the Heart, and ſo by being undiſcernible, becomes fatal, and the Man is paſt Recovery, before he feels his Malady.
THEREFORE of all men He, who hath the Form of Godlineſs only, is conceited with it, is the moſt deſperate and incorrigible Sinner; For he thinks, the performance of the outward acts of Devotion will fix him ſo in a State of Grace, that he needs not any Virtue: Thus the Supercilious and ſelf-confident Phariſees were at a greater diſtance from Heaven, than Publicans and Harlots; For theſe our Saviour could by his gentle Reproofs ſoften into a relenting and pliable Temper: But as for the Phariſees, their miſtaken Piety only made 'em more obdurate and obſtinate in ſin, ſearing their Conſciences againſt the Force of his ſharpeſt Convictions; ſo that He very juſtly conſigned them up to an unrelenting and inflexible ſtubbornneſs.
Secondly, MEN deceive their own Souls,How Men deceive their own Souls. when they think themſelves exempt from the Rule and Judgment of natural Conſcience, which they fanſie, exerciſes its binding Power only over thoſe, that are in a ſtate of Nature and Unregeneracy; but as for them, that are enlightened by the Spirit of God, they are directed by the Motions thereof, not by the Laws and Dictates of Nature: Hence the plain and practical Principles of Reaſon and Honeſty come to be neglected, and ever after men are led by giddy Enthuſiaſms, and are befooled by the temper of their Complexions; they derive all their religious Motions from the preſent ſtate and conſtitution of their Humours, and according as Sanguine or Melancholy are predominant, ſo the Scene alters.
BUT the Spirit of true Religion is of a ſedate Temper and dwells in the Intellectual part of a Man,In what manner the Spirit of Religion works. and doth not work out or vent it ſelf in flatulent Paſſions, but all its Motions are gentle, compoſed, and grounded upon the Laws of Reaſon and Sobriety: The Impreſſions of the Divine Spirit are ſteddy, uniform, and breath not upon the Paſſions, but the Reaſons of mankind; all its Aſſiſtances work in a calm and rational way; they are not ſuch unſetled and unaccountable motions as diſcompoſe, but enlighten our underſtandings; the Spirit of God only diſcovers the Excellency, and enforces the Obligation of the Laws of God to the Conſciences of Men, and works in us a reaſonable love of our Duty, and ſerious reſolutions to diſcharge it: Therefore the Spirit of every good Man is ſober, diſcreet, and compoſed, ſuch as becomes the gravity and ſeriouſneſs of Religion; which floats not in his blood, nor riſes and falls with the Ebbs and Tides of his Humours; but he maintains a calmneſs and evenneſs of Mind in all the various Conſtitutions of his Body; he confines his Piety entirely within his Soul; and chearfully keeps it from all mixtures of Imagination, as knowing a Religious Fancy to be the greateſt Impoſtor in the World: And there is nothing, that ſpoils the Nature of the beſt Religion more, than outragious Zeal; which inſtead of ſweetning, embitters the minds of Men; ſo that thoſe Vices, which Moral Philoſophy would baniſh, are often kindled at the Altar of Religion; For it abuſes the prudence and diſcretion of good Men, abhors a Chriſt-like meekneſs and ſobriety, and fills their Religion with ill Nature and diſcontent: Hence it is, that no Quarrels are ſo implacable as Religious ones; Men with great eagerneſs damn one another for Opinions and Speculative Controverſies.
IF this be Religion; farewel all the Principles of Humanity and good Nature; farewel that Glory of the Chriſtian Faith, an univerſal Love and kindneſs for all Men; let us bid adieu to all the Practices of Charity and to the Innocence of a Chriſtian Spirit: Let the Laws of our Saviour be cancel'd, as Precepts of Sedition; Let us baniſh Religion out of Human Converſe, as the Mother of Rudeneſs and incivility; Let us go to the School of Atheiſm and Impiety to learn good Manners.
BUT if nothing bids greater defiance to the true Spirit and Genius of Religion, than a Form of Godlineſs, denying the Power thereof; then let not the Wiſdom of God be charged with the Folly of Men: Let then the furious Sons of Zeal, without the Power of Godlineſs, tell me the meaning of ſuch Texts, as theſe; Learn of me, for I am meek and humble; I beſeech you, that you walk worthy of the vocation, wherewith you are called with all lowlineſs, long-ſuffering, forbearing one another in Love; put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindneſs, humbleneſs of mind, meekneſs, forgiving one another, if any man have a complaint againſt any, even as Chriſt forgave you; ſo alſo do ye: So ſaith James 3. Who is a wiſe man, and endued with knowledg amongſt you, let him ſhew out of a good converſation his works with meekneſs and wiſdom; He, that can reconcile theſe holy Precepts with a peeviſh or Cynical diſpoſition, may as well unite Chriſt and Belial; make a Chriſtian, and a Phariſee the ſame.
WHAT remains then, but that we ſet our ſelves to a ſerious minding of true and real Goodneſs;An exhortation to mind true and real Goodneſs. that we trifle not away our Time in purſuing the Shadows of it, nor waſte our Zeal upon its Forms and Inſtruments; that we cheat not our Souls with a partial Godlineſs, nor damn them with an half-Religion: For we muſt meaſure our profitableneſs under the means of Grace, by the influences of it upon the obedience of our Lives; we muſt purſue Chriſtianity in its true and proper uſefulneſs; give a ſincere Obedience to every Law of Righteouſneſs; we muſt not divorce Piety from Juſtice and Charity, but join the love of God with the love of our Brother; be impatient againſt our own Sins, and other mens Opinions; ſpend our Zeal in our own, and not other men's Buſineſs; be ever zealous for the prime and moſt ſubſtantial Principles of Religion, not for uncertain and unexamined Speculations; we muſt ſet our ſelves with all our might againſt our Luſts and our Paſſions; for all our Devotions without it will never expiate one habitual Sin, neither will a maimed or halting Religion ever arrive at Heaven: nothing but an entire Obedience to the Laws of Chriſt will gain admittance there; Let us therefore inform our Minds with the Excellency of true Religion and Goodneſs; Let us adorn them with an inward Purity and conformity to the Divine Will, accompliſh them with all Godlike Virtues and Perfections; We muſt be ſure to obey the Fundamental Laws of Juſtice, Mercy, Tempeperance, Humility, Meekneſs, Patience, and Charity; We muſt live up to all the Rules of Real and Eſſential Equity, and build all our hopes upon an unmaimed and ſolid Religion.
IN the ſecond place we muſt obſerve, That licentiouſneſs of Living hath brought a great decay upon Moral Virtue; The Chriſtian Religion, rightly underſtood, and ſincerely practiſed, ſerves no doubt to make men more morally virtuous, than any other, that at this Day is, or ſince the Creation hath been profeſs'd in the World; not only in regard of Juſtice and Temperance, but of Wiſdom and Fortitude; But it will be ſaid,The d…genera…y of Mankind lamented. that ſince the firſt Plantation hereof, Men have from time to time degenerated, ſo as the farther they are removed from the Primitive Chriſtians, who ſhined in good Works, they have grown worſe and worſe; Since their times Zeal for Virtue hath decayed, as if it had not been the intrinſick Excellency of Religion, but the Fires of Pagan Perſecution, that kindled that Heat in the Breaſts of Chriſtians: What ſhall we take to be the reaſon of this decay; have the Principles of Chriſtianity loſt their Efficacy, like the Gentile Oracles, that all the motives of Virtue and Holineſs have now ſo little influence upon men's Tempers or Lives? or rather this muſt be the reaſon, that of old, Chriſtianity was rooted in the Hearts of Men, and brought forth the Fruits of good Works in their Lives; Whereas now it is only a barren Notion in Mens Heads, and their Actions are not governed by it; then it was the Employment of their Souls in Meditation, of their Hands in Beneficence; Now it is become a diſguiſe for Covetouſneſs, Ambition, Malice, and all that's Evil: It is true, in the ancient Authors, which ſtudious Men turn over, they find deſcriptions of Virtues more perfect, than really they were; the Governments are repreſented better, and the ways of Life pleaſanter, than they deſerved; upon this theſe bookiſh Men compare what they read with what they ſee, and here beholding nothing ſo Heroically tranſcendent, becauſe they are able to mark all the ſpots, as well as beauties of every thing, that is ſo cloſe to their ſight, they preſently begin to deſpiſe their own times, and exalt the paſt, to contemn the Virtues, and aggravate the Vices of their Age: But ſuch is the condition of Religion,Debauchery a great Impediment to the growth of Religion. that the Moral part of it ſuffers much by reaſon of the Debauchery and ill Manners of Men: And when lewdneſs hath gotten a habit, and Men's Foreheads are Brazen in their wickedneſs, they will not receive a check from diſarmed Religion; but rather harden themſelves againſt it, and account that their Enemy, which they are ſure will not give countenance to the Vices, they are now ſettled in: Beſides when a Licentious courſe of Life hath brought Men to diſuſe the Duties and Offices of Religigion, all its Obligations are antiquated with them; then inſtead of Prayers they learn to Curſe and Swear, and from not going to Church for a time, grow to plead a Priviledg not to come at it at all.
Secondly, NOT only looſneſs of Life, but alſo a wrong apprehenſion of Chriſtian Liberty, hath much obſtructed the Practice of moral Virtue; for ſome Men have thought themſelves diſcharged thereby from all the obligations of the Moral Law, and have been ſo abſurd as to take the Goſpel to contain nothing elſe properly, but a Publication of God's Promiſes, and that thoſe Promiſes are abſolute, without any Condition of our Obedience, ſo that neither men's Juſtification nor Salvation do depend upon it.
Libertiniſm a pernicious Principle.THIS is the Doctrine of modern Liberties, and is a Perſwaſion fit to Debauch the whole World; about the Apoſtles times, it was much pleaded for by the Gnoſticks, to excuſe their revolts from Chriſtianity in Times of Perſecution, and their beaſtly Senſualities; as if the knowledg of the Truth gave a Priviledg, neither to profeſs nor practiſe it; when the one proved too incommodious to their ſecular Intereſts, or the other too diſguſtful to their ſenſual Inclinations.
WHEREAS the contents of the great Character purchaſed for us,What the Liberty is, which Chriſt hath purchaſed for us. and brought in by the Lord Jeſus, are theſe; that beſides the freeing us from the Dominion of Sin, which the Law of Moſes could not do, and the Tyranny of Satan, which the Gentile World lay under, He hath ſet our Conſciences at liberty from Judaick Rites, to purſue our own Reaſon, and to ſerve all the intereſts of Peace and good Order in the World; hence it is, that we find liberty and condeſcenſion or ſelf-denyal joined together by St. Paul, Gal. 5.13. ye have been called unto liberty, only uſe not liberty, as an occaſion to the fleſh, but by love ſerve one another, and by St. Peter, 1. Eph. 2.16. as free, yet not uſing your liberty, as a Cloak of maliciouſneſs, but as the ſervants of God: But if Religion ſhould ſet us free from the Rules of Virtue, all the duties of it would be uncertain and precarious things; nay it would deſtroy it ſelf, and the Societies of Men would be ſo far from being the better for it, that their happineſs would be undermined thereby; but this is ſo expreſsly contrary to the whole deſign of the Chriſtian Doctrine, and goes ſo croſs to the very Senſe of every honeſt Mind, that I ſhall not ſpend any more words about it.
IN the Third place we are to conſider, how the progreſs of Moral Virtue hath been diſcouraged by decrying the Ʋſe of Reaſon in Matters of Religion; as if Reaſon was not as much the Word of God, as Revelation; as if whatever contradicts Reaſon, was not oppoſite to Faith: For Abraham's Reaſon was a great confirmation of his Faith two Revelations were made to him,Our Reaſon confirms our Faith. that ſeeemed to claſh one with another, and if his Reaſon could not have reconciled their difference, he could not have believed them both to have been from God; for Divine Revelation doth not give new Faculties to Men, but propounds new Objects to thoſe Faculties; ſo that when God reveals any thing to us, He reveals it to our Underſtandings, that we may judg concerning it; that we may not believe every Spirit, but try whether they be from Him or no; now that which hath ſpoiled the Lives of many Men, is there aſſenting to ſuch Doctrins, as never came from the Fountain of Truth; therefore to preſerve our integrity and keep the Truth, we muſt try the Spirits and compare the evidences Men bring for what they aſſert, which it is not poſſible to do, but by the Uſe of our Reaſon: But to be confident and peremptory in any thing without Reaſon, is nothing, but obſtinacy of Mind.
WHEREAS if we turn off Reaſon, we level the beſt and moſt deſirable Doctrine in the World, with the vaineſt Enthuſiaſm; now by the Principles of Reaſon, we are not to underſtand the Grounds of any Man's Philoſophy, nor the critical Rules of Syllogiſm; but thoſe fundamental Notices, that God hath planted in our Souls; whereby we know, that every thing is made for an End, and every thing is directed to its End by certain Rules; theſe Rules in Creatures of Underſtanding and Choice, are Laws; and in Tranſgreſſing theſe, is Vice and Sin.
AS for Arguments from Scripture againſt the Uſe of Reaſon, 'tis alledged, that God will deſtroy the wiſdom of the wiſe and that the world by wiſdom knew not God: But by this wiſdom is not meant the Reaſon of Mankind, but the Traditions of the Jews, the Philoſophy of the Diſputing Greeks, and the Policy of the Romans; all which the Apoſtle ſets at naught, becauſe they were very contrary to the Simplicity and Holineſs, to the Self-denyal and Meekneſs of the Goſpel.
Secondly, IT is ſaid, that the natural Man receiveth not the Things of the Spirit of God, for they are Fooliſhneſs to him; neither can he know them, becauſe they are Spiritually diſcerned; by which Words nothing more is intended; than that a Man, who is guided purely by natural Reaſon and is not enlightned by Divine Revelation, cannot underſtand matters of pure Revelation, but he thinks them abſurd and fooliſh, till they are made known to him by the Revelation of the Spirit of God; and when they are ſo, nothing appears in the Myſteries of Religion, but what is agreeable to the ſoundeſt Reaſon and Wiſdom.
Thirdly, IT is urged, that our Reaſon is very liable to be miſled by our Senſes and Affections, by our Intereſts and Imaginations, ſo that many times we mingle Errours and falſe Conceits with the genuine Dictates of our Minds, and appeal to them, as the Principles of Truth, when they are the falſe Concluſions of Ignorance and Miſtake: All that can be infer'd from hence is, that we ought not to be too bold in defining Speculative and difficult Matters, nor ſet our Reaſonings againſt the Doctrines of Faith: But this doth not tend to the Diſreputation of Reaſon in the Object, that is, thoſe Principles of Truth, which are Written upon our Souls; for if we may not uſe our Underſtandings, Scripture it ſelf will ſignifie either nothing at all, or very little to us.
THEREFORE to decry the Uſe of Reaſon, is to introduce Atheiſm;The miſchiefs of decrying the uſe of Reaſon. for what greater advantage can the Atheiſt have againſt Virtue, than that Reaſon is againſt the Precepts of it: This will make our Religion depend upon a warm Fancy, and an ungrounded Belief, ſo that it can ſtand only, till a new Conceit alter the Scene of Imagination.
Secondly, TO decry the Uſe of Reaſon, is to lay our ſelves open to infinite Follies and Impoſtures; when every thing that is reaſonable, is called vain Philoſopy; and every thing, that is ſober, carnal Reaſoning: This is the way to make up a Religion without Senſe, and without Moral Virtue; This is to put out our Eyes, that we may ſee, and to hoodwink our ſelves, that we may avoid the precipices of Vice: Thus have all extravagancies been brought into Religion beyond the imaginations of a Feaver, and the conceits of Midnight.
THE laſt and greateſt obſtacle to the Progreſs of moral Virtue is ſome Men's making Morality and Grace oppoſite to one another:Grace and Morality are not oppoſites. To divorce Grace from Virtue, and to diſtinguiſh the ſpiritual Chriſtian from the Moral Man, is a modern invention; for not one ancient Author, that hath treated of our Religion, did ever make any difference between the Nature of Moral Virtue and Evangelical Grace; Evangelical Grace being nothing elſe in their account, but Moral Virtue heightned by the Motives of the Goſpel and the aſſiſtances of the Spirit; both which are external Conſiderations to the Eſſence of the thing it ſelf; ſo that the Chriſtian Inſtitution does not introduce any new Duties diſtinct from the Eternal Rules of Morality, but ſtrengthens them by new Obligations, and improves them by new Principles: For,
THE Power to perform theſe Duties comes from the internal Operations of the holy Spirit, which applies the Motives of Religion to our Minds, and by them perſwades us to every good Action; that we are enlightned with the knowledg of Chriſt, cometh of his Gift, who diſpoſeth us to learn the Truth; that we attend to the Word of God and are wrought into a ſerious Temper; that we are excited to good Reſolutions and confirmed in them, cometh of his Grace, who putteth good thoughts into our minds, thereby moveth our Wills and Affections moſt powerfully to every good Work, or to every Moral Vertue, which conſiſts not only in the decency of outward behaviour, but is a prevailing inclination of the mind to thoſe Manners, or that way of Life, which is beſt for a reaſonable Creature; or it is an univerſal goodneſs of Manners in Mind and in Practice.
NOW it is named Virtue, becauſe the ſtrength and vigour of a reaſonable creature, conſiſteth in a temper of Mind, and courſe of Life agreeable to right Reaſon; it is called Moral, becauſe it is converſant about the cuſtomary diſpoſitions and actions of reaſonable Creatures: ſo thoſe Laws, that are given with rational inducements to Obedience, are ſaid to be Moral Laws, as being proper and ſuitable to the nature of rational Beings, to whom they are preſcribed; and this in oppoſition to the Laws of Motion and Matter, by which God governs the reſt of his Works: for that Agent which hath no power over it ſelf, but acts, becauſe it muſt; whatſoever laudable effects it may produce; it is as uncapable of Morality, as thoſe ſenſeleſs Machines are, that move by the Laws of Matter and Motion.
NOW the duties required of us in the Covenant of Grace are Moral in the ſtricteſt Senſe; ſo that Holineſs and Moral Vertue are in truth the ſame things diverſly expreſſed; for to do that, which is good, and to do it well is the ſum of both: and it is plain that thoſe perfections in God, which our Holineſs is an imitation of, are Juſtice, Faithfulneſs, and Truth, his Patience, Mercy, and Charity; his hatred of Sin, and his love of Righteouſneſs; all which are Moral Perfections; and therefore when in theſe things we are followers of God our imitation of him does neceſſarily become Moral Vertue: and thoſe Duties, which work in us the neareſt likeneſs to Chriſt Jeſus, are Meekneſs, Humility, Patience, Self-denial, contempt of the World, readineſs to paſs by Wrongs, to forgive Enemies, to love and do good to all, are all in the moſt proper ſenſe Moral Vertues: indeed to glorifie God in Jeſus Chriſt, is an end of Obedience, which Nature teacheth not; but being made known by Grace, we are obliged to regard this end by the Rules of Morality; which are derived from Chriſt, and cauſed by the Spirit; ſo that we have no reaſon to boaſt of their being ſo much in our own power.
WHEREFORE let not Men think they can be Holy without Moral Vertue; which they will be apt to do, whenever Grace is ſet in Oppoſition to Virtue; they may as well think they may be godly without Religion; Devout and Pious, without all ſober and ſincere uſe of their Underſtandings in ſpiritual matters, for this miſchief will certainly enſue upon it, that Men will embrace Metaphors and Allegories, fancies and forms of Speech, inſtead of the Subſtance of true and real Righteouſneſs.
'TIS certain then,The Duties of Morality are the moſt weighty concerns of Religion. that the Duties of Morality are the moſt weighty and material Concerns of Religion: and as in the Ordinary Generation of Mankind that vital principle the Soul, forms and moulds the foetus according to the ſpecifical Nature of Man, and never gives over, till it has worked the whole bodily Maſs into a full Complement of parts; ſo by a new Principle of Life, called Grace, and derived from God through Chriſt into the mind, true Wiſdom, Righteouſneſs, Juſtice, Holineſs, Integrity, and all the inſtances of Moral Vertue, are faſhioned by this quickning ſpirit, in the thoughts and actions of good and pious Men: This makes the whole myſtery of Regeneration intelligible, ſo that any Nicodemus may diſcern the manner and reaſon of it; for to be born again, ſignifies in its utmoſt meaning, to become a ſincere Diſciple of our Lord Jeſus, and to be his Diſciple, is to believe and obey, as we are ingaged by Baptiſm; this being the cleareſt proof we can give to our ſelves or others, that we own him in good earneſt to be our Lord and Maſter, if for his ſake we love Truth and Goodneſs, above all worldly intereſts.
What is meant by the New Creature.NOW to be Regenerate is to be the ſincere Diſciples of Chriſt, which will qualifie a Man for the Kingdom of Heaven; and if that be true, it follows, that Regeneration and all thoſe other Metaphors, which expreſs the ſtate of a Man fitted for eternal Happineſs, do mean nothing elſe; but his being ſuch a Diſciple of Chriſt, as to believe in him, to love, and obey him; when the word of God, that Divine Seed, hath wrought its due and proper effects upon his Soul by its Precepts, the temper of his Mind, and the diſpoſition of his Will are agreeable to the Laws of God: therefore we uſe to ſay of a meek ſpirited Man, that he cannot be furious; and of an honeſt Man, that he cannot deceive; and of a generous Man, that he cannot do a baſe or unworthy Action; that is, it is Morally impoſſible, that he ſhould, it being directly contrary to the Genius and Senſe of his Soul ſo to do: juſt ſo it is with him, who is born of God, he cannot ſin, becauſe it is repugnant to the inclination and bent of his Nature; which being Holy, will produce a godly and vertuous Life.
THIS Notion of the new Creature will not ſuffer a Man to reckon himſelf Regenerate, who doth not amend his Life according to God's Holy Word; this will keep Hypocrites from pretending to be ſo, who are apt to think their hearts are good, when their manners are naught; But the ſtate of a Regenerate perſon is called Spiritual, as being cauſed by the Grace of God's Spirit; ſo it may be called Moral, as conſiſting in the conformity of our Minds and Actions to the Divine Laws.
NOW he, who makes a diſtinction between Grace and Vertue, a Spiritual and Moral ſtate, muſt think, that to disbelieve any of the Revelations, and to disobey any of the Commands of God, are not immoralities; or that a Regenerate ſtate doth not conſiſt in Faith and Obedience.
WHICH ſtate is called Regeneration, a Metaphor taken from a Natural Generation, becauſe there is ſo great a change, that a Man is as it were another Creature: For firſt the underſtanding muſt be informed with the knowledge of truth concerning God, themſelves, and a life to come, then this belief of the Goſpel will ſo work upon their Wills, that they ſhall be turned from Senſuallity to the love of Goodneſs; and this will produce a ſuitable change in their lives, which are not now led, according to the Luſts of the Fleſh, and the examples of ill Men, but the Laws of God and the Example of Chriſt: And thus we come to the true uſe of all our Faculties, as an Infant, after it is born, falls into thoſe Natural Motions, which are hindred by its impriſonment in the Womb: Nay by reaſon of that Divine temper, which is wrought in good Men by the Holy Spirit, they have ſuch a ſenſe of Good and Evil with regard to their Minds and Conſciences, as all living Creatures have with reſpect to their Natures: For as in the Natural Life we apprehend what is contrary to it, ſo that we will not run into the Fire, nor down Precepices; ſo in the Regenerate ſtate we ſhall look upon all kinds of wickedneſs, to be what they are, deteſtable and pernicious to our Souls: but the Doctrine and Example of Chriſt do communicate to us a new ſenſe of things, whereby we are ſo much altered for the better, as if we had never lived till then; and we have infinitely more reaſon to think of this alteration in our ſtate, than to remember the day of our birth with joy and gladneſs.
FOR now God worketh in us both to will and to do; wherefore the fear and love of God, and godly Sorrow, and true Repentance, and the hope of Eternal Life, together with all Chriſtian Vertues, ſuch as Righteouſneſs, Mercy, Patience, Love, Joy, Long-ſuffering, Gentleneſs, Goodneſs, Faith,All Moral Vertues are produced by the Grace of God. Meekneſs, and Temperance, are the Graces of the Spirit: From hence it follows, that God hath not left the ſucceſs of the Goſpel to depend upon that force only, which the bare Revelation of the motives to Obedience hath to perſuade us; if it ſhould be ſo, it would be now loſt labour to call upon God to help us by his Grace; but ſeeing all Vertues and qualifications neceſſary to Salvation are produced by the Grace of God; it follows, that all Chriſtian Vertues are the Graces of the Holy Spirit: For ſaith S. James, every good and perfect gift is from above, and cometh from the Father of Lights, with whom is no variableneſs nor ſhadow of Turning.
AND S. Paul ſaith, that Grace of God, that bringeth ſalvation hath appeared to all men, teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world: this one Scripture comprehends all that Men ought to account Religion; that they live godlily, which is the Vertue of humble gratitude towards God; Soberly, which contains the Vertues of Temperance, Chaſtity, Modeſty, and all others, that conſiſt in the dominion of Reaſon over our Senſual Appetites; Righteouſly, which implies all the Vertues of Juſtice and Charity, as Affability, Courteſie, Meekneſs, Candour and Ingenuity. Let Men contend, as long as they pleaſe, about the Modes and Circumſtances of Religion, all theſe diſputes are very inſignificant, if they do not iſſue in this, a good Mind, and a good Life.
The World was at firſt governed by the Dictates of Natural Light.FOR the firſt two thouſand years of the World, God did Govern it only by the Dictates of Natural Light; and theſe were in thoſe days called the Precepts of Noah, the Preacher of Righteouſneſs; ever ſince that time to this day God hath Governed the greateſt part of the World by thoſe Principles; and even ſince God's voluntary Diſpenſation, and poſitive Inſtitution, which began at Moſes, and hath continued to this time, He hath commanded the obſervance of theſe Rules: ſo that He hath never been more provoked, as when Moral Duties have been neglected, or when an indiſcreet Zeal for poſitive Inſtitutions hath been thought a ſufficient recompence for a failure in theſe:
FOR in Religion there are things of an alterable Nature, and there are things unchangeable and eternal, which can never be relaxed or omitted; and ſuch are all Moral Vertues; therefore to ſet them at odds with Grace, muſt needs be deſtructive to all true and real goodneſs; for if we ſhould ſet aſide all manner of Vertue, what remains to be called Grace: if Grace ſhould not be included in Morality, which conſiſts in the right order and government of our Actions in all our Relations, it muſt be a phantaſm and an imaginary thing: and all that the Scripture intends by the Graces of the Spirit, are vertuous qualities derived purely from God's free Grace and Goodneſs; wherewith in the firſt Ages of Chriſtianity He did in a miraculous manner inſpire the Converts of the Goſpel: and all the practical part of Religion is either Vertue it ſelf or ſome of its inſtruments; and the whole Duty of Man conſiſts in being Vertuous; and all that is enjoyned him beſide, is in order to it; that by the practice thereof he may live happily here, and be prepared for Happineſs hereafter.
In what manner the Grace of God begets Vertue.NOW the manner, wherein the Grace of God begets Vertue in the Minds of Men, is ſuitable to the Rational Nature of Mankind; we feel its operations no otherwiſe, than we do our own thoughts, neither can we diſtinguiſh them by their manner of affecting us from our natural reaſonings: but when we are bent upon the doing of God's Will; when we perform our Duty, and govern our Actions by his Word; then we may conclude, we are acted by the Grace of God; but if we forſake the ſteddy Rules of our Duty, we may take every violent impulſe for a ſuggeſtion of his Spirit; therefore unleſs we would expoſe our ſelves to infinite deluſions, we muſt try the Nature of all the motions of our Minds by Scripture and Reaſon: For we have no other way of aſſuring our ſelves, that we follow the guidance of God's Grace, but by following the Rules of his Word; and we quench the Motions of his Spirit oftentimes, when we imagin, that we only quarrel with our own thoughts, reject the good Counſels of a Friend, the exhortations of a Preacher, or the rebukes of our own Conſciences.
BESIDES, when we are Born again and created New Creatures by this Spirit, we have the ſame Underſtanding and Will, we had before, but theſe are renewed, and made better: For the Precepts and Motives of the Goſpel prevailing in our Minds, are properly a Principle of Holineſs of Life in us; theſe will produce a proportionable change in our Wills and Affections, that from being addicted to evil, they may be ſtrongly inclined to what is good and vertuous.
THUS Grace and Vertue go hand in hand together; one being a certain Product of the other; Evangelical Graces being the ſame thing for ſubſtance with Evangelical Vertues, and theſe the ſame with Moral ones: hence it is, that the Word of God doth more effectually oblige and enable Mankind to an Holy Life, than any other Inſtitution could effect, or Philoſophy pretend; for Religion is the ſame now as it was in the ſtate of Innocence; for as then the whole Duty of Man conſiſted in the Practice of all thoſe Moral Vertues, that aroſe from his Natural Relation to God and Man; ſo all, that is ſuperinduced upon us ſince the Fall, is nothing but helps, to ſupply our natural defects, and recover our decayed powers, and reſtore us to a better ability to diſcharge thoſe Duties we ſtand engaged to by the Law of our Nature, and the deſign of our Creation.
AND here what terms of wonder or of grief can be ſignificant enough to expreſs, or to bewail ſo ſtrange a decay of Moral Vertue among Men, that the Light of the World ſhould be ſo much darkned as it is; that the Salt of the Earth ſhould be corrupted; that Men ſhould loſe the ſubſtance of Religion in the purſuit of its ſhadows, and a general looſneſs ſhould ſwallow up all good Manners; that Men ſhould make uſe of Wit to decry ſound Reaſon, and to ſet Vertue at defiance with Grace: methinks, their doing ſuch acts ſhould ſtrike them out of the liſt of Rational Beings. But Satan is too ſubtle a mannager to loſe this advantage, and the event ſadly ſhews, he has not neglected to improve it; For when once Men can think they may be Religious without Vertue, they will be hardly brought to exchange the vicious cuſtoms of Life for an habitual courſe of goodneſs; they will not reſtrain their Appetites within the limits of Nature, nor ſacrifice their brutiſh Pleaſures to the intereſts of Holineſs; in caſes of ſuffering for the Truth they will never endure any hardſhip rather than forſake ſo excellent an Inſtitution as the Goſpel: they will not believe themſelves bound to ſubdue their Senſual Appetites and Affections to their ſuperior Faculties in the methods of Reaſon and prudent Diſcipline: no leſs danger ariſes to the Souls of Men, when they labour after greater Excellencies over and above the common Vertues of Morality; in ſtriving to go beyond it, they run aſtray after Chimera's and illuſions of Fancy: And if they indulge this humour, it will betray them to neglect the plain and practical Principles of Reaſon and Moral Honeſty.
THESE and many more are the Stratagems of the Devil to bubble Men of their Salvation;How the increaſe of Goodneſs is much hindred. to put a ſtop to the increaſe of Goodneſs in the World, and to hinder the Reformation of Mankind; who will never be at the trouble and pains of acquiring inward Righteouſneſs and Purity, when they imagin a few ſuperficial Notions, and extatical Whimſies may ſerve in the room of that induſtry, they ſhould joyn with the Operations of Grace for the getting a bleſſed Immortality.
THAT we may countermine theſe Plots of the evil Spirit againſt us, let us do as God hath commanded, which we muſt think not only poſſible, but eaſie and pleaſant, eſpecially when all his Evangelical Methods of Salvation are actuated by a concurrence of ſupernatural ſtrength: For notwithſtanding our many weakneſſes, through Chriſt we may do all things; He alone gives us a will to uſe his Grace, and knowledge to diſcern the want of more.
THE proper Inference therefore from the whole is, that we reſolve to go on in a good Courſe of Life, becauſe by this means our Work will be eaſier to us, if we be diligent in governing our Converſation by the Rules of Vertue: the difficulty of Religion will ſtill grow leſs, becauſe our ſtrength will increaſe, and God hath promiſed to give greater degrees of aſſiſtance to them that uſe what he hath already beſtowed, then our endeavours muſt concur with this aſſiſtance which God gives; for the Spirit doth uſually work inſenſibly upon the minds of Men, and therefore it is compared to the Wind, which no Man ſees, whence it cometh, nor whether it goeth: even ſo is the Spirit of God, Men feel motions upon their Hearts, but how theſe are produced, is altogether together inviſible to them: when the Doctrine of the Goſpel is propounded, and the Word is Preached, they find themſelves convinced of the truth of it; and as their Minds are enlightned, ſo their Wills and Affections are warned to a complyance therewith.
NOW when the Spirit of God hath begun this Work upon our Hearts, our buſineſs is to cheriſh thoſe Motions, and to act accordingly; which if we do, and pray to God for his aid, we ſhall find ſupplies coming in from him, that will increaſe our ſtrength unto that which is good and vertuous: for we muſt know, that the greateſt difficulties in Religion are met withal at firſt; becauſe at firſt God doth not uſually beſtow a great meaſure of his Grace: but he gives us a taſte of his goodneſs, and if we reliſh it, he ſends forth continually larger meaſures of his Grace and Favour.