White Salt, Chapter 5
CHAP. V.
TO this commendation of temperance and righteouſneſs might now be annexed ſome anſwer to ſome queſtions about Morality. The queſtions may be two or three.
1. Whether morality in the Heathens was ſufficient to happineſs.
2. Whether morality is to be regarded by the Chriſtian.
3. What ſhould be the cauſe, why ſo many Chriſtians are ſo much negligent of morality, unto which, reaſon, as ſuch, even after the fall, may direct and diſpoſe.
Briefly of all, ſpecially of the two firſt.
1. Whether morality in the Heathens was ſufficient to their ſalvation. This indeed would deſerve a juſt and full volume; but I ſhall not go far or deep in it. Some of the Primitive Eccleſiaſtique Writers made great reckoning of this morality in two regards; firſt, as retaining a reſpect to their old principles of Philoſophy, as having been ſeveral of them Philoſophers: and ſecondly, that they might more freely diſcourſe againſt the Manichees: ſo that they ſpeak very liberally of thoſe who live foreign, according to reaſon; as if that were ſufficient duplicate page duplicate page to happineſſe with God.
Our anſwer hereunto we may include in ſeveral propoſitions.
1. Morality is in it ſelf highly laudable; as alſo in order to publique uſe.
2. Thoſe who have been ſtudious of morality, ſhall certainly have leſs puniſhment; as St. Auſtin in his De Civitate Dei, determins the caſe; Fabritius ſhall be leſs puniſhed then Catiline; Non quia magis bonus, ſed quia minus malus; not becauſe he was more good, but becauſe he was leſs evil.
3. We cannot tell what mercy may be laid up in him, in whom are hid all the treaſures of wiſdome and knowledg; & therefore we cannot abſolutely ſay that Chriſt in his infinite wiſdome and knowledge doth not know, though it be ſecret to us, ſome way of applying the benefit of his death even unto thoſe of the Heathens who lived orderly. And if they ſhall not be condemned for their unbelief, as is generally believed of Chriſtians, we cannot ſay that the merit of Chriſt may not be indulged unto ſome of them who have been careful to live regularly to ſuch laws as they found within them; although they have not done optimum quod ſic, as no Chriſtian ever did live proportionably to his principles. And if the bloud of Chriſt may be ſecretly ſprinkled upon Infants, who cannot know Chriſt; ſome would think it may as well be communicated in the merit of it to ſome of age, who have not known Chriſt.
But 4. We muſt leave this in medio, and refer them to God: To their own Maſter they stand or fall. We can conclude no otherwiſe then according to the minde of God in his Word, Act. 4.12. For there is not ſalvation in any other: for there is no other name under heaven whereby we muſt be ſaved: no other name given amongſt men; or, given for men, as it may be rendred by an Enallage of the prepoſition; which doth abſolutely exclude any other cauſe or author of ſalvation. So that if any of them be ſaved, they muſt be ſaved by the merits of Chriſt. But it is not neceſſary to our purpoſe to ſay any more of this queſtion, unleſs we could determin it affirmatively. Then it would ſerve us for an infinite motive unto this morality.
And yet the ſecond query, Whether morality is to be accounted of by Chriſtians, we may and ought to put an affirmative to: and we ſhall make up the anſwer in ſome propoſitions alſo.
1. Morality, ut ſic, is conſiderable, even in its native rational principles: as whatſoever is conformable to any rational principles hath a pulchritude and beauty naturally belonging thereunto. And thus all moral actions are good in their kinde, as being ſolid and true to poſitive principles.
2. The ſame actions in ſpecie, which do in Heathens refer to temperance and righteouſneſs, are to be done by Christians through the virtue of an higher principle; namely grace; which directeth the understanding by a greater light; and inclineth the will by an higher motive of obedience to God therein. So that the matter of the morality, which reſpects the ſecond Table, is to be exerciſed by principles of the firſt: and it is to be done out of the love of God, fear of God. So Joſeph to his Brethren, Do this, for I fear God, Gen. 42.18. He doth demonſtrate fair dealing towards them by his fear of God: and therefore obedience to God in temperance and righteouſneſs do come under the duties of the Goſpel, and the leſſons thereof, as we have it clearly delivered by St. Paul, Tit. 2.11. The grace of God which bringeth ſalvation hath appeared to all men, teaching us that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, godlily and righteouſly in this preſent world, &c. to the end of the chapter, where we have the end of the Goſpel, to make men zealous of good works: and if the uſe of the Goſpel be to make men zealous of good works; ſurely then it is not improper to the Goſpel to make men zealous of juſt works.
Therefore 3. Although the Chriſtian, as ſuch, is above morality, as reſulting from the dictates of meer reaſon; yet the Chriſtian, as ſuch, is not above morality in the matter of obedience to God in the duties of the ſecond Table. He is to do them alſo with diligence and care, although he doth them upon an higher account. For,
1. There is the ſame legiſlative authority in the ſecond Table, as in the firſt. He that ſaid, Thou ſhalt have no other Gods but me, ſaid alſo, Honour thy Father and thy Mother; thy Natural, Civil, and Eccleſiaſtical Parents. He that forbad all ſpiritual fornication in falſe worſhip, forbad alſo all carnal fornication. He that in the affirmative included doth command all worſhip to him, doth alſo command us to give whatſoever is due to our neighbour. He that hath injoyned us not to ſwear, hath alſo forbidden us to deceive our neighbour by lying or ſtealth, or any kinde of frand. He that hath commanded us not to take the Name of the Lord in vain, hath alſo commanded us not to bear falſe witnes againſt our neighbor. He that commanded to keep holy the Sabbath, hath commanded alſo not to covet. So that all the laws of the ſecond Table come under the account and rate of the ſame ſervice to God. They have the inforcement of the ſame Author; and the object perſon of their obedience is the ſame, namely God; although they differ in their matter, and in the object of the matter: for the firſt Table hath God the object of the matter thereof; the ſecond hath man for the object of the matter: but God is the object of obedience in the ſecond Table too; becauſe he gives the law. And therefore though man be the object of the external act, yet God is the object of the internal act, wherein the formal conſideration of obedience doth conſiſt, And if we do not theſe actions towards men which are contained in the ſecond Table in the fear of God, in love of him, and in reſpect to him, we do them not in way of obedience, but upon ſome other reſpect. And ſo in regard of author, in regard of principle, and in regard of end, the whole law is one copulative.
2. This morality, in the matter of it, is worthy of a Chriſtian, and it becometh him well, becauſe it is more difficult for him to perform the outward acts of it, then the outward acts of the firſt Table, upon two conſiderations; Firſt, becauſe the obedience to the ſecond Table, in ſome Commandements at leaſt, workes againſt carnal luſt; whereas there is no carnal luſt which doth work againſt the obedience to the firſt Table, in the outward acts thereof. Secondly, becauſe there is leſs diſprofit in outward obedience to the first Table, as in hearing, reading, praying, talking of Religion, urging this or that way of the Church, then in the obedience to the ſecond Table; by breaking whereof we think we can mend our eſtates well, and yet come off handſomely with the world in the greater practiſe of more outward holineſs. And thus our ſingularity in outward piety may alſo be of uſe to our intereſt, and by a ſtickling in outward reformation, we may raiſe a duſt to blinde mens eyes ſo far, as they may eaſily think, that while we have our eyes lifted up to heaven, we are not like to have an hand in their pockets.
3. This morality is much to be regarded by thoſe who bear the Name of Chriſt upon them in their general profeſſion, becauſe hereby we adorn our Chriſtian calling moſt; for that ſuch actions do run into the eyes and ears of men without diſpute. As for actions of outward piety, they are ſubject to debate even amongſt Chriſtians, and therefore more likely are controverted by thoſe who yet are not Christians: but theſe actions of morality are ſuch, wherein there is no controverſie, whether good or not, becauſe they come from common principles. So that if we have any minde to bring Chriſtian Religion into any credit with the obstinate Jew, or the blinde Gentile, we cannot do it with more probability and hope, then if we order our converſation ſo, as they may conceive that Chriſtian Religion hath ſome truth in it, becauſe thoſe who are Diſciples of it have ſo good lives. It hath been ſaid, that Chriſtianity is more to be ſeen in the leaves of Authors, then in the lives of men: but thoſe who are aliens from the Church of Chriſt, do not turn over the leaves of Writers; and if they did, yet would ſooner be converted by the practice of Chriſtians, were it ſuch as it ſhould be, according to that denomination. Some would think that the time of the converſion of the Jew is now near: but it ſeems not to be ſo near by our converſation. Therefore ſaith our Saviour, Let your light ſo ſhine before men, that others (which are ſtrangers) ſeeing your good works may glorifie your Father which is in heaven, Matth. 5.16. which is indeed chiefly applyed to the Miniſters of the Goſpel, but alſo is appliable in ſome proportion to all Profeſſors of the Goſpel. Though our perſons are not juſtified with God by our works: yet our objective faith is ſurely juſtified with men by our good works. But we are now ſo far from being juſtified by our good works, that we cannot juſtifie our works to be good.
True it is which Tertullian ſaith, We do not eſteem the faith by the perſon, but we eſteem the perſon by the faith. It is right, if it be underſtood as amongſt Chriſtians, one with another. But Heathens or Jews would eſteem better of our faith, if they did ſee or hear in our perſons of ſuch actions, as certainly do moſt become Chriſtians; not ſimply, but in oppoſition to the contrary; becauſe intemperance and injustice do moſt unbecome them. Therefore let every one that nameth the Name of Chriſt depart from iniquity, as the Apoſtle. But how then cometh it to paſs, that Christians ſhould be ſo careleſs of good demeanor in theſe morals?
This is the third queſtion; to which we need not ſay much, that it is ſo. The foreign of it is proved every day: As it was in St. Pauls time, ſo it is now; The name of God is blaſphemed amongſt the Gentiles by you, Rom. 2.14.
What is the cauſe hereof? 1. They ſee ſome Heathens, or ſome Civil men, as they are called, excellent herein, and they think, if they ſhould be very accurate herein, they ſhould carry away no great commendation: and therefore they deſire to be ſeen more in thoſe actions, which are not ſo common. As ſome have a minde to be liberal rather to thoſe who are ſtrangers to them, then to their kindred, becauſe there is not ſo much notice taken of courteſies to their relations, as to thoſe who can leſs expect it. So if they doe what Heathens, or Jews, or civil men do, they conceive they ſhall have no thanks: but if they be forward and eager, eminent in thoſe things, as of piety, which others do ſo little of, then they render themſelves in the opinion of the world to be men of high note, and of great name. Yet (Chriſtians) if this be your aim to get repute by doing that which is not ſo common, then take heed you forget not morality, which is now leſs regarded then, I think, ever. 2. Another thing which is the cauſe of their negligence in righteouſneſs is, becauſe it is an unprofitable virtue; and they may loſe by it in this life. As for excellency in external holineſs, it cometh naturally to them for their advantage: for hereby the people, who cannot diſtinguiſh, are led on into an opinion of their admirable godlineſs, which is of uſe to more reſpect, and commerce and trust.
Like thoſe Silverſmiths in the Acts, who pretended their Goddeſs, minded their gain: ſo do too many of theſe Chriſtians make a flouriſh of more religion then ever came from heaven or their hearts, that there may fall into their lap more of earth, which they heartily love.
The Schoolmen from St. Auſtin do inform us, that God is an object of fruition only; and all other things, even virtues alſo, are objects of uſe; becauſe that only is to be injoyed, which we are to reſt in, and not to refer to any higher end; and that is God: but this ſort of men have got a trick to make uſe of God and godlineſs, and virtue too, for other ends, even ends of gold and ſilver. Thus they draw God into their party and ſervice. If it were not for the firſt Table ſome men would be undone. They could not tell what ſhift to make, if they could not make a colour of holineſs in things of God. Although it be no duty of the text to be rich: yet they think it will not ſufficiently appear that they are Gods children, unleſs he gives them a full bleſſing in great bags, or good lands. This is their real Argument of being the people of God; and therefore are they ſo bold as to commute with God by more outward ſanctity for a diſpenſation in point of righteouſneſs; unleſs they take it for granted, that they are Gods, and all is Gods, and therefore all is theirs.
Whatſoever calling they are of, their ſingular profeſſion of godlineſs brings in moſt. This fils their purſes. If they did not break the ſecond Table, they could not mend their eſtates, and maintain ſecond dieties.
3. They do not conſider the nature of obedience to God in the contents of the ſecond Table. I dare not ſay they do not know; they would think I ſhould do them wrong, if I ſhould conceive ſo ill of their abilities: but they do not meditate thereof. For if they did, it were morally impoſſible, that thoſe who are curious in prying into the firſt Table, ſhould be ſo backward to the obſervation of the ſecond. If they would perpend that he who wrote the one in ſtone with his own finger wrote alſo the other, they could not put off the practice of the ſecond, as they do. The reaſon of this obedience we touched before: and therefore we ſhall ſay little.
Becauſe of connexion of obedience intuitive to all is that of the Apoſtle, St. James, 2. chap. v. 10. He that ſhall keep the whole Law, and ſhall offend in one is guilty of all.
He is guilty of all, as in reſpect of condemnation: for, Curſed is every one that continueth not in all things written in the book of the law to do them, Gal. 3.10. and it is written Deut. 27.26.
2. It may be meant thus; not that he is guilty of all diſtributively; for it is ſuppoſed that he hath kept all the reſt: but collectively (as Eſtius notes) for that he doth tranſgreſs the law, which is a collection of all precepts; namely, as the law is one copulative: As the whole face is ſaid to be hurt, when but one part is hurt, as Iſidor Clarius notes.
But 3. He is ſaid to be guilty of all, becauſe he doth offend againſt him that did give all; he violates that abſolute and ſupreme authority by which all is eſtabliſhed, and ſo doth by way of interpretation, & in effect, tranſgreſs all; in as much as he doth ſin againſt that Majeſty, by which all was equally impoſed. And this Expoſition is agreeable to what followeth in the Apoſtle, For he that ſaid, Thou ſhall not commit adultery, ſaid alſo, Thou ſhalt not kil: and thus every Commandment even of the ſecond Table doth oblige our obedience upon the conſideration of the ſame Law-maker, God.
Had the Laws of the ſecond Table been no more then humane, had they had no other Majeſty for their ſanction, but ſuch as breatheth in the clay, we might then have conceived an alleviation of the fault, in compare with Commandements purely Divine, (And yet alſo Humane laws do bind in the virtue of a law Divine, that we ſhould be obedient to them, the matter being lawful) but ſince all the Precepts which reſpect our neighbor have one and the ſame authority with the reſt, and were informed by the ſame eternal Majewy, we can have no excuſe for our diſobedience, ſpecially if we do withall take notice that God in Scripture hath given us ſuch ſignification of his will, that ſometime he would have us perfer our duty of obedience to thoſe of the ſecond Table, before thoſe of the firſt Table: when the matter of the firſt Table is ceremonial, and the caſe of the ſecond Table is neceſſary; then that word of God takes place, I will have mercy and not ſacrifice. For the laws of the ſecond Table are moral, and commanded becauſe they are good: the ceremonials of the firſt Table are poſitive, and therefore good becauſe commanded. Now though in Divine Commandements we are not to look at the matter, but intuitively the Author; yet when he gives us a law to prefer the matter, we ſhall not be obedient to the Author, unleſs we do as he biddeth us. And theſe practical notions God hath ſo ingraven in our rational natures, that they bear as great a relation to our practical underſtandings, as ſpeculative principles to the contemplative. And therefore they doe remain in man, notwithſtanding the fall, becauſe the nature of man cannot be conſerved without them. They are kept in the foreign; which is that part of Conſcience, wherein are laid up the rules for action; that by the light of them it may direct; and if we do otherwiſe, or not ſo, may correct and burn.
4. Another cauſe of Chriſtians defectiveneſs in the point of morality may in part be from Satan, who doth ſo much vie with God, as we may ſpeak, for obedience and ſervice. And therefore he doth mightily endevour to diſgrace and ſlurre the profeſſion of Religion by the moſt ſordid and baſe actions of unrighteouſneſs in the Profeſſors thereof; ſo that men may be moved to abhor the practice of piety for the ſakes of thoſe who do moſt abuſe it, becauſe they do but uſe it for better expedition of their iniquities. To this purpoſe the Devil, who is influxive into the phanſie, doth raiſe and ſtir up the dainty imaginations of felicity in things temporal; that the phanſie kindled may inflame the affections, and the affections inflamed may in an heat and tumult mutiny againſt the counſel and command of Conſcience, to have their ſatisfaction.
For did not the populacy of theſe affections interpoſe againſt the dictates of reaſon and conſcience in point of action no more then they do againſt reaſon in point of aſſent to principles ſpeculative, we could not be ſo full as we are of evil deeds. But as evill words corrupt good manners; ſo evil manners, by cuſtom, corrupt our principles of action. And as no man does forget what naturally hee knows, that the whole is greater then the part, as Aquinas obſerveth: ſo neither would we forget our ſelves in any wickedneſs to others, but that love to our ſelves, which the Devil tickleth our phanſie with, doth put in againſt the practice of what is right, but not commodious for our intereſt.
Such the account, why Chriſtians are no better in their morals. But indeed the main cauſe is yet behinde, and it is this, becauſe they are not right Christians; in profeſſion ſuch, and that is all. They are not real Chriſtians; they have nothing of Christ in them. For if they had, they would not for ſhame of the Chriſtian world be outgone by Heathens in any actions which are fit for men. If Chriſt dwelled in their hearts, he ſhould dwell there by Faith; if by faith, that worketh by love; if by love, it would ſhew it ſelf in keeping Gods commandements: and ſo piety in the root would be righteouſneſs in the fruit. Habits which are of a middle nature betwixt acts and powers, are by God infuſedly given to diſpoſe the faculties to thoſe acts, which are regulated by the will of God, either towards him, or our ſelves; or towards men. And of thoſe towards men we know the general rule which is both expreſſed and impreſſed, that as we would have others do to us, ſo we ſhould do to them; not that we ſhould not do acts of righteouſneſs upon higher motives, but according to this proportion, that general Axiom of practical reaſon is attendant according to the rule of ſociety, not the beight of duty. We ſhould do ſo to others, as we would have others do to us, but upon higher conſiderations, namely in obedience to Gods command, and to his glory, for the good and good example of others. And thoſe who have grace in their hearts will do thus; ſince the Image of God in their regeneration is renewed in righteouſneſs and true holineſs, as the Apoſtle ſpeaks. And therefore thoſe who are called Chriſtians, and are unrighteous, are falſe Chriſtians, true hypocrites. Thoſe who are right are ſo far from taking away that which is anothers, that they are ready according to their ability, andoccaſions to give unto others what is their own. Quaintly therefore ſaid the Chriſtian Philoſopher Athenagoras, No Chriſtian is bad unleſs he be an hypocrite.