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CHAP. LIV.
Of Moral Philosophy.
IT remains now, that if there be any part of Philo∣sophy that contains the Discipline of Manners, to inquire whether the same do not rather consist in va∣riety of use, custom, observation, and perservation of life, than in the little Rules of Philosophy; which are changeable according to the times, places, and opini∣nions of men; and such as threats and fair words teach Children, Laws and Punishments cause men to learn. Of some things which cannot be taught, natural In∣dustry makes an addition in men; for many things wax out of use, through process of time, and consent of the people. Hence it comes to pass, that that was then a Vice, which is now accompted a Virtue; and that which is here a Virtue, in another place is compted a Vice; what one man thinks honest, another man thinks dishonest; what some hold to be just, others condemn as unjust, as the Laws, Opinions, Times, Pla∣ces, and Interests of Government vary. Among the Athenians, it was lawful for a man to marry his Couzen∣german; among the Romans, it was altogether for∣bidden: Formerly among the Jews, and now among the Turks, it is lawful to have plurality of Wives, be∣sides Curtisans and Concubines; but among us Chri∣stians it is not onely forbid, but accompted a most hor∣rible sin. Lastly, that the women should go to Play∣houses, and be seen publickly by all persons, was a∣mong those Nations accompted no dishonour; and yet among the Romans so to do, was held infamous and dishonest. However, the Romans were wont to
Page 147
take their Wives with them to great Entertainments, where they went to appear in great Splendor, and a∣bide in the best parts of the house: but in Greece no married wife was admitted to any Banquet or Feast, unless it were among their neerest Relations; nor was she to converse but in the most retir'd parts of the house, where no man went but the nearest of Kin. Among the Lacedaemonians and Egyptians, it was ac∣compted an honourable thing to steal; but among us, Thieves are taken and hang'd. Some Nations are so planted by Heaven, that they appear eminent for the unity and singularity of their Customs. The Seythi∣ans were always infamous for Savageness and Cruel∣ty. The Italians were always eminent for their Mag∣nanimity. The Gaules were reproach'd for Stupidi∣ty. The Sicilians were always subtile. The Asiaticks Luxurious, the Spaniards Jealous, and great Boasters. Besides, several Nations have some particular marks of distinction, which are the more immediate marks of Heaven; so that a man may easily discern of what Nation such or such a stranger may be, by his Voice, Speech, Tone, Designe, Conversation, Diet, Love or Hatred, Anger and Malice, and the like. For who that sees a man marching in more state than a Dung∣hill-Cock, in gate like a Fencer, a confident Look, a deep Tone, grave Speech, severe in his Carriage, and tatter'd in Habit, that will not straight judge him to be a German? Do we not know the French by their mo∣derate Gate, effeminate Carriage, smiling Countenance, pleasing Voice, courteous Speech, modest Behaviour, and careless Habit? The Italians we behold more slow in Gate, their Carriage grave, their Countenances varying, of few words, captious in Discourse, in their Behaviour magnificent, and decent in their Habit. In Singing also the Italians Bleat, the Spaniards Whine, the Germans Howl, and the French Quaver.
Page 148
In Discourse, the Italians are grave, but subtile; the Spaniards neat, but great boasters; the French quick and ready, but proud; the Germans foure, but simple. In Council, the Italian is provident, the Spaniard sub∣tile, the French rash, the German for profit. Toward Strangers, the Italians are officious, the Spaniard plea∣sant, the French are milde, the Germans rude and chur∣lish. In their Anger and Malice, the Italians are close, the Spaniards hard to be appeas'd, the French full of threats, the Germans full of revenge. In Con∣versation, the Italians are prudent, the Spaniards cau∣tious, the French gentle, the Germans imperious. As to their Amours, the Italians are jealous, the Spaniards impatient, the French inconstant, the Germans ambiti∣ous. In business, the Italians are circumspect, the Germans laborious, the Spaniards watchful, the French careful. In War, the Italians are stout, but cruel; the Spaniard full of Stratagems, the Germans fierce and mercenary, the French magnanimous, but rash. The Italians are famous for Learning, the Spaniard or Portugal for Navigation, for Affability the French, for Religion and Mechanick Arts the Germans. And in∣deed, every particular Nation, whether civil or barba∣rous, has some particular Manners and Customs par∣ticularly imprinted by Heavenly Influence, different from others, not to be acquir'd by any Art or Philo∣sophy, but such as are meerly natural to the Inhabi∣tants, without any assistance of Education. But let us return to those who have publickly treated concerning these things. Those Authors, like the Serpent, have given us the possession of that fruit, by the eating whereof we shall understand Good and Evil; though they all cry, that it is best for men to follow Vertue, and eschew Vice. But how much more certain, how much more profitable, and indeed how much more happy would it be for us, that we should not onely not
Page 149
commit sin, but also not know it? Who is ignorant that by that very thing we all then become miserable, when our first Parents learnt to distinguish between Good and Evil? And therefore perhaps the Errour of Philosophers might be pardon'd, if under the notions of Vertue and Goodness they did not teach us the worst of Evils, and the most shameful Vices. Now there are many Sects of these Philosophers that teach us Ethicks; as the Academick the Cyrenaick Eliack. Me∣garick, Cynick, Eroitick, Stoick, Paripatetick with many other such-like. Of all which, that Theodorus, who was honoured with the Title of a God, thus gave his Verdict; That wise men would not stick to give their minds to Thieving, Adultery, or Sacriledge, when they found a seasonable opportunity: for there is not any one of these that is evil by nature; and therefore if the vulgar opinion generally conceiv'd concerning these things, were set aside, there is no reason but a Philosopher might publickly go to a Whore without a reproof. This was one of the Maximes of that Hea∣venly Philosopher, than which nothing could have been reveal'd more wicked, unless it be that which we read in Aristotle, and was also by the Law permitted in Crete, male-Venery, which Jerome the Peripatetick ex∣tolls, saying, That the use thereof had been the de∣struction of many tyrannical Governments. But the words of Aristotle in his Politicks, where he makes it profitable for a Commonwealth that the Vulgar should not be too numerous in Off-spring, are these. The Law-giver, saith he, wisely and carefully ordained ma∣ny things in relation to temperance in Diet, a thing very necessary; as also touching Divorcing of women, providing and establishing the use of Males, left the multitude of Children should encrease too fast. This is that Aristotle, whose Ri•es and Customs were con∣demn'd by Plato; whence grew that hatred and ingra∣titude
Page 150
of his toward his Master: This is he who fea∣ring the punishment of his wicked life, fled privately, and in haste, out of Athens; who being the most in∣grateful person in the world to his Benefactors, poy∣son'd Alexander, by whom he was most liberally and magnificently rewarded; who also restor'd him to his Country, and trusted him with his Life, his Body, and Soul. This was he, who having an ill opinion of the Soul, deni'd any place of Joy after death; who filch∣ing the sayings of the Ancients, and likewise putting false Interpretations upon them, sought to increase the fame of his Ingenuity by Theft and Calumny. He who at length grown old in wickedness, and running mad out of an immoderate desire of knowledge, was the Author of his own death, becoming a Sacrifice fit∣ting for the Devil that taught him his learning. This is that worthy Doctor so frequent now adays in our Latine Schools, whom my fellow-Pupils, Cullen Divines, have translated to Heaven, having publish'd a Book entitled Of the salvation of Aristotle; as also another Pamphlet both in Prose and Verse, Of the Life and Death of Aristotle; upon which they have made a Theological Comment, at the end whereof they con∣clude, that Aristotle was the forerunner of Christ in Naturals, as John the Baptist was his forerunner in Spirituals. But now let us hear what these Philosophers say concerning Happiness and the chiefest Good, which some plac'd in Pleasure, as Epicurus, Aristippus, Gnidius, Eudoxus, Philoxenes, and the Cyrenaicks. Others joyn'd Honesty with Pleasure, as Dinomachus, and Caliph•. Others in the choice gifts of Nature, as Carneades, and Hierome of Rhodes. Others in Grief, as Diodorus. Others in the Vertues, as Pythagoras, So∣crates, Aristotle, Empedocles, Democritus, Zeno Citicus, Cleantes, Hecaton, Possidonius, Dionysius of Babylon, and Antisthenes, and all the Stoicks. Many also of
Page 151
our Divines, adhering to them, do to this day raise great Disputes concerning the connexion of the Vertues, and what should be that common foundation of Hap∣piness, to the building of which all the Vertues ought to meet: For unless they all meet in one, 'tis impossi∣ble they should make a man happy, though there should be but one wanting. Seeing therefore that the Ver∣tues themselves are in some manner different and re∣pugnant one from another, as Liberality and Thrift, Magnanimity and Humility, Mercy and Justice, Con∣templation and Labour; unless they all concur Har∣moniously together, they are not to be esteem'd Ver∣tues, but Vices. Now that wherein they ought all to concur, is Justice, according to the Opinion of Am∣brose and Lactantiu•, who together with Macrobius, have followed the Opinion of Plato in his Common∣wealth. Others take it to be Temperance, that im∣poseth a mean in all things. Others will have it to be Sanctity, as Plato in his Epinomides. Others hold it to be Charity, without which all other Vertues little avail, as saith St. Paul; and upon this Question Scotus, Henry, Thomas Aquinas, and others, have at this day raised very great Disputes. But let us return where we began. Some men have plac'd Felicity in Fortune, as Theophrastus. Aristotle places it in Fortune, joyn'd with Vertue, and the Gifts of generating Nature: as also in Pleasure, varnished over with the profession of Vertue; as if Epicurus did not defend and shelter his Pleasure under the same pretence. The other Peri∣pateticks thought that it consisted in Speculation. Herillus the Philosopher, Alcidamus, and many Socra∣ticks, held Knowledge to be the chief good. The Platonicks, together with their Master Plato, and Plo∣tinus, never without a smack of Divinity, will not permit Happiness to be separated from the Chief Good. Bias of Pryena constituted supream Happi∣ness
Page 152
in Wisdome; Bion and Borysthenes in Prudence▪ Thales Milesius in a mixture of these: Pittacus of Mi∣tylene in well doing: Cicero in leisure from all business; though when we have sought far and neer, it is onely to be found in God alone. I pass by the crowd of Vulgar Philosophers, that took away all Felicity; as Pyrrho Eliensis, Euricolus, and Xenophanes; or else plac'd it in Glory, Fame, Honour, Power, freeness from Trouble, Riches, and the like: as Periander Corinthus, and Lycophron, together with those of whom the Psalmist thus saith: Whose mouth talketh vanity, and whose right hand is the right hand of iniquity; whose sons are as new plantations in their youth, & whose daugh∣ters are as the polished corners of the Temple; whose gar∣ners are full and plenteous with all store; whose sheep bring forth thousands, and ten thousands in their steets: whose oxen are strong to labour; who have no decay, no leading into captivity, and no complaining in their streets. Those who enjoy'd these benefits, they accompted hap∣py. Now concerning Pleasure, they all believe as diffe∣rently concerning it: for, as I told you before, Epicurus makes it to be the Supream Good; but on the other side, Architas• Tarentinus, Antisthenes, and Socrates, ac∣compt it to be the Chief Evil. Speusippus, and some of the antient Academicks, said, that Pleasure and Pain were two Evils opposite one to the other; but that was the Good, which was in the mean between 'um. Zeno esteem'd Pleasure neither Good nor Evil, but an indifferent thing. Critolaus the Peripatetick and Pla∣to, affirm Pleasure not onely to be evil it self, but also the fountain of all evils. It would be over-tedious to re∣cite the Opinions of all men concerning Felicity, and to heap 'um up all together; with which many Scrib∣lers have fill'd whole Volumes. For St. Austin puts us in minde of one hundred and eighty Opinions col∣lected by Varro, touching this very Subject; the chiefest
Page 153
whereof we have here taken an occasion to repeat. But now let us see how all these Opinions agree with the Doctrine of Christ, and we shall find, that Blessed∣ness and chief Happiness are not to be attain'd or ac∣quir'd by Stoick Vertue, Academical Severity, or Peri∣patetick Speculation, but by Faith and Grace. You have heard how some Philosophers place Chief Hap∣piness in Pleasure; but Christ in Hunger and Thirst. Others in Fame and Renown; but Christ in the Cur∣ses and Hatred of Men. Others in Beauty, Health, Mirth, and Pleasure; but Christ in Weeping and Mourning. Others in Wisdome and Knowledge, and the Moral Virtues; but Christ in Innocency, Sim∣plicity, and uprightness of Heart. Others in Military Glory, and famous Actions; but Christ in Peace. Others in Fortune; but Christ in Mercy. Others in Pomp and Honour; but Christ in Humility, calling the Meek Blessed. Others in Power and Victory; but Christ in Persecution. Others in Riches; but Christ in Poverty. Christ teaches us, That Vertue is not to be acquired but by Grace granted from above; the Philosophers, by use and Natural Gifts: Christ teaches us to desire the Good Will of all Men, to Love our Enemies, Lend freely, to take Revenge of no body, to give to every one that asks; the Philosophers, on∣ly to those that are able to recompence Courtesie for Courtesie; and that there is nothing more Lawful, than to be Angry, bear Malice, make War, and exercise Usury. These Philosophers were they that first Erected the Pelagian Heresie, with their Free-Will, dictates of Reason, and Light of Nature. Therefore saith Lactan∣tius, all Moral Philosophy is a vain and empty thing, neither sufficient to instruct men in the Rules of Justice, neither in their duty or Government of themselves. Lastly, it is altogether repugnant to the Law of God, and Doctrine of Christ; owing its chief honour to Sa∣tan.
Of Moral Philosophy.
IT remains now, that if there be any part of Philo∣sophy that contains the Discipline of Manners, to inquire whether the same do not rather consist in va∣riety of use, custom, observation, and perservation of life, than in the little Rules of Philosophy; which are changeable according to the times, places, and opini∣nions of men; and such as threats and fair words teach Children, Laws and Punishments cause men to learn. Of some things which cannot be taught, natural In∣dustry makes an addition in men; for many things wax out of use, through process of time, and consent of the people. Hence it comes to pass, that that was then a Vice, which is now accompted a Virtue; and that which is here a Virtue, in another place is compted a Vice; what one man thinks honest, another man thinks dishonest; what some hold to be just, others condemn as unjust, as the Laws, Opinions, Times, Pla∣ces, and Interests of Government vary. Among the Athenians, it was lawful for a man to marry his Couzen∣german; among the Romans, it was altogether for∣bidden: Formerly among the Jews, and now among the Turks, it is lawful to have plurality of Wives, be∣sides Curtisans and Concubines; but among us Chri∣stians it is not onely forbid, but accompted a most hor∣rible sin. Lastly, that the women should go to Play∣houses, and be seen publickly by all persons, was a∣mong those Nations accompted no dishonour; and yet among the Romans so to do, was held infamous and dishonest. However, the Romans were wont to
Page 147
take their Wives with them to great Entertainments, where they went to appear in great Splendor, and a∣bide in the best parts of the house: but in Greece no married wife was admitted to any Banquet or Feast, unless it were among their neerest Relations; nor was she to converse but in the most retir'd parts of the house, where no man went but the nearest of Kin. Among the Lacedaemonians and Egyptians, it was ac∣compted an honourable thing to steal; but among us, Thieves are taken and hang'd. Some Nations are so planted by Heaven, that they appear eminent for the unity and singularity of their Customs. The Seythi∣ans were always infamous for Savageness and Cruel∣ty. The Italians were always eminent for their Mag∣nanimity. The Gaules were reproach'd for Stupidi∣ty. The Sicilians were always subtile. The Asiaticks Luxurious, the Spaniards Jealous, and great Boasters. Besides, several Nations have some particular marks of distinction, which are the more immediate marks of Heaven; so that a man may easily discern of what Nation such or such a stranger may be, by his Voice, Speech, Tone, Designe, Conversation, Diet, Love or Hatred, Anger and Malice, and the like. For who that sees a man marching in more state than a Dung∣hill-Cock, in gate like a Fencer, a confident Look, a deep Tone, grave Speech, severe in his Carriage, and tatter'd in Habit, that will not straight judge him to be a German? Do we not know the French by their mo∣derate Gate, effeminate Carriage, smiling Countenance, pleasing Voice, courteous Speech, modest Behaviour, and careless Habit? The Italians we behold more slow in Gate, their Carriage grave, their Countenances varying, of few words, captious in Discourse, in their Behaviour magnificent, and decent in their Habit. In Singing also the Italians Bleat, the Spaniards Whine, the Germans Howl, and the French Quaver.
Page 148
In Discourse, the Italians are grave, but subtile; the Spaniards neat, but great boasters; the French quick and ready, but proud; the Germans foure, but simple. In Council, the Italian is provident, the Spaniard sub∣tile, the French rash, the German for profit. Toward Strangers, the Italians are officious, the Spaniard plea∣sant, the French are milde, the Germans rude and chur∣lish. In their Anger and Malice, the Italians are close, the Spaniards hard to be appeas'd, the French full of threats, the Germans full of revenge. In Con∣versation, the Italians are prudent, the Spaniards cau∣tious, the French gentle, the Germans imperious. As to their Amours, the Italians are jealous, the Spaniards impatient, the French inconstant, the Germans ambiti∣ous. In business, the Italians are circumspect, the Germans laborious, the Spaniards watchful, the French careful. In War, the Italians are stout, but cruel; the Spaniard full of Stratagems, the Germans fierce and mercenary, the French magnanimous, but rash. The Italians are famous for Learning, the Spaniard or Portugal for Navigation, for Affability the French, for Religion and Mechanick Arts the Germans. And in∣deed, every particular Nation, whether civil or barba∣rous, has some particular Manners and Customs par∣ticularly imprinted by Heavenly Influence, different from others, not to be acquir'd by any Art or Philo∣sophy, but such as are meerly natural to the Inhabi∣tants, without any assistance of Education. But let us return to those who have publickly treated concerning these things. Those Authors, like the Serpent, have given us the possession of that fruit, by the eating whereof we shall understand Good and Evil; though they all cry, that it is best for men to follow Vertue, and eschew Vice. But how much more certain, how much more profitable, and indeed how much more happy would it be for us, that we should not onely not
Page 149
commit sin, but also not know it? Who is ignorant that by that very thing we all then become miserable, when our first Parents learnt to distinguish between Good and Evil? And therefore perhaps the Errour of Philosophers might be pardon'd, if under the notions of Vertue and Goodness they did not teach us the worst of Evils, and the most shameful Vices. Now there are many Sects of these Philosophers that teach us Ethicks; as the Academick the Cyrenaick Eliack. Me∣garick, Cynick, Eroitick, Stoick, Paripatetick with many other such-like. Of all which, that Theodorus, who was honoured with the Title of a God, thus gave his Verdict; That wise men would not stick to give their minds to Thieving, Adultery, or Sacriledge, when they found a seasonable opportunity: for there is not any one of these that is evil by nature; and therefore if the vulgar opinion generally conceiv'd concerning these things, were set aside, there is no reason but a Philosopher might publickly go to a Whore without a reproof. This was one of the Maximes of that Hea∣venly Philosopher, than which nothing could have been reveal'd more wicked, unless it be that which we read in Aristotle, and was also by the Law permitted in Crete, male-Venery, which Jerome the Peripatetick ex∣tolls, saying, That the use thereof had been the de∣struction of many tyrannical Governments. But the words of Aristotle in his Politicks, where he makes it profitable for a Commonwealth that the Vulgar should not be too numerous in Off-spring, are these. The Law-giver, saith he, wisely and carefully ordained ma∣ny things in relation to temperance in Diet, a thing very necessary; as also touching Divorcing of women, providing and establishing the use of Males, left the multitude of Children should encrease too fast. This is that Aristotle, whose Ri•es and Customs were con∣demn'd by Plato; whence grew that hatred and ingra∣titude
Page 150
of his toward his Master: This is he who fea∣ring the punishment of his wicked life, fled privately, and in haste, out of Athens; who being the most in∣grateful person in the world to his Benefactors, poy∣son'd Alexander, by whom he was most liberally and magnificently rewarded; who also restor'd him to his Country, and trusted him with his Life, his Body, and Soul. This was he, who having an ill opinion of the Soul, deni'd any place of Joy after death; who filch∣ing the sayings of the Ancients, and likewise putting false Interpretations upon them, sought to increase the fame of his Ingenuity by Theft and Calumny. He who at length grown old in wickedness, and running mad out of an immoderate desire of knowledge, was the Author of his own death, becoming a Sacrifice fit∣ting for the Devil that taught him his learning. This is that worthy Doctor so frequent now adays in our Latine Schools, whom my fellow-Pupils, Cullen Divines, have translated to Heaven, having publish'd a Book entitled Of the salvation of Aristotle; as also another Pamphlet both in Prose and Verse, Of the Life and Death of Aristotle; upon which they have made a Theological Comment, at the end whereof they con∣clude, that Aristotle was the forerunner of Christ in Naturals, as John the Baptist was his forerunner in Spirituals. But now let us hear what these Philosophers say concerning Happiness and the chiefest Good, which some plac'd in Pleasure, as Epicurus, Aristippus, Gnidius, Eudoxus, Philoxenes, and the Cyrenaicks. Others joyn'd Honesty with Pleasure, as Dinomachus, and Caliph•. Others in the choice gifts of Nature, as Carneades, and Hierome of Rhodes. Others in Grief, as Diodorus. Others in the Vertues, as Pythagoras, So∣crates, Aristotle, Empedocles, Democritus, Zeno Citicus, Cleantes, Hecaton, Possidonius, Dionysius of Babylon, and Antisthenes, and all the Stoicks. Many also of
Page 151
our Divines, adhering to them, do to this day raise great Disputes concerning the connexion of the Vertues, and what should be that common foundation of Hap∣piness, to the building of which all the Vertues ought to meet: For unless they all meet in one, 'tis impossi∣ble they should make a man happy, though there should be but one wanting. Seeing therefore that the Ver∣tues themselves are in some manner different and re∣pugnant one from another, as Liberality and Thrift, Magnanimity and Humility, Mercy and Justice, Con∣templation and Labour; unless they all concur Har∣moniously together, they are not to be esteem'd Ver∣tues, but Vices. Now that wherein they ought all to concur, is Justice, according to the Opinion of Am∣brose and Lactantiu•, who together with Macrobius, have followed the Opinion of Plato in his Common∣wealth. Others take it to be Temperance, that im∣poseth a mean in all things. Others will have it to be Sanctity, as Plato in his Epinomides. Others hold it to be Charity, without which all other Vertues little avail, as saith St. Paul; and upon this Question Scotus, Henry, Thomas Aquinas, and others, have at this day raised very great Disputes. But let us return where we began. Some men have plac'd Felicity in Fortune, as Theophrastus. Aristotle places it in Fortune, joyn'd with Vertue, and the Gifts of generating Nature: as also in Pleasure, varnished over with the profession of Vertue; as if Epicurus did not defend and shelter his Pleasure under the same pretence. The other Peri∣pateticks thought that it consisted in Speculation. Herillus the Philosopher, Alcidamus, and many Socra∣ticks, held Knowledge to be the chief good. The Platonicks, together with their Master Plato, and Plo∣tinus, never without a smack of Divinity, will not permit Happiness to be separated from the Chief Good. Bias of Pryena constituted supream Happi∣ness
Page 152
in Wisdome; Bion and Borysthenes in Prudence▪ Thales Milesius in a mixture of these: Pittacus of Mi∣tylene in well doing: Cicero in leisure from all business; though when we have sought far and neer, it is onely to be found in God alone. I pass by the crowd of Vulgar Philosophers, that took away all Felicity; as Pyrrho Eliensis, Euricolus, and Xenophanes; or else plac'd it in Glory, Fame, Honour, Power, freeness from Trouble, Riches, and the like: as Periander Corinthus, and Lycophron, together with those of whom the Psalmist thus saith: Whose mouth talketh vanity, and whose right hand is the right hand of iniquity; whose sons are as new plantations in their youth, & whose daugh∣ters are as the polished corners of the Temple; whose gar∣ners are full and plenteous with all store; whose sheep bring forth thousands, and ten thousands in their steets: whose oxen are strong to labour; who have no decay, no leading into captivity, and no complaining in their streets. Those who enjoy'd these benefits, they accompted hap∣py. Now concerning Pleasure, they all believe as diffe∣rently concerning it: for, as I told you before, Epicurus makes it to be the Supream Good; but on the other side, Architas• Tarentinus, Antisthenes, and Socrates, ac∣compt it to be the Chief Evil. Speusippus, and some of the antient Academicks, said, that Pleasure and Pain were two Evils opposite one to the other; but that was the Good, which was in the mean between 'um. Zeno esteem'd Pleasure neither Good nor Evil, but an indifferent thing. Critolaus the Peripatetick and Pla∣to, affirm Pleasure not onely to be evil it self, but also the fountain of all evils. It would be over-tedious to re∣cite the Opinions of all men concerning Felicity, and to heap 'um up all together; with which many Scrib∣lers have fill'd whole Volumes. For St. Austin puts us in minde of one hundred and eighty Opinions col∣lected by Varro, touching this very Subject; the chiefest
Page 153
whereof we have here taken an occasion to repeat. But now let us see how all these Opinions agree with the Doctrine of Christ, and we shall find, that Blessed∣ness and chief Happiness are not to be attain'd or ac∣quir'd by Stoick Vertue, Academical Severity, or Peri∣patetick Speculation, but by Faith and Grace. You have heard how some Philosophers place Chief Hap∣piness in Pleasure; but Christ in Hunger and Thirst. Others in Fame and Renown; but Christ in the Cur∣ses and Hatred of Men. Others in Beauty, Health, Mirth, and Pleasure; but Christ in Weeping and Mourning. Others in Wisdome and Knowledge, and the Moral Virtues; but Christ in Innocency, Sim∣plicity, and uprightness of Heart. Others in Military Glory, and famous Actions; but Christ in Peace. Others in Fortune; but Christ in Mercy. Others in Pomp and Honour; but Christ in Humility, calling the Meek Blessed. Others in Power and Victory; but Christ in Persecution. Others in Riches; but Christ in Poverty. Christ teaches us, That Vertue is not to be acquired but by Grace granted from above; the Philosophers, by use and Natural Gifts: Christ teaches us to desire the Good Will of all Men, to Love our Enemies, Lend freely, to take Revenge of no body, to give to every one that asks; the Philosophers, on∣ly to those that are able to recompence Courtesie for Courtesie; and that there is nothing more Lawful, than to be Angry, bear Malice, make War, and exercise Usury. These Philosophers were they that first Erected the Pelagian Heresie, with their Free-Will, dictates of Reason, and Light of Nature. Therefore saith Lactan∣tius, all Moral Philosophy is a vain and empty thing, neither sufficient to instruct men in the Rules of Justice, neither in their duty or Government of themselves. Lastly, it is altogether repugnant to the Law of God, and Doctrine of Christ; owing its chief honour to Sa∣tan.