ROM. 2. 15.
I Shall at this time finish the matter I intended out of this Text, which was to shew, That all the Moral excellency and worth, a man by nature can attain unto, deserveth not to be called Grace and Godliness. The onely thing considerable, that remaineth to be discussed, is, Whether those Moral Vertues, the choicest Heathens are so exact in describing of, and pressing to, are Grace: For there is nothing seemeth to be so like godliness, as those Moral Vertues, Fortitude, Temperance, Justice, Liberality, &c. and seeing the Scripture commands the same things, that those Authors do so commend, it may justly be doubted, whether to have those Moral Vertues that do so excellently civilize a man, and orderly regulate all his actions, that the Church and Commonwealth where he liveth, receiveth much good by him, be not enough to Salvation. This is a point of great concernment, for who doth not think, if he attain to such a well-tempered life, that he is in the necessary way to salvation? For the better discovery of the truth in this point, consider these things:
First, That the Heathens were right in this, in commending Moral Philosophy above all other Arts, because the end of it was to make men civilly good, and orderly to govern their actions: Therefore Seneca said well, The other Arts are called Liberal, because they are worth the study of a free and ingenuous man; but this is called Liberal, because it makes a man free, and sets him at liberty from his passions and vices. All the Sciences lie in Contemplation and Speculation, but this endeavoreth to bring a man to the injoyment of some good, which is his end. The former were onely invented Ut. Exercitia ingenii, not Remedia animi, but this to be a medicine and cure of the soul. Hence when they compared all the Arts together, sometimes they resembled them to a field; Natural Philosophy they made the plants and roots that grew therein; Logick the hedge that inclosed the field; but Moral Vertue was the fruit growing thereon: At other times they compared them to an Egg; the yolk or substance, was Moral Philosophy; the shell was Logick. Thus far they did well, that they thought it more excellent to reform a mans manners, to better his conversation, then to know the Motions of the Heavens, or to dispute subtilly: Therefore they called it the musick of the soul, as that which did tame and quiet mens unruly passions, and regulate their crooked lives; and herein they will certainly at the day of judgement condemn many Christians, who labor more for knowledge, and how to get skill and understanding in those matters which have applause in the world, then to live soberly and righteously.
Secondly, Howsoever Plato and other Heathens, have labored much in laying down Doctrines and Precepts to cure mens lives, yet Aristotle hath the more general approbation, for describing of Ethical Doctrine; Indeed Plato hath more Divine matter in his works, but Aristotle methodizeth it; therefore one said, That all things lay confused, till Aristotle came, who put them unto order. As the great Army of the M[…]des was confused and tumultuous, till Cyoxares their General regulated them. Yet the Fathers, they generally were most addicted to Plato, from whom also they sucked in some corrupt opinions, which their Christianity did not quite wash away; and because of their former life and opinions, it is an usual thing with them to call the Christian Doctrine, and the Christian Religion, Philosophy: But afterwards Aristotle began to be admired, whom Averroes called the Rule and Example, which Nature had found out, to demonstrate the ultimate perfection of a man; yea, some Popish Writers have thought him a glorified Saint in Heaven: But whatsoever excellent Doctrine he might propound to make men civil, and externally vertuous, yet the Christian Religion doth reveal a far more excellent and noble way; and therefore if we take Solomons Proverbs, which we may call Solomons Ethicks; how infinitely doth he transcend Aristotle, for though both may prescribe the same Moral duty, yet Solomon still carrieth us out to God, and sets up a sure light to direct our feet in a good and upright way.
Thirdly, That which we call Ethicks, or moral Philosophy, is a doctrine informing us how to regulate our actions, according to honesty and righteousness, that so we might be happy: For although Heathens miserably erred, and were confounded, about what happiness was, and the chiefest good, yet they all concluded, there was such a thing, and that the way thereunto was onely by vertuous actions: The nature of which they described to be in keeping of an excellent Mean, so that a man do not fail in excess or defect; and all this was to be done for vertues sake, out of love to it; as for example, they made Temperance a vertue, but when and how? even when a man had got an habit of this sobriety rooted in him; not excessive in any things of pleasure, nor yet defective in things convenient and necessary; and all this he doth not for applause sake, or to preserve his health, but out of a love to vertue: This therefore they press, that he who would be happy, he must be a vertuous man; and certainly, this may seem an high point, that they held none vertuous, but such who did vertuous actions, for vertues sake: This laid down, it will be very profitable to know whether this be not Grace: whether any men need to do any more: would it not be well, if many amongst us were thus far moralized? The answer is negative, All such vertues, let men attain to never so much loveliness and comeliness in them, yet are not the Grace God requireth of those who would be saved: Their Temperance, their Meekness, their Justice, is far different from that Temperance, Meekness and Righteousness, which the spirit of God works in us; therefore there are some Divines that say, The Scripture never useth vertue in that sense, as the Philosophers do; neither (say they) is Grace ever called vertue: But I cannot say this latter is true, for the Scripture saith, A vertuous woman, Prov. 30. 10. that is, A gracious godly woman; and the Apostle speaking of the chain of Graces, saith, Adde to faith, vertue; and to vertue knowledge, 1 Pet. 1. 5. It is true, to deliver such matter as this, as to love a good and honest action for honesties sake, seemeth to be very high, and we may justly question, whether ever any Heathen was so vertuous in that respect; they were onely notions, delivered by men in Books, not realities practised in mens lives; but grant all this were so, and we have many men amongst us, who are admirably moralized, prudence and reason hath wonderfully civilized them, that they abhor any gross sins, as that which is against the nature of a man, and makes him become bruitish; but yet none of these are yet in a state of Grace. And consider well the grounds of this point, that at last thou mayest be provoked to true godliness: