The eternal and intrinsick reasons of good and evil a sermon preach'd at the commencement at Cambridge, on Sunday the 2d day of July, 1699 / by John Edwards ...
         Edwards, John, 1637-1716.
      
       
         
           1699
        
      
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             The eternal and intrinsick reasons of good and evil a sermon preach'd at the commencement at Cambridge, on Sunday the 2d day of July, 1699 / by John Edwards ...
             Edwards, John, 1637-1716.
          
           [4], 31 p.
           
             Printed at the University Press, for Edmund Jeffery ...,
             Cambridge :
             1699.
          
           
             Reproduction of original in Cambridge University Library.
          
        
      
    
     
       
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           Good and evil -- Sermons.
        
      
    
     
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           D
           
           r.
           EDWARDS's
           SERMON
           AT
           THE
           Commencement
           AT
           CAMBRIDGE
           .
        
      
       
         
         
         
           THE
           
             Eternal
             and
             Intrinsick
             Reasons
          
           OF
           GOOD
           and
           EVIL
           .
        
         
           A
           SERMON
           
             PREACH'D
             at
             the
          
           COMMENCEMENT
           AT
           CAMBRIDGE
           ,
           On
           SUNDAY
           the
           2d
           Day
           of
           Iuly
           ,
           1699.
           
        
         
           By
           
             IOHN
             EDWARDS
          
           ,
           D.
           D.
           
        
         
           CAMBRIDGE
           ,
           
             Printed
             at
             the
          
           University
           Press
           ,
           for
           Edmund
           Ieffery
           ,
           
             Bookseller
             in
          
           Cambridge
           ,
           1699.
           
        
      
       
         
         
           Imprimatur
           .
        
         
           
             
               
                 GUL.
                 DAWES
                 ,
                 Procan
                 .
              
               
                 JO.
                 BEAUMONT
                 ,
                 S.
                 Theol.
                 Profes
                 .
                 REGIUS
                 .
              
               
                 HUMP
                 .
                 GOWER
                 ,
                 D.
                 Margaretae
                 Professor
                 .
              
               
                 JO.
                 BALDERSTON
                 ,
                 
                   Coll.
                   Emman
                
                 .
                 Praefect
                 .
              
            
          
        
      
    
     
       
         
         
           
             
               PSALM
               cxix
               .
               cxlij
               .
            
             
               Thy
               Righteousness
               is
               an
               Everlasting
               Righteousness
               ,
               and
               thy
               Law
               is
               the
               Truth
               .
            
          
        
         
           IT
           is
           not
           to
           be
           doubted
           that
           the
           Subject
           of
           this
           Psalm
           is
           the
           
             Moral
             Law
          
           ,
           or
           the
           Precepts
           of
           Just
           and
           Righteous
           Living
           ,
           which
           are
           contain'd
           in
           the
           
             Ten
             Commandments
          
           ,
           and
           which
           we
           find
           interspersed
           in
           
           Moses's
           Writings
           ,
           especially
           in
           the
           Book
           of
           Deuteronomy
           .
           The
           Royal
           Prophet
           directing
           here
           his
           words
           to
           God
           ,
           calls
           these
           
             his
             Righteousness
          
           and
           
             his
             Law
          
           ,
           and
           he
           adds
           that
           this
           Righteousness
           is
           Everlasting
           ,
           and
           that
           this
           Law
           is
           
             the
             Truth
          
           .
           The
           most
           easy
           and
           obvious
           meaning
           of
           the
           former
           clause
           of
           which
           words
           is
           this
           ,
           that
           this
           Divine
           Law
           which
           he
           is
           speaking
           of
           ,
           had
           its
           Existence
           from
           Everlasting
           ,
           it
           was
           alwaies
           what
           it
           is
           now
           .
           Which
           is
           of
           the
           same
           import
           of
           what
           he
           saith
           in
           the
           160.
           v.
           of
           this
           
             Psalm
             ,
             Thy
             Word
             is
             True
             from
             the
             beginning
             ,
             i.
             e.
          
           from
           Everlasting
           ,
           for
           these
           two
           are
           synonymous
           ,
           as
           appears
           from
           Prov.
           8.
           23.
           
           The
           Rules
           and
           Measures
           of
           what
           is
           Just
           and
           Right
           were
           determin'd
           and
           fix'd
           from
           Eternity
           .
           And
           besides
           ,
           they
           are
           of
           Perpetual
           and
           Eternal
           Obligation
           ,
           they
           are
           such
           Laws
           as
           shall
           never
           be
           repeal'd
           :
           whence
           our
           Psalmist
           saith
           in
           another
           place
           ,
           
             All
             God's
             Commandments
             
             are
             sure
             ,
             they
             stand
             fast
             for
             ever
             and
             ever
             .
             Ps.
             111.
          
           7
           ,
           8.
           
           For
           what
           is
           Good
           or
           Evil
           in
           its
           own
           nature
           ,
           can
           at
           no
           time
           ,
           or
           upon
           any
           account
           be
           alter'd
           .
           Which
           brings
           me
           to
           the
           Interpretation
           of
           the
           latter
           Clause
           of
           the
           Words
           ,
           
             Thy
             Law
             is
             the
             Truth
             ,
             i.
             e.
          
           these
           Rules
           of
           Moral
           Righteousness
           must
           needs
           be
           Immutable
           and
           Perpetual
           ,
           because
           they
           are
           no
           imaginary
           and
           precarious
           things
           ,
           nor
           do
           they
           depend
           upon
           humane
           Institution
           and
           Arbitrement
           ;
           but
           they
           are
           Real
           and
           True
           in
           themselves
           ,
           they
           are
           Solid
           and
           Substantial
           ,
           there
           being
           an
           Intrinsick
           Goodness
           and
           Excellency
           in
           them
           .
           On
           this
           account
           they
           have
           Subsistence
           and
           Reality
           ,
           and
           therefore
           may
           properly
           and
           strictly
           be
           said
           
             to
             be
          
           ,
           and
           
             to
             be
             True.
          
           Which
           is
           a
           Notion
           that
           a
           Profound
           Man
           among
           the
           Gentiles
           had
           long
           since
           attain'd
           to
           ;
           for
           he
           tells
           us
           ,
           that
           the
           Law
           of
           Nature
           or
           True
           Morality
           is
           *
           
             the
             finding
             of
             being
          
           .
        
         
           This
           then
           is
           the
           Proposition
           that
           I
           will
           Entertain
           you
           with
           at
           present
           ,
           that
           the
           Reasons
           of
           Good
           and
           Evil
           are
           Eternal
           and
           Unchangeable
           ;
           that
           there
           are
           such
           things
           as
           Right
           and
           Wrong
           ,
           without
           any
           Positive
           Law
           or
           Constitution
           ;
           that
           these
           had
           the
           start
           of
           all
           human
           Contracts
           and
           Customs
           ;
           and
           ,
           in
           short
           ,
           that
           Religion
           and
           Virtue
           are
           ingrafted
           in
           our
           very
           Nature
           ,
           and
           are
           every
           waies
           suited
           to
           the
           frame
           of
           Rational
           Creatures
           .
           This
           I
           will
           evince
           1.
           
           From
           the
           Nature
           of
           God.
           2.
           
           From
           what
           we
           find
           in
           the
           Mind
           of
           Man.
           3.
           
           From
           the
           Behaviour
           and
           Actions
           of
           Mankind
           .
           4.
           
           From
           the
           Universal
           Consent
           of
           the
           World.
           
        
         
           1.
           
           
             God's
             Nature
          
           or
           Mind
           is
           the
           Eternal
           Foundation
           of
           Goodness
           and
           Righteousness
           ,
           and
           therefore
           
           these
           cannot
           but
           be
           Real
           and
           Eternal
           .
           It
           is
           certain
           that
           the
           
             Essential
             Bonity
          
           ,
           which
           is
           in
           Mens
           Actions
           ,
           is
           grounded
           on
           the
           
             Chief
             Good
          
           ,
           that
           which
           Plato
           frequently
           calls
           *
           
             Goodness
             it self
             ,
             and
             the
             Idea
             and
             Pattern
             of
             all
             Goodness
             .
          
           For
           whence
           could
           Goodness
           be
           fetch'd
           ,
           but
           from
           this
           Divine
           Source
           ?
           It
           could
           neither
           be
           deriv'd
           from
           Angels
           nor
           Men
           ,
           (
           and
           we
           can't
           think
           of
           any
           rank
           of
           Beings
           else
           whence
           there
           is
           a
           probability
           of
           its
           being
           deriv'd
           )
           because
           they
           themselves
           are
           from
           God
           ,
           and
           therefore
           it
           would
           be
           unreasonable
           to
           think
           ,
           that
           that
           which
           is
           Best
           in
           them
           was
           not
           from
           Him.
           Yea
           ,
           from
           Him
           alone
           it
           must
           necessarily
           be
           ,
           in
           whose
           Perfect
           Nature
           the
           Ideas
           and
           Platforms
           of
           it
           were
           from
           Eternal
           Ages
           :
           for
           as
           the
           Ideas
           of
           Truth
           were
           eternally
           Existent
           in
           God's
           Understanding
           ,
           so
           his
           Will
           was
           pregnant
           and
           replenish'd
           with
           Goodness
           and
           Holiness
           .
           Which
           is
           a
           Notion
           that
           we
           cannot
           but
           form
           of
           the
           Divine
           Being
           ,
           because
           he
           being
           
             most
             Perfect
          
           ,
           we
           can't
           possibly
           conceive
           of
           him
           without
           apprehensions
           of
           both
           these
           ,
           viz.
           his
           Understanding
           fraught
           with
           Truth
           ,
           and
           his
           Will
           with
           Goodness
           .
           Now
           ,
           from
           this
           Eternal
           Fountain
           the
           Goodness
           and
           Righteousness
           of
           Men
           have
           their
           Original
           ,
           and
           consequently
           they
           can't
           but
           be
           Real
           and
           True
           ,
           and
           have
           an
           inward
           worth
           in
           them
           ,
           because
           whatever
           partakes
           of
           the
           Divine
           Nature
           and
           Perfection
           is
           really
           worthy
           and
           excellent
           .
           It
           is
           then
           the
           holy
           Nature
           of
           the
           Divine
           Being
           that
           is
           the
           prime
           Source
           ,
           as
           well
           as
           Rule
           of
           human
           sanctity
           and
           righteousness
           .
           It
           is
           this
           on
           which
           they
           depend
           ,
           for
           it
           is
           the
           Pattern
           of
           them
           .
           Goodness
           in
           us
           is
           but
           a
           Copy
           of
           that
           Original
           ,
           that
           Essential
           and
           Immutable
           
           Goodness
           ,
           which
           is
           in
           the
           Supreme
           Good.
           This
           is
           the
           true
           Root
           of
           all
           Rectitude
           ,
           Justice
           and
           Righteousness
           .
           The
           Eternal
           Laws
           of
           Just
           and
           Good
           ,
           which
           are
           in
           the
           Divine
           Mind
           ,
           are
           the
           Pillars
           on
           which
           the
           Moral
           Goodness
           of
           Rational
           Beings
           is
           founded
           .
           Hence
           it
           is
           that
           the
           Laws
           of
           Good
           and
           Evil
           ,
           of
           Just
           and
           Unjust
           among
           Men
           ,
           are
           in
           their
           own
           nature
           firm
           and
           solid
           ,
           and
           never
           to
           be
           abolish'd
           ,
           for
           they
           are
           eternally
           Good
           ,
           and
           grounded
           on
           the
           unchangeableness
           of
           the
           Supreme
           Being
           .
           The
           Reasons
           of
           them
           did
           exist
           from
           Eternity
           in
           the
           Divine
           Nature
           ,
           and
           they
           were
           ever
           conformable
           to
           the
           upright
           Will
           of
           God
           ,
           and
           for
           that
           Reason
           cannot
           be
           otherwise
           .
           Thus
           it
           appears
           ,
           that
           Moral
           Righteousness
           being
           originally
           founded
           in
           the
           Being
           and
           Nature
           of
           God
           ,
           must
           consequently
           be
           Immutable
           .
        
         
           2.
           
           The
           Intrinsick
           and
           unchangeable
           Nature
           of
           it
           is
           demonstrated
           ,
           not
           only
           from
           our
           tracing
           it
           up
           to
           its
           First
           Head
           ,
           but
           from
           its
           being
           seated
           by
           God
           in
           the
           Mind
           of
           Man.
           For
           this
           is
           the
           very
           Image
           and
           Pourtraiture
           of
           God
           himself
           ,
           and
           consequently
           ,
           seeing
           Truth
           and
           Goodness
           are
           Essential
           to
           the
           Divine
           Nature
           (
           as
           was
           said
           before
           )
           these
           Excellencies
           are
           also
           inseparable
           from
           the
           Soul
           of
           Man.
           And
           therefore
           from
           the
           Nature
           of
           human
           Souls
           ,
           as
           such
           ,
           it
           were
           easy
           to
           prove
           that
           there
           were
           Innate
           Notions
           ,
           not
           only
           of
           True
           and
           False
           ,
           but
           of
           Good
           and
           Evil
           ,
           imprinted
           on
           them
           at
           their
           first
           make
           .
           And
           tho'
           we
           have
           not
           the
           use
           of
           these
           Original
           Notions
           presently
           ,
           or
           in
           our
           Infancy
           and
           Childhood
           (
           as
           some
           urge
           )
           yet
           it
           is
           ridiculous
           to
           infer
           thence
           ,
           that
           they
           are
           not
           in
           the
           Soul
           :
           for
           on
           the
           same
           ground
           
           it
           might
           be
           prov'd
           ,
           that
           a
           Man
           hath
           no
           
             Rational
             Soul
          
           for
           several
           years
           ,
           because
           the
           Faculties
           of
           it
           do
           not
           actually
           exert
           themselves
           .
           But
           we
           are
           sure
           that
           those
           Mental
           Impressions
           were
           in
           all
           Men
           from
           the
           beginning
           ,
           because
           they
           are
           the
           First
           Emanations
           of
           their
           natural
           frame
           ,
           as
           they
           are
           Reasonable
           Beings
           ,
           and
           as
           their
           Souls
           resemble
           the
           Divinity
           .
           Hence
           it
           follows
           ,
           as
           a
           clear
           and
           incontestible
           Truth
           ,
           that
           ,
           tho'
           by
           the
           early
           Apostacy
           of
           the
           First
           Man
           our
           human
           Nature
           is
           deprav'd
           ,
           our
           Faculties
           are
           corrupted
           ,
           and
           we
           have
           an
           inward
           proclivity
           to
           what
           is
           vicious
           ,
           so
           that
           it
           is
           the
           work
           of
           the
           
             Holy
             Spirit
          
           to
           enable
           us
           to
           do
           any
           Good
           that
           can
           be
           acceptable
           to
           God
           :
           yet
           there
           are
           remaining
           in
           us
           ,
           as
           we
           are
           Human
           Creatures
           and
           Rational
           Agents
           ,
           Natural
           Principles
           and
           Sentiments
           of
           Morality
           .
           And
           therefore
           we
           may
           observe
           ,
           that
           One
           ,
           who
           is
           an
           unquestionable
           Asserter
           of
           the
           original
           depravity
           of
           Mankind
           ,
           is
           yet
           very
           positive
           in
           this
           ,
           that
           *
           
             there
             is
             in
             the
             Souls
             of
             Men
             a
             Sense
             of
             Divinity
             and
             Religion
             ,
             and
             that
             even
             by
             a
             Natural
             Instinct
          
           ;
           and
           accordingly
           he
           spends
           a
           whole
           Chapter
           to
           prove
           the
           existence
           of
           this
           Inbred
           Principle
           in
           the
           Minds
           of
           all
           Men.
           And
           truly
           ,
           every
           Man
           alive
           ,
           that
           is
           attentive
           and
           unprejudiced
           ,
           may
           feel
           this
           in
           him
           as
           soon
           as
           he
           is
           arrived
           to
           the
           use
           of
           Reason
           ,
           (
           for
           he
           can't
           exspect
           it
           should
           actually
           display
           it self
           till
           then
           )
           or
           whenever
           he
           hath
           occasion
           given
           him
           to
           exercise
           his
           thoughts
           concerning
           Moral
           and
           Divine
           things
           .
           To
           this
           the
           Great
           Apostle
           refers
           in
           Rom.
           2.
           14
           ,
           15.
           when
           he
           tells
           us
           ,
           that
           
             the
             Gentiles
             who
             have
             not
             the
             Law
             ,
             (
             i.
             e.
          
           the
           written
           Law
           )
           
             do
             by
             nature
             (
             i.
             e.
          
           by
           vertue
           of
           these
           radical
           notions
           
           of
           Moral
           Goodness
           in
           their
           minds
           )
           
             the
             things
             contain'd
             in
             the
             Law
             ,
          
           they
           are
           push'd
           on
           to
           it
           by
           this
           Natural
           Principle
           within
           them
           .
           Hence
           it
           is
           that
           tho'
           
             they
             have
             not
             the
             Law
          
           ,
           yet
           
             they
             are
             a
             Law
             unto
             themselves
             ,
          
           because
           they
           have
           this
           inward
           Law
           in
           their
           own
           minds
           ,
           which
           instructs
           them
           what
           to
           do
           ,
           as
           to
           the
           great
           duties
           of
           Natural
           Religion
           .
           Therefore
           he
           adds
           ,
           that
           
             they
             shew
             the
             work
             of
             the
             Law
             written
             in
             their
             hearts
             ,
          
           namely
           in
           these
           Original
           Characters
           by
           God's
           own
           hand
           .
           So
           that
           nothing
           could
           be
           said
           more
           plainly
           to
           Establish
           these
           inward
           Signatures
           and
           Impresses
           of
           Goodness
           on
           the
           Soul.
           
        
         
           And
           they
           were
           Engraven
           there
           for
           Great
           and
           
             Excellent
             Purposes
          
           in
           the
           life
           of
           Man
           :
           whence
           we
           may
           further
           evince
           ,
           that
           there
           are
           indeed
           such
           Inbred
           Principles
           and
           Notions
           .
           There
           being
           so
           many
           waies
           of
           Delusion
           and
           Error
           in
           the
           World
           ,
           such
           a
           diversity
           of
           avocations
           from
           Religion
           and
           Goodness
           ,
           and
           the
           Worship
           of
           the
           Divine
           Being
           ,
           and
           such
           Charming
           Temptations
           every
           where
           to
           a
           vitious
           Life
           ;
           it
           was
           requisite
           there
           should
           be
           such
           
             Inward
             Directors
          
           as
           these
           in
           Mens
           breasts
           .
           There
           being
           such
           Impediments
           to
           Truth
           and
           Goodness
           as
           Passion
           ,
           Prejudice
           ,
           Interest
           ,
           Pleasures
           ,
           and
           these
           continually
           operating
           upon
           us
           ;
           it
           was
           necessary
           there
           should
           be
           something
           within
           us
           to
           remind
           us
           of
           what
           is
           True
           and
           what
           is
           Good
           ,
           something
           within
           us
           that
           opposes
           it self
           to
           all
           the
           foresaid
           obstacles
           and
           hindrances
           .
           There
           was
           a
           necessity
           that
           there
           should
           be
           a
           Divine
           Principle
           in
           our
           Souls
           ,
           which
           should
           be
           as
           it
           were
           a
           continual
           Fund
           to
           our
           Consciences
           ,
           alwaies
           to
           supply
           and
           furnish
           them
           
           with
           Virtuous
           dictates
           .
           Amongst
           the
           most
           rude
           and
           barbarous
           People
           it
           is
           This
           that
           keeps
           up
           some
           kind
           of
           Notion
           of
           Honesty
           and
           Goodness
           .
           Yea
           ,
           and
           among
           those
           that
           are
           Civiliz'd
           ,
           these
           would
           be
           in
           danger
           of
           being
           lost
           ,
           if
           there
           were
           not
           this
           Principle
           rooted
           in
           their
           minds
           .
           All
           that
           is
           Just
           and
           Right
           would
           have
           been
           banish'd
           out
           of
           the
           World
           ,
           unless
           this
           prevalent
           Inmate
           had
           acted
           its
           part
           ,
           and
           kept
           us
           from
           being
           wholly
           bereft
           of
           them
           .
           We
           had
           long
           since
           been
           absorpt
           of
           Atheism
           and
           Profaness
           ,
           if
           this
           had
           not
           powerfully
           secur'd
           us
           .
           Were
           it
           not
           for
           this
           active
           Spark
           ,
           the
           Fire
           of
           Virtue
           would
           have
           been
           extinguish'd
           ,
           and
           it
           would
           have
           been
           impossible
           to
           preserve
           it
           in
           the
           midst
           of
           that
           Deluge
           of
           Vice
           ,
           which
           hath
           broken
           in
           upon
           us
           .
           God
           took
           care
           therefore
           ,
           that
           there
           should
           be
           ingrafted
           in
           the
           heart
           of
           every
           Man
           ,
           learned
           or
           illiterate
           ,
           these
           Moral
           Impressions
           which
           I
           am
           speaking
           of
           ,
           which
           will
           not
           suffer
           Mankind
           to
           be
           wholy
           alienated
           from
           a
           sense
           of
           what
           is
           Good
           and
           Virtuous
           .
           It
           may
           be
           attributed
           to
           this
           ,
           that
           ,
           notwithstanding
           the
           General
           Depravation
           and
           Corruption
           ,
           there
           is
           yet
           a
           Face
           of
           Religion
           in
           the
           World.
           For
           it
           is
           an
           undoubted
           Truth
           ,
           that
           This
           buoys
           up
           Goodness
           when
           it
           is
           sinking
           ,
           this
           supports
           it
           when
           it
           is
           falling
           ,
           this
           keeps
           it
           alive
           when
           it
           is
           even
           exspiring
           .
           So
           absolutely
           necessary
           was
           the
           implanting
           of
           
             these
             Notions
          
           in
           Mens
           minds
           from
           their
           very
           birth
           .
           And
           then
           (
           which
           is
           the
           thing
           I
           have
           been
           proving
           )
           these
           Innate
           Principles
           of
           Good
           and
           Evil
           thus
           implanted
           in
           us
           ,
           are
           a
           certain
           and
           unquestionable
           eviction
           of
           the
           Intrinsick
           Excellency
           of
           Moral
           Religion
           ,
           and
           of
           all
           Virtuous
           and
           Just
           Actions
           ,
           
           which
           are
           but
           Transcripts
           and
           Exemplifications
           of
           those
           Original
           Conceptions
           placed
           by
           God
           in
           the
           minds
           of
           Men.
           
        
         
           3.
           
           As
           the
           real
           and
           unchangeable
           nature
           of
           Moral
           Righteousness
           is
           proved
           from
           its
           conformity
           to
           the
           Supreme
           and
           Eternal
           Good
           ,
           and
           from
           the
           Images
           of
           Good
           ,
           which
           our
           minds
           are
           furnish'd
           with
           from
           our
           birth
           ,
           so
           it
           may
           be
           evidenc'd
           from
           the
           constant
           
             Behaviour
             and
             Practice
             of
             Mankind
          
           afterwards
           .
           This
           I
           will
           make
           appear
           from
           these
           following
           particulars
           ,
           1.
           
           From
           Mens
           excusing
           their
           sins
           .
           2.
           
           From
           their
           desiring
           Secrecy
           when
           they
           commit
           them
           .
           3.
           
           From
           the
           Regrets
           and
           Remorses
           which
           they
           feel
           afterwards
           .
           4.
           
           From
           the
           Fear
           of
           Punishment
           which
           haunts
           them
           .
           5.
           
           From
           that
           Dislike
           and
           Hatred
           which
           even
           Bad
           men
           themselves
           have
           of
           Vice.
           
        
         
           First
           ,
           the
           Intrinsick
           Excellency
           of
           Vertue
           is
           manifested
           from
           mens
           Excusing
           their
           sins
           and
           vitious
           practises
           ,
           and
           devolving
           them
           upon
           others
           .
           This
           was
           in
           the
           World
           as
           soon
           as
           Sin
           it self
           .
           Adam
           would
           needs
           cast
           his
           Transgression
           and
           Guilt
           upon
           his
           Relative
           ,
           and
           she
           put
           it
           off
           to
           the
           Serpent
           .
           This
           hath
           been
           the
           practice
           of
           sinners
           ever
           since
           :
           tho'
           they
           know
           themselves
           to
           be
           really
           Criminal
           ,
           yet
           they
           endeavour
           to
           throw
           off
           their
           faults
           ,
           and
           they
           use
           all
           sorts
           of
           palliations
           and
           pretences
           to
           clear
           themselves
           ;
           and
           particularly
           they
           are
           wont
           to
           usurp
           the
           Names
           and
           Titles
           of
           Virtue
           to
           conceal
           their
           evil
           deeds
           ,
           ●ondly
           disguising
           these
           latter
           under
           a
           shew
           and
           resemblance
           of
           the
           former
           .
           But
           whilst
           they
           do
           so
           ,
           they
           confess
           ,
           that
           Virtue
           is
           Excellent
           and
           Laudable
           ,
           otherwise
           they
           would
           not
           emulate
           the
           likeness
           of
           it
           :
           and
           they
           acknowledge
           ,
           that
           Vice
           
           is
           in
           it self
           base
           and
           reproachful
           ,
           and
           that
           the
           rational
           nature
           of
           Man
           is
           averse
           to
           it
           ,
           else
           they
           would
           not
           excuse
           it
           ,
           and
           shift
           it
           off
           :
           nay
           ,
           't
           is
           certain
           they
           would
           own
           it
           ,
           if
           it
           were
           Good
           and
           praise
           worthy
           .
           But
           they
           have
           natural
           convictions
           of
           the
           contrary
           ,
           which
           makes
           them
           strive
           to
           clear
           themselves
           of
           it
           :
           and
           these
           evasions
           are
           a
           palpable
           proof
           that
           Vice
           is
           a
           thing
           opposite
           to
           the
           reasonable
           frame
           of
           their
           Souls
           ,
           and
           is
           of
           its
           own
           nature
           Evil
           ,
           and
           that
           there
           is
           a
           distinction
           between
           Just
           and
           Unjust
           ,
           Right
           and
           Wrong
           ,
           founded
           in
           the
           nature
           of
           things
           .
        
         
           Again
           ,
           this
           also
           appears
           from
           men's
           desiring
           of
           Secrecy
           when
           they
           commit
           sins
           ,
           and
           after
           they
           have
           committed
           them
           .
           For
           though
           one
           reason
           of
           their
           sculking
           and
           absconding
           is
           ,
           because
           they
           would
           not
           be
           defeated
           in
           what
           they
           undertake
           ,
           or
           be
           detected
           when
           it
           is
           performed
           ;
           yet
           this
           is
           another
           reason
           of
           their
           affecting
           of
           privacy
           ,
           namely
           ,
           because
           they
           are
           ashamed
           to
           act
           those
           vile
           things
           in
           the
           Eyes
           of
           the
           World.
           Vice
           is
           so
           ugly
           and
           deformed
           ,
           that
           they
           would
           not
           have
           it
           seen
           :
           and
           when
           it
           is
           ,
           they
           blush
           and
           are
           confounded
           at
           their
           own
           evil
           doings
           .
           Which
           is
           signify'd
           to
           us
           in
           that
           Expostulation
           Rom.
           6.
           21.
           
           
             What
             profit
             had
             ye
             in
             those
             things
             whereof
             ye
             are
             now
             ashamed
             ?
          
           This
           blushing
           argues
           an
           inward
           turpitude
           in
           vitious
           actions
           :
           whereas
           Virtue
           ,
           which
           is
           Good
           in
           it self
           ,
           is
           daring
           ,
           and
           carries
           Confidence
           with
           it
           .
           If
           there
           were
           not
           a
           real
           blemish
           and
           stain
           in
           unjust
           and
           lewd
           practises
           ,
           why
           should
           men
           be
           ashamed
           of
           them
           ?
           Why
           should
           they
           be
           put
           out
           of
           countenance
           ,
           and
           look
           like
           Malefactors
           ?
           Why
           should
           they
           fly
           to
           their
           Coverts
           ,
           and
           run
           into
           corners
           ,
           and
           fear
           a
           discovery
           ?
           There
           was
           an
           early
           
           Example
           of
           this
           in
           the
           first
           Sinners
           ,
           they
           retired
           ,
           and
           
             hid
             themselves
             ,
             Gen.
          
           3.
           8.
           
           On
           which
           an
           Antient
           and
           Pious
           Father
           of
           the
           Christian
           Church
           hath
           these
           remarkable
           words
           ,
           *
           
             Why
             did
          
           Adam
           ,
           
             after
             he
             had
             sinned
             ,
             hide
             himself
             ,
             seeing
             at
             that
             time
             there
             was
             no
             written
             Law
             ?
             The
             Reason
             was
             ,
             because
             he
             had
             a
             natural
             inbred
             knowledge
             that
             he
             had
             done
             ill
             ,
             he
             being
             self-instructed
             in
             the
             knowledge
             of
             Virtue
             .
          
           And
           thence
           arose
           in
           him
           that
           inward
           bashfulness
           and
           dejection
           of
           Soul
           after
           the
           commission
           of
           Sin
           ,
           and
           thence
           he
           fondly
           attempted
           to
           hide
           not
           only
           himself
           ,
           but
           his
           Crime
           from
           God.
           And
           it
           is
           observable
           that
           Cain
           refus'd
           to
           discover
           his
           murdering
           of
           his
           Brother
           ;
           when
           God
           demanded
           of
           him
           where
           he
           was
           ,
           his
           surly
           reply
           was
           ,
           
             he
             knew
             not
             ,
             Gen.
          
           4.
           9.
           
           Which
           concealing
           of
           Vice
           argues
           the
           intrinsick
           Evil
           of
           it
           ,
           for
           why
           else
           is
           it
           mask'd
           with
           privacy
           and
           retirement
           ,
           and
           kept
           from
           the
           knowledge
           of
           others
           as
           much
           as
           it
           is
           possible
           ,
           yea
           even
           of
           those
           sometimes
           that
           can't
           hurt
           us
           ?
           This
           is
           an
           argument
           that
           Virtue
           is
           good
           and
           lovely
           ,
           and
           that
           the
           contrary
           is
           vile
           and
           detestable
           ,
           and
           that
           the
           mind
           of
           Man
           naturally
           approves
           of
           Moral
           Goodness
           ,
           and
           dislikes
           Vice
           and
           Immorality
           .
        
         
           Further
           ,
           the
           Regrets
           and
           Remorses
           of
           Sinners
           for
           their
           acting
           contrary
           to
           the
           Divine
           Laws
           ,
           are
           certain
           Testimonies
           of
           this
           Truth
           .
           Why
           do
           they
           call
           themselves
           to
           an
           account
           ,
           and
           arraign
           ,
           and
           pass
           Sentence
           upon
           themselves
           for
           what
           they
           have
           done
           ?
           Why
           are
           they
           uneasy
           and
           dissatisfy'd
           ,
           and
           find
           an
           unspeakable
           Trouble
           in
           their
           minds
           ?
           Is
           not
           this
           from
           Natural
           Conscience
           ,
           and
           those
           inbred
           impressions
           ,
           which
           are
           in
           the
           Soul
           of
           every
           Man
           ?
           Yes
           ,
           without
           doubt
           ,
           these
           cause
           them
           to
           rebuke
           and
           
           chastise
           themselves
           ,
           and
           that
           very
           severely
           ,
           when
           they
           offend
           against
           these
           inward
           dictates
           .
           Thence
           come
           those
           Vexations
           and
           Torments
           which
           willful
           Transgressors
           feel
           in
           their
           breasts
           ,
           yea
           tho'
           their
           faults
           be
           kept
           secret
           ,
           and
           none
           knows
           them
           but
           themselves
           .
           Notwithstanding
           this
           ,
           they
           are
           troubled
           and
           disquieted
           ,
           and
           as
           the
           Satyrist
           well
           remarks
           of
           such
           men
           ,
           
             
               Tacitâ
               sudant
               praecordia
               culpâ
               *
            
          
           But
           especially
           the
           more
           open
           and
           profligate
           Sinners
           have
           frequent
           experience
           of
           these
           inward
           Inquietudes
           ,
           Sweatings
           and
           Agonies
           ,
           which
           render
           them
           a
           Plague
           and
           Torment
           to
           themselves
           .
           Cain
           complain'd
           ,
           that
           
             his
             iniquity
          
           (
           for
           so
           the
           original
           word
           should
           be
           rendred
           )
           
             was
             greater
             than
             he
             could
             bear
             ,
             Gen.
          
           4.
           13.
           
           That
           is
           ,
           the
           guilt
           of
           his
           heinous
           Sin
           became
           an
           insupportable
           burden
           to
           him
           .
           So
           Iudas
           ,
           from
           the
           horror
           of
           his
           guilt
           ,
           sunk
           into
           despair
           .
           And
           who
           sees
           not
           that
           the
           usual
           effects
           of
           great
           and
           flagitious
           enormities
           are
           Pain
           and
           Torture
           of
           mind
           ,
           Deliquiums
           of
           Soul
           and
           Body
           ,
           and
           the
           wasting
           and
           macerating
           of
           the
           flesh
           and
           spirits
           ,
           by
           continual
           restlesness
           and
           disturbance
           ?
           The
           ground
           of
           it
           is
           obvious
           ,
           for
           Sin
           is
           a
           violent
           distorting
           of
           the
           natural
           and
           primitive
           temper
           of
           Man
           ,
           and
           therefore
           it
           cannot
           but
           create
           extreme
           anguish
           and
           perturbation
           .
           One
           reason
           why
           men
           are
           displeas'd
           with
           themselves
           after
           the
           commission
           of
           what
           is
           Immoral
           ,
           is
           because
           they
           find
           they
           have
           acted
           contrary
           to
           their
           Native
           Principle
           ,
           because
           they
           have
           done
           something
           that
           is
           unsuitable
           to
           the
           rational
           nature
           which
           they
           are
           endued
           with
           .
           It
           appears
           hence
           that
           Sin
           is
           naturally
           
           Evil
           ,
           and
           that
           it
           is
           an
           affront
           to
           our
           Reasons
           and
           Understandings
           to
           transgress
           the
           Laws
           of
           Morality
           .
           Thus
           a
           Man
           's
           own
           mind
           establishes
           the
           Equity
           and
           Goodness
           of
           these
           Laws
           ,
           and
           convinces
           him
           that
           the
           Foundations
           of
           Moral
           Righteousness
           are
           sure
           and
           stable
           .
        
         
           Moreover
           ,
           this
           may
           be
           made
           evident
           from
           
             the
             Fear
             of
             Punishment
          
           ,
           which
           haunts
           and
           possesses
           the
           minds
           of
           Evil
           men
           .
           Thus
           Cain
           ,
           the
           first
           Murderer
           ,
           was
           afraid
           that
           
             every
             one
             that
             found
             him
             would
             slay
             him
             :
          
           he
           had
           a
           perpetual
           dread
           of
           the
           fatal
           recompence
           ,
           which
           was
           the
           merit
           of
           his
           villany
           .
           And
           Natural
           Conscience
           tells
           all
           other
           Sinners
           that
           they
           deserve
           Punishment
           :
           
             they
             know
             the
             Iudgment
             of
             God
             ,
             that
             they
             who
             commit
             such
             things
             ,
             are
             worthy
             of
             death
             ,
          
           as
           the
           Apostle
           speaks
           :
           and
           this
           knowledge
           unavoidably
           breeds
           Fear
           and
           Dread
           .
           Some
           would
           needs
           persuade
           us
           that
           this
           Passion
           is
           rais'd
           by
           Politick
           Heads
           ,
           by
           Wise
           Rulers
           and
           Governours
           ,
           merely
           to
           aw
           their
           dastard
           Subjects
           :
           but
           it
           is
           evident
           that
           this
           is
           a
           falsity
           ,
           because
           Princes
           and
           Rulers
           themselves
           are
           liable
           to
           these
           impressions
           ;
           nay
           ,
           we
           know
           they
           actually
           have
           been
           under
           the
           force
           and
           prevalency
           of
           such
           Principles
           .
           Belshazar
           the
           Great
           Babylonian
           Monarch
           fell
           into
           fits
           of
           shaking
           and
           trembling
           ,
           when
           the
           Hand-writing
           on
           the
           Wall
           put
           him
           in
           mind
           of
           his
           Profaness
           and
           Debauchery
           ,
           and
           the
           just
           Deserts
           of
           both
           .
           King
           Herod
           after
           the
           murder
           of
           
             Iohn
             Baptist
          
           was
           restless
           in
           his
           mind
           ,
           and
           had
           the
           terrible
           sight
           of
           that
           Holy
           Man
           continually
           represented
           to
           his
           fancy
           ,
           and
           *
           
             he
             thought
             he
             was
             risen
             from
             the
             dead
             ,
          
           and
           was
           come
           to
           Torment
           him
           .
           Tiberius
           the
           Emperour
           was
           not
           able
           to
           conceal
           
           the
           terrors
           and
           affrightments
           of
           his
           Conscience
           ,
           after
           all
           his
           unnatural
           Lusts
           and
           Cruelties
           .
           Nero
           after
           all
           his
           prodigious
           villanies
           could
           not
           dissemble
           his
           horrors
           ,
           and
           his
           being
           haunted
           with
           Spirits
           ,
           and
           tormented
           with
           Furies
           and
           Flames
           .
           Which
           plainly
           shews
           ,
           that
           this
           dread
           of
           mind
           is
           no
           Politick
           Invention
           ,
           no
           Feigned
           Passion
           and
           Representation
           ,
           no
           idle
           Phantom
           or
           Mormo
           ;
           but
           that
           it
           is
           a
           real
           thing
           ,
           and
           flows
           from
           the
           natural
           dictates
           of
           the
           Mind
           ,
           and
           not
           these
           from
           Fear
           ,
           as
           some
           would
           suggest
           .
           Why
           should
           Men
           be
           affraid
           of
           the
           Divine
           Being
           ,
           if
           they
           deserv'd
           not
           his
           Displeasure
           ?
           And
           how
           can
           they
           deserve
           it
           ,
           unless
           they
           have
           done
           something
           amiss
           ,
           
             i.
             e.
          
           broken
           some
           Law
           ,
           which
           they
           were
           oblig'd
           to
           keep
           ?
           There
           must
           then
           be
           some
           obligation
           on
           Man
           from
           Nature
           to
           observe
           such
           and
           such
           Laws
           :
           for
           I
           speak
           even
           of
           those
           who
           have
           thrown
           off
           all
           Obligations
           but
           this
           .
           Their
           being
           conscious
           to
           themselves
           that
           they
           have
           not
           acted
           as
           they
           ought
           ,
           and
           that
           thereby
           they
           are
           become
           guilty
           ,
           creates
           this
           Timerousness
           and
           Dread
           in
           them
           ,
           and
           gives
           them
           an
           apprehension
           of
           the
           great
           Day
           of
           Doom
           .
        
         
           In
           the
           next
           place
           I
           argue
           from
           that
           dislike
           and
           hatred
           ,
           which
           even
           Bad
           men
           themselves
           have
           of
           some
           Vices
           ,
           and
           from
           that
           great
           Esteem
           which
           they
           have
           of
           some
           
             Virtues
             .
             Pride
          
           is
           universally
           disrelish'd
           ,
           and
           the
           very
           Persons
           who
           cherish
           it
           in
           themselves
           ,
           abhor
           it
           in
           others
           .
           Nothing
           is
           more
           generally
           abominated
           than
           a
           Proud
           and
           Arrogant
           Man
           ;
           and
           on
           the
           contrary
           ,
           nothing
           is
           more
           valu'd
           ,
           lov'd
           ,
           and
           caress'd
           than
           one
           that
           is
           Humble
           and
           Meek
           .
           Even
           those
           very
           Persons
           ,
           whose
           practice
           is
           a
           remonstrance
           
           against
           Humility
           ,
           have
           at
           the
           same
           time
           an
           inward
           liking
           of
           this
           Virtue
           ,
           yea
           and
           outwardly
           express
           their
           approbation
           of
           it
           .
           The
           Avaritious
           and
           
             Sordid
             Niggard
          
           is
           scorn'd
           and
           laught
           at
           by
           every
           one
           :
           but
           the
           Liberal
           and
           Generous
           are
           applauded
           by
           all
           .
           Clean
           and
           
             Chast
             Discourse
          
           meets
           with
           an
           universal
           acceptance
           :
           but
           Obscenity
           and
           Ribaldry
           ,
           tho'
           dress'd
           in
           the
           Garb
           of
           Wit
           ,
           are
           generally
           nauseous
           and
           offensive
           ,
           and
           the
           Organ
           of
           Hearing
           is
           as
           't
           were
           disoblig'd
           ,
           and
           even
           hurt
           by
           them
           ;
           and
           oftentimes
           the
           Hearer
           blushes
           ,
           because
           the
           Speaker
           doth
           not
           .
           A
           Lyar
           is
           a
           Title
           of
           the
           greatest
           reproach
           and
           infamy
           among
           men
           :
           a
           
             lying
             Tongue
          
           is
           not
           only
           one
           of
           those
           things
           which
           *
           
             the
             Lord
             hateth
          
           ,
           but
           't
           is
           as
           †
           odious
           to
           all
           Men
           :
           whereas
           a
           Plain
           and
           
             Open
             Speaking
          
           ,
           without
           any
           dissimulation
           or
           reserve
           ,
           is
           a
           very
           graceful
           and
           amiable
           thing
           ,
           and
           nothing
           is
           more
           valu'd
           and
           commended
           in
           the
           World.
           Again
           ,
           
             Oppression
             ,
             Violence
             ,
             Rapine
             ,
             Persecution
             ,
          
           and
           especially
           if
           these
           proceed
           to
           Bloodshed
           and
           Slaughter
           ,
           are
           hated
           of
           all
           Persons
           ,
           yea
           of
           those
           who
           practice
           these
           Vices
           most
           of
           all
           .
           
             Iulius
             Caesar
          
           had
           ever
           in
           his
           mouth
           that
           of
           
             Euripides
             ,
             ‡
             If
             Right
             at
             all
             may
             be
             violated
             ,
             it
             must
             be
             for
             the
             sake
             of
             a
             Crown
             ;
             but
             in
             other
             matters
             let
             us
             be
             exactly
             just
             .
          
           The
           greatest
           Invaders
           acknowledge
           Justice
           to
           be
           good
           ,
           and
           it
           is
           Interest
           only
           that
           warps
           their
           judgment
           .
           The
           Banditi
           and
           Rapparees
           rob
           for
           mere
           Gain
           ,
           and
           even
           Assassines
           and
           Ruffians
           must
           be
           well
           paid
           to
           do
           their
           work
           ;
           which
           shews
           there
           is
           no
           temptation
           in
           the
           Thing
           it self
           .
           A
           
             Common
             Thief
          
           had
           rather
           find
           than
           take
           away
           another
           Man's
           goods
           ;
           and
           whilst
           he
           doth
           the
           latter
           ,
           he
           disapproves
           of
           it
           .
           Or
           say
           ,
           that
           he
           approves
           
           of
           it
           in
           himself
           ,
           yet
           he
           detesteth
           it
           in
           all
           others
           .
           So
           Perfidiousness
           and
           Treachery
           meet
           with
           a
           Catholick
           abhorrence
           ;
           and
           those
           who
           reward
           these
           practises
           ,
           yet
           hate
           the
           things
           themselves
           ,
           and
           the
           Actors
           of
           them
           are
           alwaies
           odious
           in
           the
           World
           ,
           and
           sometimes
           signally
           punish'd
           by
           them
           who
           set
           them
           on
           work
           .
           But
           
             Faithfulness
             ,
             Sincerity
             ,
             Honesty
             ,
             Frankness
          
           and
           True-heartedness
           are
           belov'd
           by
           all
           Men.
           And
           it
           were
           easy
           to
           shew
           in
           other
           Instances
           ,
           that
           Vicious
           and
           Immoral
           Actions
           are
           loathed
           even
           by
           Sinners
           themselves
           ,
           and
           that
           they
           who
           dare
           not
           practice
           Wisdom
           and
           Virtue
           ,
           yet
           *
           praise
           and
           commend
           it
           ,
           and
           are
           willing
           to
           see
           it
           thrive
           in
           the
           world
           .
           Thus
           from
           the
           Behaviour
           and
           deportment
           of
           Men
           ,
           even
           those
           who
           are
           of
           the
           worst
           sort
           ,
           it
           is
           evident
           that
           Virtue
           is
           praise-worthy
           in
           its
           own
           Nature
           ,
           and
           that
           there
           is
           an
           inward
           Principle
           in
           all
           Men
           ,
           that
           makes
           them
           pay
           respect
           to
           Goodness
           and
           Honesty
           ,
           and
           to
           disparage
           what
           is
           vicious
           and
           unlawful
           .
        
         
           In
           the
           last
           place
           ,
           I
           will
           prove
           the
           Laws
           of
           Moral
           Goodness
           to
           be
           Intrinsick
           and
           Natural
           from
           their
           being
           
             universally
             receiv'd
          
           .
           For
           that
           of
           Tully
           is
           an
           unquestionable
           Maxim
           ,
           †
           
             When
             all
             People
             agree
             in
             a
             thing
             ,
             we
             are
             to
             look
             upon
             it
             as
             the
             Law
             of
             Nature
             .
          
           Now
           ,
           it
           is
           evident
           that
           there
           is
           among
           all
           Men
           an
           Agreement
           ,
           as
           to
           the
           main
           ,
           about
           the
           Notion
           of
           Good
           and
           Evil.
           Just
           and
           Right
           are
           every
           where
           ,
           and
           among
           all
           Persons
           the
           same
           ,
           
           as
           
             Fire
             burns
             here
             and
             in
             Persia
             ,
          
           (
           to
           use
           the
           words
           of
           the
           famous
           ‡
           
             Stagyrite
             .
          
           )
           We
           are
           told
           by
           
             Valerius
             Maximus
          
           ,
           that
           the
           very
           Barbarous
           Scythians
           took
           care
           of
           their
           Fathers
           Tombs
           ,
           and
           religiously
           preserv'd
           them
           ;
           
           whereupon
           he
           makes
           this
           seasonable
           Remark
           ,
           *
           
             Nature
             ,
             the
             first
             and
             the
             best
             of
             things
             ,
             is
             the
             Mistress
             of
             Piety
             ,
             so
             that
             we
             need
             not
             be
             taught
             and
             instructed
             in
             it
             .
          
           And
           again
           in
           the
           ●●ne
           place
           ,
           
             Solid
             Virtue
             is
             born
             with
             us
             rather
             than
             made
             and
             fashion'd
             .
          
           And
           indeed
           it
           must
           needs
           be
           so
           ,
           because
           the
           notices
           and
           impressions
           of
           Good
           and
           Evil
           on
           Mens
           minds
           are
           Universal
           :
           and
           it
           is
           impossible
           they
           should
           be
           otherwise
           ,
           because
           they
           are
           Natural
           ,
           for
           Nature
           universally
           spreads
           it self
           in
           every
           individual
           .
           Hence
           is
           that
           
             Common
             Consent
          
           in
           all
           Men
           concerning
           the
           grand
           Points
           of
           Morality
           :
           they
           are
           voted
           to
           be
           Reasonable
           and
           Just
           ,
           by
           the
           whole
           Assembly
           of
           mankind
           throughout
           the
           World.
           
        
         
           I
           know
           this
           is
           oppos'd
           by
           the
           Learned
           Mr
           †
           Selden
           ,
           and
           some
           others
           ,
           especially
           of
           late
           ,
           who
           hold
           that
           
             Universal
             Consent
          
           is
           no
           argument
           to
           prove
           the
           Law
           of
           Nature
           .
           Or
           rather
           ,
           they
           say
           ,
           there
           is
           no
           such
           thing
           as
           Universal
           Consent
           ,
           there
           being
           so
           many
           various
           Opinions
           and
           Practices
           in
           Morality
           and
           Religion
           .
           But
           I
           desire
           these
           following
           things
           may
           be
           consider'd
           ,
           which
           will
           fully
           answer
           the
           suggestions
           of
           those
           who
           oppose
           this
           doctrine
           .
           First
           ,
           I
           grant
           that
           God
           hath
           judicially
           given
           over
           some
           People
           to
           a
           reprobate
           sense
           ,
           and
           that
           because
           they
           have
           given
           themselves
           over
           first
           to
           their
           Lusts
           ,
           and
           have
           willfully
           shut
           their
           Eyes
           against
           the
           light
           .
           Hence
           it
           is
           that
           they
           have
           in
           many
           things
           corrupted
           and
           distorted
           the
           Law
           of
           Nature
           ,
           and
           then
           it
           is
           no
           wonder
           ,
           that
           they
           have
           been
           permitted
           to
           fall
           into
           the
           most
           irrational
           practises
           ,
           as
           that
           of
           Idolatry
           ,
           and
           the
           like
           .
        
         
           But
           I
           add
           next
           ,
           that
           this
           Corruption
           is
           not
           in
           
           the
           First
           and
           
             General
             Principles
          
           of
           Nature
           ,
           but
           in
           some
           undue
           Inferences
           and
           Deductions
           thence
           .
           Thus
           in
           the
           case
           of
           Polytheism
           or
           Idolatry
           ,
           which
           is
           the
           adoring
           of
           False
           Gods
           ,
           and
           was
           ever
           a
           Catholick
           crime
           among
           the
           common
           sort
           of
           Heathens
           ,
           there
           is
           the
           General
           dictate
           of
           Natural
           Religion
           kept
           up
           ,
           viz.
           the
           worshipping
           of
           a
           Deity
           ,
           though
           they
           are
           so
           ignorant
           and
           corrupted
           as
           to
           conclude
           this
           and
           the
           other
           thing
           to
           be
           a
           God
           ,
           tho'
           they
           are
           not
           .
           So
           there
           is
           no
           Man
           or
           Nation
           extant
           ,
           who
           think
           it
           lawfull
           to
           hurt
           or
           injure
           any
           one
           :
           but
           there
           is
           some
           disagreement
           as
           to
           the
           
             Particular
             Inferences
          
           ,
           which
           may
           arise
           from
           these
           Premises
           ;
           and
           in
           some
           particular
           Instances
           ,
           that
           may
           be
           thought
           by
           some
           to
           be
           hurtful
           and
           injurious
           ,
           which
           is
           not
           deemed
           so
           by
           others
           .
           And
           thus
           those
           Usages
           among
           Barbarous
           Nations
           ,
           which
           are
           so
           far
           different
           from
           ours
           ,
           may
           be
           reconcil'd
           ,
           as
           namely
           ,
           their
           eating
           the
           dead
           ,
           in
           stead
           of
           burying
           them
           ;
           and
           their
           dispatching
           their
           old
           sick
           Parents
           out
           of
           the
           World
           ,
           which
           they
           look
           upon
           as
           a
           Courtesy
           done
           to
           them
           ,
           and
           several
           the
           like
           practises
           .
           In
           which
           the
           first
           and
           general
           Principles
           of
           Morality
           are
           not
           violated
           ,
           but
           only
           some
           false
           Conclusions
           are
           drawn
           from
           them
           .
           Notwithstanding
           which
           ,
           the
           main
           and
           essential
           Laws
           of
           Good
           and
           Evil
           are
           the
           same
           ,
           and
           are
           own'd
           to
           be
           so
           .
        
         
           Again
           ,
           with
           particular
           relation
           to
           Mr
           
             Selden's
             Objection
          
           (
           which
           a
           late
           Writer
           hath
           borrow'd
           from
           him
           ,
           and
           makes
           great
           use
           of
           )
           viz.
           That
           there
           is
           no
           Natural
           and
           Universal
           Law
           of
           Morality
           ,
           because
           the
           Gentiles
           are
           so
           vicious
           ,
           and
           act
           so
           contrary
           to
           the
           light
           of
           Reason
           ;
           I
           answer
           ,
           that
           when
           I
           assert
           
           the
           Law
           of
           Nature
           to
           be
           Universal
           ,
           I
           mean
           ,
           that
           it
           prevails
           among
           all
           Men
           in
           the
           World
           that
           are
           of
           
             sound
             minds
          
           ,
           and
           who
           carefully
           
             attend
             to
          
           the
           dictates
           of
           Natural
           Conscience
           ,
           and
           who
           use
           their
           Understandings
           ,
           and
           make
           Reflections
           ,
           and
           exercise
           their
           Faculties
           .
           But
           if
           there
           be
           some
           (
           and
           too
           many
           there
           are
           )
           who
           are
           stupid
           and
           sottish
           ,
           and
           attend
           not
           to
           the
           Inbred
           Notions
           of
           their
           minds
           ,
           (
           whereby
           these
           Notions
           are
           in
           a
           manner
           defaced
           ,
           and
           almost
           extinguish'd
           )
           I
           am
           not
           to
           answer
           for
           these
           .
           When
           I
           speak
           of
           
             Universal
             Consent
          
           ,
           I
           understand
           it
           of
           those
           that
           think
           and
           consider
           ,
           and
           are
           not
           wont
           to
           debauch
           and
           distemper
           their
           Reasons
           ,
           as
           those
           Rude
           and
           Savage
           Gentiles
           do
           .
           Wherefore
           we
           are
           not
           at
           all
           concern'd
           for
           the
           Brasilians
           or
           Caribes
           ,
           no
           nor
           for
           the
           Soldanians
           and
           Hotentots
           ,
           with
           the
           noise
           of
           whom
           our
           Ears
           are
           mightily
           grated
           of
           late
           .
           The
           strange
           behaviour
           of
           these
           People
           is
           no
           real
           reproach
           to
           Human
           Nature
           ,
           nor
           any
           impeachment
           of
           the
           General
           Laws
           of
           Morality
           ,
           which
           all
           People
           agree
           in
           who
           rouze
           their
           inward
           Principle
           ,
           and
           give
           heed
           to
           it
           .
           And
           thence
           I
           gather
           that
           the
           Precepts
           of
           Virtue
           are
           immovable
           and
           unalterable
           ,
           for
           they
           are
           fix'd
           and
           riveted
           into
           the
           very
           Nature
           of
           mankind
           ,
           or
           else
           there
           would
           not
           be
           an
           
             Universal
             Agreement
          
           about
           them
           .
        
         
           I
           might
           go
           on
           to
           farther
           Proofs
           of
           the
           Intrinsick
           Nature
           of
           Good
           and
           Evil
           ,
           from
           those
           
             Absurd
             Consequences
          
           ,
           which
           would
           follow
           from
           the
           contrary
           .
           First
           ,
           if
           there
           be
           no
           such
           thing
           ,
           and
           if
           ,
           notwitstanding
           what
           hath
           been
           alledged
           ,
           Virtue
           and
           Vice
           are
           casual
           and
           contingent
           ,
           then
           our
           Faculties
           were
           given
           us
           to
           cheat
           and
           abuse
           us
           ,
           and
           they
           are
           continually
           
           impos'd
           upon
           ,
           and
           that
           about
           their
           proper
           Objects
           :
           which
           is
           a
           doctrine
           that
           would
           destroy
           even
           a
           Deity
           ,
           and
           we
           could
           say
           nothing
           to
           prove
           there
           is
           such
           a
           Being
           .
           Or
           ,
           allowing
           a
           God
           ,
           it
           would
           be
           a
           reproach
           to
           his
           Goodness
           and
           Wisdom
           ,
           to
           bestow
           such
           mental
           Powers
           upon
           us
           as
           are
           constantly
           deceiv'd
           ,
           and
           to
           implant
           such
           Notions
           in
           the
           Souls
           of
           all
           Men
           as
           are
           false
           and
           erroneous
           ,
           and
           which
           have
           nothing
           real
           and
           solid
           in
           them
           .
        
         
           Secondly
           ,
           this
           also
           would
           be
           a
           Consequence
           from
           the
           premises
           ,
           that
           we
           may
           live
           and
           act
           as
           we
           please
           :
           for
           if
           there
           be
           no
           fix'd
           Laws
           and
           Rules
           of
           Goodness
           and
           Righteousness
           ,
           then
           nothing
           can
           be
           said
           to
           be
           Lawful
           ,
           and
           consequently
           nothing
           can
           be
           said
           to
           be
           Unlawful
           :
           or
           what
           is
           Lawful
           to
           day
           ,
           may
           be
           Unlawful
           to
           morrow
           .
           For
           if
           there
           be
           not
           any
           Inward
           Reason
           of
           the
           Moral
           Laws
           enjoin'd
           us
           by
           God
           ,
           if
           they
           be
           not
           in
           themselves
           ,
           and
           in
           their
           abstract
           nature
           Good
           ;
           he
           may
           prescribe
           us
           other
           Laws
           ,
           and
           those
           contrary
           to
           these
           which
           we
           now
           have
           ;
           and
           so
           God
           may
           command
           us
           to
           hate
           him
           ,
           and
           to
           hurt
           and
           mischief
           our
           neighbours
           .
           If
           these
           things
           are
           not
           intrinsically
           evil
           ,
           so
           that
           they
           can
           never
           be
           Good
           ,
           they
           may
           in
           time
           become
           our
           Duty
           .
        
         
           Thirdly
           ,
           this
           is
           another
           Consequence
           ,
           that
           our
           Happiness
           would
           be
           precarious
           and
           uncertain
           :
           for
           the
           Happiness
           of
           Rational
           Creatures
           depends
           on
           the
           Goodness
           of
           their
           Actions
           .
           And
           by
           this
           means
           we
           should
           be
           wholly
           unacquainted
           with
           the
           Great
           End
           of
           our
           lives
           ,
           which
           is
           the
           thing
           that
           is
           to
           steer
           us
           in
           this
           World
           ,
           and
           to
           direct
           us
           in
           all
           we
           undertake
           .
           These
           are
           some
           of
           the
           egregious
           Blunders
           and
           monstrous
           Absurdities
           which
           attend
           the
           contrary
           
           Opinion
           ,
           and
           may
           serve
           to
           confirm
           us
           in
           this
           weighty
           Point
           ,
           that
           there
           is
           an
           Intrinsick
           Goodness
           in
           Virtuous
           actions
           ,
           and
           an
           Intrinsick
           Evil
           in
           Vitious
           ones
           ,
           and
           that
           the
           Reasons
           of
           both
           are
           congenite
           to
           our
           Rational
           Nature
           ,
           and
           flow
           from
           it
           ,
           and
           are
           ever
           agreeable
           to
           it
           .
        
         
           Thus
           I
           have
           Establish'd
           the
           Doctrine
           which
           I
           undertook
           to
           discourse
           of
           .
           And
           it
           was
           necessary
           to
           do
           it
           ,
           because
           tho'
           the
           generality
           of
           mankind
           (
           as
           was
           said
           before
           )
           do
           unanimously
           averr
           ,
           that
           Goodness
           is
           not
           plac'd
           in
           the
           arbitrary
           opinions
           of
           Men
           ,
           but
           in
           nature
           it self
           ;
           yet
           there
           have
           been
           of
           old
           ,
           and
           are
           at
           this
           day
           those
           who
           contradict
           and
           oppose
           it
           .
           The
           Antient
           Scepticks
           were
           infamous
           for
           this
           ,
           who
           had
           learnt
           of
           their
           Master
           Pyrrho
           ,
           that
           there
           is
           †
           no
           difference
           between
           Good
           and
           Evil
           by
           Nature
           ,
           but
           only
           by
           Laws
           and
           
             Custom
             Laertius
          
           acquaints
           us
           ,
           that
           it
           was
           the
           positive
           opinion
           of
           one
           of
           that
           sort
           of
           Men
           ,
           that
           a
           Wise
           Man
           will
           not
           stick
           to
           commit
           Sacriledge
           ,
           or
           Adultery
           ,
           or
           to
           Steal
           ,
           whenever
           he
           hath
           a
           fit
           opportunity
           ;
           for
           *
           none
           of
           these
           (
           saith
           he
           )
           have
           any
           Turpitude
           in
           them
           in
           their
           own
           nature
           ,
           if
           we
           can
           but
           lay
           aside
           the
           vulgar
           apprehension
           concerning
           them
           ,
           which
           the
           rabble
           of
           Fools
           and
           Ignorant
           People
           have
           taken
           up
           .
           Tully
           testifies
           concerning
           the
           Epicureans
           ,
           that
           they
           held
           Honest
           and
           Iust
           to
           be
           ‡
           
             cassum
             quiddam
             ,
             &
             inani
             vocis
             sono
             decoratum
             ,
          
           a
           vain
           and
           frivolous
           thing
           ,
           set
           forth
           and
           commended
           to
           the
           World
           by
           a
           mere
           empty
           sound
           of
           words
           .
           This
           also
           was
           the
           Sentiment
           of
           some
           that
           pretended
           to
           be
           Christians
           ,
           as
           the
           Gnosticks
           ,
           and
           especially
           Carpocrates
           ,
           who
           was
           a
           Great
           Man
           with
           that
           party
           :
           he
           with
           much
           
           earnestness
           avow'd
           ,
           that
           all
           *
           Moral
           actions
           are
           indifferent
           ,
           and
           that
           all
           the
           Good
           or
           Evil
           that
           is
           said
           to
           be
           in
           them
           ,
           is
           founded
           not
           on
           truth
           ,
           but
           fancy
           ,
           as
           Theodoret
           bears
           witness
           concerning
           him
           ,
           and
           quotes
           Irenaeus
           for
           it
           .
        
         
           But
           to
           come
           down
           lower
           ,
           they
           have
           ,
           it
           seems
           ,
           a
           power
           in
           the
           Church
           of
           Rome
           to
           change
           the
           nature
           of
           Vice
           and
           Virtue
           .
           It
           is
           agreed
           on
           by
           the
           the
           chiefest
           Writers
           of
           that
           Communion
           ,
           that
           the
           Pope
           hath
           such
           a
           
             Plenitude
             of
             Power
          
           ,
           that
           he
           can
           dispense
           with
           Just
           and
           Right
           ,
           and
           any
           Law
           of
           God
           ,
           excepting
           only
           the
           Articles
           of
           Faith.
           So
           saith
           the
           Glosse
           upon
           the
           Canon
           Law
           ,
           and
           Panormitan
           approves
           of
           it
           .
           Bellarmine
           ,
           their
           Great
           Champion
           ,
           speaks
           home
           to
           the
           business
           ,
           †
           If
           the
           Pope
           (
           saith
           he
           )
           could
           erre
           so
           far
           as
           to
           command
           the
           practice
           of
           Vice
           ,
           and
           to
           forbid
           the
           practice
           of
           Virtue
           ,
           the
           Church
           in
           that
           case
           is
           oblig'd
           ,
           unless
           it
           would
           sin
           against
           Conscience
           ,
           to
           believe
           Vice
           to
           be
           Good
           ,
           and
           Virtue
           to
           be
           Evil.
           Judge
           now
           whether
           the
           Reasons
           of
           Good
           and
           Evil
           be
           not
           taken
           away
           by
           the
           Church
           of
           Rome
           ,
           when
           it
           can
           alter
           the
           property
           of
           Virtue
           and
           Vice
           ,
           and
           when
           their
           People
           are
           bound
           in
           Conscience
           to
           take
           one
           for
           the
           other
           .
           Judge
           whether
           they
           do
           not
           ascribe
           more
           to
           their
           Great
           Pontif
           than
           can
           be
           attributed
           to
           God
           himself
           :
           for
           certainly
           it
           is
           so
           far
           from
           being
           in
           the
           power
           of
           any
           Man
           to
           alter
           the
           Natural
           and
           Moral
           Law
           ,
           and
           to
           take
           away
           the
           obligation
           of
           it
           ,
           that
           it
           is
           not
           within
           the
           verge
           of
           Divine
           Power
           it self
           .
           It
           is
           the
           decision
           of
           the
           Famous
           Grotius
           (
           who
           is
           alwaies
           very
           wary
           when
           he
           speaks
           concerning
           
             what
             God
             can
             do
          
           ,
           as
           indeed
           it
           doth
           become
           us
           :
           yet
           it
           is
           the
           peremptory
           decision
           
           I
           say
           ,
           of
           that
           Great
           Man
           )
           in
           his
           Excellent
           Book
           of
           
             the
             Rights
             of
             Peace
             and
             War
             ,
             †
             God
             himself
             cannot
             change
             this
             Law
             of
             Natural
             Goodness
             ,
             he
             cannot
             make
             that
             which
             is
             intrinsically
             evil
             to
             be
             no
             evil
             .
          
           And
           the
           Reason
           is
           ,
           because
           then
           he
           would
           not
           be
           God
           ,
           for
           his
           Nature
           would
           be
           chang'd
           ,
           which
           is
           a
           thing
           utterly
           impossible
           ,
           and
           the
           very
           supposition
           of
           it
           is
           to
           be
           abhorred
           .
        
         
           The
           Great
           Gallick
           Philosopher
           ,
           who
           discourses
           so
           admirably
           concerning
           the
           
             Moral
             Virtues
          
           ,
           was
           enclin'd
           to
           think
           ,
           that
           they
           were
           not
           founded
           on
           immoveable
           Reasons
           :
           for
           in
           some
           places
           of
           his
           Epistles
           and
           in
           his
           Answers
           ,
           where
           he
           holds
           that
           Goodness
           as
           well
           as
           Truth
           eternally
           depended
           on
           the
           
             Divine
             Will
          
           and
           its
           free
           determination
           ,
           he
           seems
           to
           mean
           that
           God
           could
           have
           determin'd
           them
           otherwise
           ,
           if
           he
           had
           pleas'd
           :
           and
           so
           ,
           that
           which
           is
           now
           Good
           ,
           might
           have
           been
           Evil.
           But
           this
           mistaken
           Notion
           of
           this
           Learned
           Man
           arose
           from
           his
           not
           considering
           and
           remembring
           ,
           that
           the
           Will
           of
           God
           is
           alwaies
           the
           same
           as
           to
           its
           real
           intrinsick
           nature
           ,
           and
           therefore
           what
           it
           now
           is
           ,
           it
           ever
           was
           ,
           and
           can
           never
           be
           otherwise
           ,
           and
           consequently
           Goodness
           is
           unvariable
           ,
           and
           that
           which
           is
           Good
           now
           can't
           be
           Evil
           at
           another
           time
           .
           Which
           if
           that
           Excellent
           Person
           had
           bore
           in
           his
           mind
           ,
           he
           would
           not
           have
           argu'd
           from
           God's
           Will
           in
           that
           manner
           which
           he
           seems
           to
           do
           .
        
         
           But
           I
           am
           sorry
           to
           find
           that
           in
           our
           own
           Nation
           likewise
           there
           are
           those
           who
           oppose
           the
           Intrinsick
           Nature
           of
           Moral
           Goodness
           ,
           and
           render
           it
           dubious
           and
           arbitrary
           .
           Among
           these
           ought
           to
           be
           mention'd
           in
           the
           first
           place
           that
           known
           Person
           ,
           in
           whose
           
             State
             
             of
             Nature
          
           (
           which
           he
           laies
           down
           as
           the
           Foundation
           of
           his
           whole
           System
           )
           nothing
           is
           virtuous
           or
           vitious
           ,
           just
           or
           unjust
           ;
           for
           he
           holds
           that
           these
           arise
           only
           from
           Compact
           and
           Society
           .
           The
           Magistrate
           is
           Mr.
           
           Hobbes's
           God
           ,
           the
           Prince
           is
           the
           maker
           of
           Good
           and
           Evil
           ,
           and
           he
           can
           unmake
           them
           when
           he
           pleases
           .
           Which
           is
           said
           well
           enough
           for
           such
           a
           Philosopher
           as
           holds
           a
           Man
           is
           nothing
           else
           but
           Body
           or
           Carkase
           .
        
         
           Another
           †
           Learned
           Writer
           (
           tho'
           a
           professed
           Enemy
           to
           the
           former
           )
           resolves
           all
           Moral
           Philosophy
           into
           
             Geometrical
             and
             Mechanick
             Principles
          
           :
           which
           perhaps
           was
           design'd
           on
           purpose
           by
           that
           profound
           and
           sagacious
           Person
           to
           convince
           some
           in
           an
           Age
           of
           Mathematicks
           .
           He
           is
           follow'd
           and
           vouch'd
           by
           another
           ,
           *
           who
           undertakes
           to
           Improve
           him
           ,
           and
           to
           thrust
           this
           Conceit
           on
           the
           World
           ,
           that
           
             Experimental
             Observation
          
           is
           the
           Standard
           of
           all
           Goodness
           and
           Morality
           :
           but
           I
           believe
           you
           will
           agree
           with
           me
           in
           this
           ,
           that
           this
           is
           spoken
           rather
           like
           a
           Virtuoso
           than
           a
           Divine
           .
        
         
           There
           is
           another
           ,
           who
           in
           his
           
             Brief
             Disquisition
             of
             the
             Law
             of
             Nature
             ,
          
           hath
           refin'd
           upon
           both
           the
           former
           Writers
           ,
           and
           makes
           it
           his
           work
           to
           shew
           that
           the
           proof
           of
           Natural
           Laws
           or
           Dictates
           of
           Reason
           ,
           can
           be
           drawn
           only
           from
           the
           use
           of
           our
           Senses
           .
           He
           holds
           ,
           that
           
             by
             the
             motion
             impress'd
             on
             the
             Organs
             of
             our
             Senses
             ,
             God
             delineates
             the
             Ideas
             or
             Images
             of
             all
             Moral
             Actions
             on
             our
             minds
             .
          
           He
           thinks
           there
           is
           no
           Notion
           of
           Moral
           Goodness
           or
           Evil
           but
           what
           is
           communicated
           to
           us
           by
           these
           ,
           and
           consequently
           it
           is
           not
           Innate
           .
           Tho'
           by
           the
           bye
           it
           is
           well
           worth
           our
           observing
           ,
           that
           he
           freely
           grants
           ,
           that
           ‡
           Beasts
           derive
           not
           all
           their
           knowledge
           from
           their
           Senses
           ,
           but
           are
           
           born
           with
           peculiar
           
             appetites
             and
             inclinations
             ,
             and
             have
             natural
             Instincts
             ,
             or
             Impressions
             stampt
             by
             God
             on
             their
             very
             natures
             .
          
           So
           unkind
           are
           these
           Philosophick
           Masters
           to
           their
           own
           Species
           ,
           as
           to
           grudge
           it
           the
           Prerogative
           and
           Excellency
           of
           a
           Brute
           .
           They
           not
           only
           degrade
           mankind
           ,
           but
           thrust
           them
           below
           the
           rank
           of
           Irrational
           Beings
           .
           But
           if
           you
           would
           know
           the
           particular
           way
           how
           Moral
           Sentiments
           are
           derived
           to
           us
           ,
           they
           tell
           you
           ,
           this
           is
           the
           method
           ,
           and
           they
           admit
           of
           no
           other
           ;
           
             God
             makes
             external
             Causes
             operate
             on
             our
             bodily
             Organs
             ,
             and
             by
             this
             operation
             and
             motion
             ,
             in
             a
             certain
             and
             determinate
             manner
             ,
             we
             attain
             to
             a
             notion
             of
             what
             is
             Vitious
             or
             Virtuous
             .
          
           It
           is
           by
           the
           influence
           of
           outward
           objects
           ,
           and
           them
           only
           ,
           that
           all
           Principles
           of
           Morality
           come
           to
           be
           known
           to
           us
           .
           But
           to
           disprove
           this
           ,
           and
           at
           the
           same
           time
           to
           baffle
           the
           like
           Doctrine
           of
           another
           late
           Author
           ,
        
         
           First
           ,
           I
           ask
           ,
           how
           can
           
             General
             Notions
          
           of
           Morality
           be
           produc'd
           by
           the
           
             External
             Senses
          
           ?
           Is
           there
           any
           cognation
           at
           all
           between
           
             Abstract
             Ideas
             of
             Goodness
          
           and
           mere
           
             Bodily
             Objects
          
           ?
           Can
           a
           Man
           imagine
           that
           Universal
           and
           Complex
           Apprehensions
           can
           be
           the
           off-spring
           of
           the
           particular
           matters
           of
           Corporeal
           Sense
           ?
        
         
           Secondly
           ,
           if
           this
           Author
           and
           his
           Friends
           be
           in
           the
           right
           ,
           then
           those
           Beings
           that
           are
           destitute
           of
           Bodily
           Sense
           can
           have
           no
           Notion
           of
           Good
           and
           Evil.
           Supposing
           Angels
           to
           be
           Incorporeal
           ,
           Morality
           is
           a
           thing
           not
           known
           to
           them
           ;
           nor
           is
           it
           known
           to
           
             Separate
             Souls
          
           ,
           nor
           Saints
           in
           Heaven
           ,
           nay
           not
           to
           God
           himself
           ;
           because
           these
           are
           exempted
           from
           Bodily
           Senses
           ,
           and
           consequently
           they
           are
           not
           capable
           of
           understanding
           any
           Moral
           Propositions
           .
        
         
         
           Thirdly
           ,
           this
           Opinion
           ,
           that
           Natural
           Motion
           produces
           Moral
           Goodness
           ,
           is
           such
           a
           confounding
           and
           jumbling
           together
           of
           Physicks
           and
           Ethicks
           ,
           that
           none
           who
           have
           clear
           and
           distinct
           conceptions
           of
           things
           will
           admit
           of
           it
           .
        
         
           Fourthly
           and
           lastly
           ,
           this
           Opinion
           makes
           all
           Morality
           contingent
           and
           uncertain
           ,
           for
           all
           Natural
           and
           Bodily
           Motion
           (
           on
           which
           he
           holds
           it
           depends
           )
           is
           so
           :
           at
           one
           time
           or
           other
           it
           varies
           .
           External
           and
           Corporeal
           Causes
           are
           shifting
           and
           fickle
           :
           Objects
           work
           on
           us
           differently
           ,
           yea
           the
           operations
           of
           the
           same
           Objects
           are
           not
           alwaies
           the
           same
           ;
           and
           therefore
           Moral
           Goodness
           ,
           which
           is
           founded
           on
           these
           ,
           is
           no
           fix'd
           thing
           ,
           but
           is
           unsteady
           and
           floating
           :
           we
           know
           not
           where
           to
           have
           it
           ,
           according
           to
           this
           Author
           .
           These
           are
           the
           Reasons
           why
           I
           cannot
           approve
           of
           this
           New
           Method
           ,
           which
           he
           hath
           taken
           to
           demonstrate
           the
           Truth
           of
           Morality
           ,
           or
           rather
           to
           cashier
           and
           defeat
           it
           .
           Which
           he
           chuses
           rather
           to
           do
           ,
           than
           to
           acknowledge
           any
           Inbred
           Principle
           in
           the
           Soul
           of
           Man.
           
        
         
           I
           could
           have
           wish'd
           that
           Mr.
           Norris
           had
           not
           so
           contemptibly
           reflected
           on
           the
           Inbred
           Notions
           and
           Characters
           of
           Truth
           and
           Goodness
           on
           Mens
           minds
           ,
           as
           to
           reproach
           them
           with
           the
           Title
           of
           *
           
             mere
             Iargon
             and
             unintelligible
             Cant
          
           ;
           especially
           seeing
           one
           that
           hath
           larded
           
             some
             of
             his
             Writings
          
           with
           so
           many
           unintelligible
           high-flown
           Strains
           ,
           and
           
             Platonick
             Gibberish
          
           ,
           (
           and
           even
           in
           the
           present
           matter
           which
           is
           before
           us
           talks
           of
           
             the
             presentialness
             of
             the
             Ideal
             World
             to
             our
             Souls
             ,
             which
             is
             the
             Divine
             Essence
             ,
             wherein
             we
             see
             and
             understand
             all
             things
             )
          
           might
           have
           been
           more
           favourable
           in
           his
           Censure
           .
        
         
         
           Another
           late
           Ingenious
           Author
           will
           by
           no
           means
           hear
           of
           Natural
           and
           Congenite
           Principles
           of
           Morality
           ,
           but
           roundly
           tells
           us
           in
           these
           express
           words
           ,
           that
           †
           
             Men
             come
             to
             the
             knowledge
             of
             Moral
             Principles
             and
             Duties
             by
             Tradition
             :
             their
             Fathers
             taught
             them
             them
             ,
             and
             their
             Grandfathers
             their
             Fathers
             ,
             and
             so
             up
             to
             Adam
             the
             common
             Parent
             of
             all
             .
          
           And
           a
           little
           after
           he
           uses
           such
           language
           as
           this
           ,
           
             Moral
             Duties
             are
             convey'd
             to
             all
             the
             World
             as
             Spinning
             and
             Weaving
             ,
          
           and
           such
           like
           inventions
           .
           Whereby
           he
           confounds
           the
           Notions
           of
           Natural
           and
           
             Reveal'd
             Religion
          
           ,
           and
           yet
           it
           is
           observable
           that
           in
           those
           Dialogues
           he
           first
           distinctly
           Discourses
           of
           
             Natural
             Religion
          
           ,
           and
           then
           of
           Reveal'd
           .
           Whence
           it
           is
           evident
           that
           he
           not
           only
           contradicts
           himself
           ,
           but
           mightily
           gratifies
           the
           Theist
           ,
           whom
           he
           hath
           to
           deal
           with
           ,
           and
           pretends
           to
           confute
           :
           but
           he
           not
           only
           baulks
           one
           of
           the
           greatest
           and
           strongest
           proofs
           we
           have
           of
           the
           Truth
           of
           Moral
           Notions
           and
           Offices
           ,
           but
           he
           ridicules
           all
           Morality
           ,
           by
           setting
           it
           on
           no
           other
           bottom
           than
           what
           the
           Trade
           of
           Weavers
           and
           Spinsters
           hath
           .
           Thus
           we
           pull
           down
           that
           with
           our
           own
           hands
           which
           we
           pretend
           to
           build
           up
           ;
           and
           even
           whilst
           some
           among
           us
           are
           confuting
           of
           Deism
           ,
           they
           promote
           and
           advance
           it
           .
        
         
           There
           is
           another
           Writer
           yet
           behind
           ,
           who
           seems
           to
           shew
           himself
           as
           backward
           to
           own
           a
           Natural
           Principle
           of
           Religion
           ,
           as
           any
           of
           the
           forenam'd
           ones
           ;
           for
           he
           sticks
           not
           to
           say
           ,
           that
           *
           
             there
             are
             no
             Notions
             naturally
             imprinted
             on
             the
             mind
             ;
             for
             then
             ,
          
           saith
           he
           ,
           
             Children
             and
             Ideots
             would
             have
             them
             .
          
           But
           it
           is
           certain
           he
           might
           as
           strongly
           have
           argued
           ,
           that
           there
           is
           no
           Reason
           or
           Prudence
           in
           mankind
           ,
           because
           neither
           
           Children
           nor
           Ideots
           are
           observ'd
           to
           exercise
           these
           .
           The
           Logick
           is
           every
           whit
           as
           good
           .
           And
           in
           another
           place
           ,
           conformably
           to
           his
           denial
           of
           all
           Practical
           Principles
           in
           the
           mind
           of
           Man
           ,
           he
           speaks
           very
           doubtfully
           of
           Virtue
           it self
           ;
           †
           
             The
             name
             or
             sound
             of
             VIRTUE
             ,
          
           saith
           he
           ,
           
             is
             hard
             to
             be
             understood
             ,
             it
             is
             liable
             to
             much
             Uncertainty
             in
             its
             signification
             :
             and
             the
             thing
             it
             stands
             for
             is
             much
             contended
             about
             ,
             and
             difficult
             to
             be
             known
             .
          
           And
           again
           ,
           VIRTUES
           and
           SINS
           
             are
             words
             of
             uncertain
             signification
             ,
             and
             among
             different
             Men
             stand
             for
             different
             things
             .
          
           p.
           24.
           
           At
           another
           time
           he
           confesses
           ,
           that
           *
           
             he
             makes
             the
             Law
             ,
             whereby
             we
             judge
             of
          
           Virtue
           and
           Vice
           ,
           
             to
             be
             nothing
             else
             but
             the
             Consent
             of
             Private
             Men.
          
           And
           in
           the
           same
           place
           he
           is
           positive
           ,
           that
           
             the
             measure
             of
             what
             is
             every
             where
             call'd
             and
             esteem'd
          
           Virtue
           and
           Vice
           ,
           
             is
             Approbation
             or
             Dislike
             ,
             Praise
             or
             Blame
             .
          
           And
           again
           ,
           ‡
           
             Nothing
             else
             but
             that
             which
             hath
             the
             allowance
             of
             Publick
             Esteem
             is
             Virtue
             .
          
           Which
           words
           (
           tho'
           he
           attempts
           to
           correct
           them
           in
           a
           later
           Edition
           )
           I
           am
           
             somewhat
             enclin'd
          
           to
           understand
           according
           to
           the
           plain
           and
           obvious
           meaning
           of
           them
           ,
           and
           the
           rather
           ,
           because
           it
           is
           probable
           ,
           that
           as
           in
           other
           very
           considerable
           Points
           ,
           so
           here
           he
           Symbolizes
           with
           the
           Philosopher
           of
           Malmsbury
           ,
           in
           whose
           steps
           he
           affects
           to
           tread
           ,
           and
           borrows
           some
           of
           his
           Thoughts
           .
           For
           as
           he
           follows
           him
           in
           his
           Opinion
           of
           
             the
             Necessity
             of
             only
             One
             Fundamental
             Article
             of
             Christian
             Faith
             ,
          
           and
           in
           his
           Notion
           of
           
             Thinking
             matter
          
           ,
           and
           particularly
           in
           that
           of
           the
           likelyhood
           or
           possibility
           of
           the
           
             Materiality
             of
             Humane
             Souls
          
           ,
           and
           of
           their
           tendency
           (
           on
           that
           Principle
           )
           to
           Mortality
           ,
           and
           in
           his
           
             Contempt
             of
             some
             parts
             of
             the
             Holy
             Scripture
             ,
          
           and
           in
           his
           avow'd
           
           disbelief
           of
           the
           
             Resurrection
             of
             the
             same
             Body
          
           ,
           and
           in
           his
           ridiculing
           of
           the
           
             receiv'd
             Explication
             of
             †
             the
             Doctrine
             of
             the
             Holy
             Trinity
             ,
          
           and
           in
           his
           general
           favouring
           of
           Scepticism
           and
           Infidelity
           ,
           and
           in
           his
           denial
           of
           Natural
           and
           
             Inbred
             Notions
          
           ;
           so
           likewise
           he
           seems
           to
           be
           an
           humble
           imitator
           of
           the
           foresaid
           Philosopher
           ,
           in
           his
           belief
           of
           
             the
             precarious
             and
             arbitrary
             nature
             of
             Morality
             :
          
           tho'
           it
           is
           true
           in
           a
           flourish
           he
           pretends
           at
           another
           time
           ,
           that
           
             Morality
             as
             well
             as
             Mathematicks
             may
             be
             demonstrated
             .
          
           Surely
           that
           Proposition
           aforemention'd
           ,
           
             viz.
             Nothing
             else
             but
             that
             which
             hath
             the
             allowance
             of
             publick
             Esteem
             is
             Virtue
             ,
          
           may
           pass
           for
           
             the
             Leviathan
             Epitomiz'd
          
           .
        
         
           And
           here
           by
           the
           way
           I
           would
           observe
           this
           to
           you
           ,
           that
           the
           Persons
           who
           speak
           contemptibly
           of
           
             Reveal'd
             Religion
          
           or
           any
           part
           of
           it
           ,
           are
           ,
           if
           you
           look
           narrowly
           into
           them
           ,
           and
           their
           Writings
           ,
           as
           deficient
           in
           their
           apprehensions
           and
           esteem
           of
           that
           which
           is
           Natural
           and
           merely
           Moral
           ,
           which
           yet
           they
           so
           much
           pretend
           to
           cry
           up
           .
           Whilst
           they
           strike
           at
           the
           Principles
           of
           Faith
           ,
           and
           the
           
             Fundamental
             Articles
          
           and
           Mysteries
           of
           Christianity
           ,
           they
           cut
           the
           Sinews
           and
           take
           away
           the
           props
           of
           Morality
           it self
           ,
           and
           discard
           the
           true
           Grounds
           and
           Reasons
           of
           it
           .
           Which
           shews
           that
           their
           design
           and
           project
           is
           against
           Virtue
           in
           general
           ,
           and
           that
           their
           aim
           is
           to
           put
           all
           out
           of
           order
           ,
           to
           transpose
           and
           ranverse
           what
           ever
           hath
           any
           respect
           to
           Religion
           ,
           and
           to
           confound
           every
           thing
           belonging
           to
           it
           ,
           and
           thereby
           to
           expose
           Relgion
           it self
           ,
           and
           to
           make
           sport
           for
           the
           Atheistical
           and
           Scoffing
           part
           of
           the
           World.
           
        
         
           The
           greater
           reason
           therefore
           is
           there
           that
           we
           should
           be
           settled
           in
           our
           minds
           concerning
           these
           
           things
           ,
           and
           that
           we
           should
           confirm
           and
           establish
           our selves
           more
           and
           more
           in
           this
           necessary
           and
           important
           Truth
           ,
           (
           which
           I
           have
           endeavour'd
           to
           make
           good
           )
           that
           there
           are
           Eternal
           and
           Immutable
           Reasons
           of
           Good
           and
           Evil
           ,
           that
           there
           is
           in
           all
           Immoral
           Actions
           a
           repugnancy
           to
           a
           Rule
           of
           Right
           in
           our
           own
           breasts
           ,
           as
           well
           as
           in
           the
           mind
           of
           our
           Creator
           .
           This
           is
           the
           true
           account
           of
           Moral
           Righteousness
           ,
           namely
           ,
           that
           it
           is
           built
           on
           the
           Nature
           of
           God
           ,
           and
           of
           Humane
           Souls
           ,
           and
           the
           Universal
           Behaviour
           of
           Mankind
           .
           So
           that
           ,
           to
           speak
           plainly
           ,
           those
           that
           designedly
           set
           themselves
           against
           the
           Doctrine
           of
           
             Inbred
             Principles
             of
             Good
             and
             Evil
             ,
          
           detract
           from
           the
           Divinity
           it self
           ,
           and
           from
           the
           Essential
           Nature
           and
           Guise
           of
           Mankind
           .
           And
           we
           may
           assure
           our selves
           that
           such
           a
           Perswasion
           is
           the
           most
           debauching
           Principle
           in
           the
           World
           ,
           and
           that
           those
           who
           wilfully
           and
           obstinately
           maintain
           it
           have
           a
           very
           ill
           design
           upon
           Mankind
           .
           Which
           was
           the
           only
           ground
           of
           my
           so
           free
           and
           
             plain
             dealing
          
           with
           them
           ,
           for
           't
           is
           in
           vain
           to
           Palliate
           where
           we
           design
           to
           Cure.
           
        
         
           It
           remains
           that
           in
           the
           last
           place
           I
           should
           shew
           the
           Virtue
           and
           Efficacy
           ,
           the
           Influence
           and
           Usefulness
           of
           the
           Premises
           :
           which
           might
           be
           done
           in
           several
           Particulars
           ,
           but
           I
           will
           offer
           only
           this
           one
           Practical
           Inference
           from
           the
           whole
           .
           Let
           the
           Doctrine
           discours'd
           of
           be
           a
           mighty
           
             Incentive
             to
             all
             Virtue
             and
             Goodness
             .
          
           Seeing
           these
           are
           consonant
           to
           our
           Natural
           Principles
           and
           dispositions
           ,
           we
           have
           all
           the
           reason
           imaginable
           to
           comply
           with
           them
           .
           Why
           should
           we
           contradict
           our
           own
           Propensions
           ,
           and
           be
           Rebels
           to
           our Selves
           ?
           As
           it
           is
           in
           Natural
           Motion
           ,
           not
           Crooked
           lines
           ,
           but
           Right
           and
           Streight
           ones
           are
           aim'd
           at
           :
           so
           
           it
           is
           in
           Morals
           ,
           Man's
           Reasonable
           Nature
           aims
           at
           that
           which
           is
           his
           Direct
           and
           plain
           duty
           :
           and
           when
           he
           deviates
           from
           this
           Right
           path
           ,
           he
           acts
           against
           his
           true
           Primitive
           temper
           and
           genius
           .
           Let
           us
           consider
           then
           ,
           that
           we
           ought
           to
           be
           Virtuous
           ,
           because
           our
           very
           Nature
           obliges
           us
           to
           it
           .
           We
           are
           invited
           to
           be
           Just
           and
           Good
           by
           something
           that
           is
           within
           us
           ,
           and
           by
           the
           intrinsick
           Beauty
           of
           Goodness
           it self
           .
           We
           should
           prize
           Religion
           and
           a
           Holy
           Life
           ,
           because
           they
           commend
           themselves
           to
           us
           by
           their
           own
           inherent
           and
           abstract
           worth
           .
           Let
           us
           not
           be
           backward
           in
           the
           practice
           of
           Virtue
           ,
           seeing
           its
           own
           native
           excellency
           encourages
           us
           to
           it
           .
           Those
           were
           Curious
           and
           Choise
           words
           of
           a
           †
           Gentile
           Writer
           ,
           
             This
             is
             one
             great
             help
             and
             advantage
             ,
          
           saith
           he
           ,
           
             to
             Virtue
             ,
             to
             be
             made
             good
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             a
             Congenite
             Preparation
             :
          
           and
           such
           is
           the
           Inbred
           Principle
           ,
           that
           I
           have
           been
           speaking
           of
           ,
           whereby
           we
           are
           naturally
           enclin'd
           to
           live
           Virtuously
           .
           For
           tho'
           (
           as
           was
           said
           in
           the
           beginning
           of
           this
           Discourse
           )
           by
           the
           Depravity
           deriv'd
           from
           our
           First
           Progenitors
           ,
           both
           our
           Understandings
           and
           Wills
           are
           miserably
           shatter'd
           ;
           yet
           these
           Original
           Impressions
           are
           not
           effaced
           ,
           because
           they
           are
           of
           the
           very
           
             Nature
             of
             Man
          
           as
           he
           is
           a
           Rational
           Creature
           .
           Therefore
           these
           cannot
           be
           wholly
           expung'd
           out
           of
           Mens
           hearts
           ,
           they
           are
           the
           Indelible
           Stamp
           of
           God
           on
           every
           Soul.
           And
           the
           more
           conformable
           any
           Man's
           life
           and
           actions
           are
           to
           them
           ,
           the
           more
           clear
           and
           bright
           is
           his
           apprehension
           and
           judgment
           concerning
           the
           truth
           and
           reality
           ,
           as
           well
           as
           the
           excellency
           of
           them
           .
        
         
           Wherefore
           let
           us
           descend
           into
           our
           own
           breasts
           ,
           and
           be
           acquainted
           with
           our selves
           :
           and
           by
           that
           
           means
           we
           shall
           come
           to
           find
           in
           our
           minds
           a
           Stock
           of
           Principles
           ,
           which
           will
           very
           much
           endear
           Religion
           to
           us
           :
           for
           as
           it
           will
           hugely
           please
           us
           to
           see
           a
           great
           part
           of
           our
           Religion
           born
           in
           us
           and
           bred
           up
           with
           us
           ,
           so
           it
           will
           be
           a
           powerful
           motive
           to
           us
           to
           exert
           those
           Virtues
           which
           are
           so
           fitted
           to
           our
           Natures
           ,
           and
           ,
           as
           I
           may
           say
           ,
           were
           Calculated
           for
           them
           .
           Wherefore
           having
           this
           prevalent
           Incitement
           ,
           let
           us
           not
           be
           cold
           and
           indifferent
           in
           the
           practice
           of
           Righteousness
           and
           Holiness
           ;
           let
           us
           manfully
           break
           through
           all
           obstacles
           and
           impediments
           ,
           and
           let
           us
           be
           vigorous
           and
           zealous
           in
           the
           waies
           of
           Religion
           ,
           even
           of
           that
           which
           God
           by
           an
           Insite
           Principle
           dictates
           to
           us
           :
           and
           the
           rather
           ,
           because
           this
           is
           so
           considerable
           a
           step
           to
           and
           a
           part
           of
           that
           Higher
           Strain
           and
           Improvement
           ,
           which
           we
           are
           chiefly
           to
           be
           concern'd
           for
           ,
           namely
           ,
           the
           Institution
           of
           the
           Blessed
           Iesus
           ,
           our
           conformity
           to
           which
           is
           absolutely
           necessary
           in
           order
           to
           our
           Salvation
           and
           Happiness
           .
           To
           conclude
           ,
           let
           us
           be
           stedfast
           and
           unmoveable
           in
           our
           duty
           ,
           seeing
           the
           Principles
           and
           Reasons
           of
           it
           are
           such
           .
           And
           let
           it
           evidently
           appear
           in
           our
           lives
           ,
           that
           the
           esteem
           and
           love
           we
           have
           for
           Goodness
           and
           Virtue
           are
           not
           Passion
           ,
           but
           Reason
           ▪
           not
           Imagination
           ,
           but
           Solid
           Judgment
           .
        
         
           THE
           END
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A37996-e300
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Socrat
             ▪
             apud
             Platonem
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             De
             Leg.
             &
             alibi
             .
          
           
             *
             Quendam
             inesse
             humanae
             menti
             ,
             &
             quidem
             naturali
             instinctu
             ,
             divinitatis
             Sensum
             ,
             extra
             controversiam
             ponimus
             .
             Calvin
             .
             Instit
             .
             l.
             1.
             c.
             3.
             
             Omnious
             inditum
             esse
             divinitus
             Religionis
             semen
             experientia
             testatur
             .
             Ibid.
             c.
             4.
             
          
           
             *
             S.
             Chrysost
             .
             Hom.
             12.
             ad
             Pop.
             Antioch
             .
          
           
             *
             Iuv.
             Sat.
             11.
             
          
           
             *
             Mat.
             14.
             2.
             
          
           
             *
             Prov.
             6.
             17.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plutarch
             .
             de
             Educat
             .
             Pueror
             .
          
           
             ‡
             Sueton.
             in
             Iul.
             Caes.
             
          
           
             *
             Neque
             enim
             unquam
             in
             tantum
             convalescet
             nequitia
             ,
             nunquam
             sic
             contra
             virtutes
             conjurabitur
             ,
             ut
             non
             Sapientiaenomen
             venerabile
             &
             sacrum
             maneat
             .
             Sen.
             Epist.
             14.
             
          
           
             †
             Consensio
             omnium
             gentium
             jus
             naturae
             putanda
             est
             .
          
           
             Tusc.
             Q.
             l.
             1.
             
          
           
             ‡
             Ethic.
             l.
             5.
             c.
             7.
             
          
           
             *
             Prima
             &
             optima
             rerum
             Natura
             piet
             tis
             est
             magistra
             ▪
             quae
             nullo
             vocis
             ministerio
             ,
             nullo
             usu
             literarum
             indigens
             ,
             prop●iis
             ac
             tacitis
             viribus
             charitatem
             parentum
             pectoribus
             liberorum
             infundit
             .
             lib.
             5.
             c.
             4.
             
             Solida
             virtus
             nascitur
             magis
             quàm
             fingitur
             .
          
           
             †
             De
             Jure
             Nat.
             &
             Gent.
             l.
             1.
             c.
             6
             ,
             7.
             
          
           
             †
             Laert.
             
               in
               vit
            
             .
             Pyrrh
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Laert.
             in
             Aristip.
             
          
           
             ‡
             Tusc.
             Q.
             lib.
             5.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret
             .
             haeret
             .
             Fab.
             l.
             1.
             
          
           
             †
             Si
             autem
             Papa
             erraret
             praecipiendo
             vitia
             ,
             vel
             prohibendo
             virtutes
             ,
             teneretur
             Ecclesia
             credere
             vitia
             esse
             bona
             ,
             &
             virtutes
             malas
             ,
             nisi
             vellet
             contra
             conscientiam
             peccare
             .
             De
             Sum.
             Pontif
             .
             l.
             4.
             c.
             5.
             
          
           
             †
             Lib.
             1.
             
             ●
             .
          
           
             †
             De
             Legibus
             Naturae
             Disquisitio
             Philosoph
             .
          
           
             *
             Demonstration
             of
             the
             Divine
             Authority
             of
             the
             Law
             of
             Nature
             .
             
               And
               his
            
             Account
             of
             Platonick
             Philosophy
             .
          
           
             ‡
             Chap.
             2.
             
             §
             20.
             
          
           
             *
             Reflections
             on
             the
             Essay
             of
             Humane
             Understanding
             .
          
           
             †
             Conference
             with
             ●
             Theist
             .
             2d
             
               Part
               p.
            
             36
             ,
             37.
             
          
           
             *
             Essay
             of
             Humane
             Understanding
             .
             
               Book
               1.
               
               Chap.
               2.
            
             
          
           
             †
             Essay
             ,
             B.
             1.
             c.
             3.
             p.
             23.
             
          
           
             *
             Essay
             ,
             B.
             2.
             c.
             28.
             
          
           
             ‡
             Edition
             the
             First
             .
          
           
             †
             
               Last
               Letter
               to
               the
               Bishop
               of
            
             Worcester
             ,
             pag.
             361
             ,
             362
             ,
             363.
             
          
           
             †
             Dio.
             Cass.
             ●ist
             .
             Rom.
             lib.
             44.