And because the best of men do frequently fall short of that obedience, which is due to the Laws of God; therefore in case of transgression, natural light doth direct men to repentance, which is an hearty sorrow for our neglects and violations of the Divine Law, accompanied with a firm and effectual purpose and resolution of amendment for the future. Which though it do suppose the Commandments of God not to have been duly observed, yet is it the only remedy left in such cases.
Some have questioned, whether there be any obligation upon us for this, by the light of nature; partly, because the Stoicks deny it; and partly, because reason will tell a man that it cannot afford any compensation to Divine justice. To which I should say, That the Stoicks indeed do deny this, because it implies passion, which their wise man must be without; yet they will admit a man to be displeased with himself for any error or mistake, which is much the same thing with sorrow, though under another name. And though this be not enough to satisfie infinite justice, yet it is that which reason doth oblige us to. We expect from those who offend us, that they should profess their sorrow and shame, beg pardon, and promise amendment. And the men of Nineveh did upon a Natural principle betake themselves to this remedy, and with good success, though they were doubtful of it, Who can tell if God (Ion. 3. 9) will turn and repent?
This conformity to the Law of God requires a twofold condition, Universality. Regularity.
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Universality; both as to the time, and the duties themselves; without any such picking and chusing amongst them, as may bend the Laws to make them suitable to our own interests and humours.
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Regularity; in the due proportioning of our love, and zeal, and observance, according to that difference which there is in the true nature and consequence of the things themselves; preferring mercy and obedience, before sacrifice; and the weighty matters of the Law, before tything of mint and cummin; righteousness and peace, before meat and drink. ‘Tis true, the least commandment is not to be neglected, as having stamped upon it the autority of the great God: But then we are to consider, that the same autority by which that is injoined, doth oblige us to prefer other things before it. So that a man doth disobey in doing a good thing, when upon that account he neglects what is far better. And the mistake of men about this, is the true cause of that which we call Superstition which is one of the opposites to Religion, and so destructive to the true nature of it. Men being apt to think themselves priviledged for their neglects and failings in some greater matters, by their zeal about lesser things.
Now nothing will contribute more to banish this Superstition out of the world, than a sober enquiry into the nature and causes of things, whereby we may be able to take a just estimate of their evidence and importance, and consequently to proportion our zeal about them.
I mention this the rather, because it hath been by some objected, that humane Learning and Philosophy doth much indispose men for this humble submission to Divine Laws, by framing their minds to other notions and inclinations than what are agreeable to Religion.
But that this is a false and groundless prejudice, may be made very evident; The true knowledg of the nature of things, being amongst natural helps, one of the most effectual to keep men off from those two extremes of Religion, Superstition and Prophaneness.
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For Superstition; this doth properly consist in a misapprehension of things, placing Religion in such things as they ought not for the matter, or in such a degree as they ought not for the measure; which proceeds from ignorance.
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For Prophaneness; this doth consist in a neglect or irreverence towards sacred things and duties, when such matters as ought to have our highest esteem, are rendered vile and common. And this likewise doth proceed from ignorance of the true nature of things. Now one of the best remedies against this, is the study of Philosophy, and a skill in nature, which will be apt to beget in men, a veneration for the God of nature. And therefore to those Nations who have been destitute of Revelation, the same persons have been both their Philosophers and their Priests; those who had most skill in one kind of knowledg, being thought most fit to instruct and direct men in the other. And if we consult the stories of other places and times, we shall constantly find those Nations most solemn and devout in their worship, who have been most civilized and most philosophical. And on the contrary, those other Nations in America and Africa, whom Navigators report to be most destitute of Religion, are withall most brutish and barbarous as to other Arts and knowledg.
It cannot be denyed indeed, but that a slight superficial knowledg of things, will render a man obnoxious either to Superstition, or to Atheistical thoughts; especially if joined with a proud mind and vicious inclinations. He that hath made some little progress in natural enquiries, and gotten some smattering in the phrases of any Theory, whereby (as he conceives) he can solve some of the common Phaenomena, may be apt to think, that all the rest will prove as easie as his first beginning seems to be; and that he shall be able to give an account of all things: But they that penetrate more deeply into the nature of things, and do not look upon second causes, as being single and scattered, but upon the whole chain of them as linked together, will in the plainest things, such as are counted most obvious, acknowledg their own ignorance, and a Divine power; and so become more modest and humblé in their thoughts and carriage. Such inquisitive persons will easily discern (as a noble Author hath well expressed it) that the highest link of Natures Chain is fastened to Jupiter’s Chair.
This (notwithstanding it be a digression) I thought fit to say, by way of vindication and answer to those prejudices, which some men have raised against humane Learning and the study of Philosophy, as if this were apt to dispose men unto Atheistical principles and practices. Whereas a sober enquiry into the nature of things, a diligent perusal of this volume of the world, doth of it self naturally tend to make men regular in their minds and conversations, and to keep them off from those two opposites of Religion, Superstition and Prophaneness.
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