❝stitutions and laws.-Illud stultissimum existimare omnia "justa esse, quæ sita sunt in populorum institutis aut legi"bus."*

Thus it appears, with great evidence, that the civil laws and constitutions in the Pagan world were far from affording a safe and certain rule, which might be depended upon, for the direction of the people in moral duty.

As to the mysteries of which a very eminent writer has made a beautiful representation, as an excellent expedient contrived by the legislators and civil magistrates, for reclaiming the people from their idolatry and polytheism, and engaging them to a life of the strictest virtue, I need not here add any thing to what is offered on this subject in the former volume. It is there shown, that there is no sufficient reason to think that the mysteries were intended to detect the error of the vulgar polytheism, but, rather on the contrary, by striking shows and representations, to create a greater awe and veneration for the religion of their country. And as to morals, notwithstanding the high pretensions of some Pagan writers, especially after Christianity had made some progress, it does not appear, that the original design of them went farther, than the humanizing and civilizing the people, and encouraging them to the practice of those virtues, and deterring them from those vices which more immediately affect society. It will scarce, I believe, be pretended, that admitting the most favourable account of the mysteries, the people were there instructed in a complete body of morals. But the truth is, there were great defects and faults in the original constitution of them, which naturally gave occasion to corruptions and abuses, which began early, and continued long; so that it is to be feared, the mysteries, as they were managed, greatly contributed to that amazing depravation of manners, which like a deluge, overspread the Pagan world. It is observed by the celebrated author above referred to, that

* De Leg. lib. i. cap. 15.

† See vol. I. chap viii. and xix.

“God, in punishment for their turning his truth into a lie,' "suffered their mysteries, which they erected for a school "of virtue, to degenerate into an odious sink of vice and im"morality, giving them up unto all uncleanness and vile affec❝tions."

Divine Legation of Moses, vol. I. book ii. sec. 4, p. 196. marginal note, edit. 4th.

CHAP. V.

Concerning morality as taught by the ancient heathen philosophers. Some of them said excellent things concerning moral virtue, and their writings might in several respects be of great use. But they could not furnish a perfect rule of morals, that had sufficient certainty, clearness, and authority. No one philosopher, or sect of philosophers, can be absolutely depended upon as a proper guide in matters of morality. Nor is a complete system of morals to be extracted from the writings of them all collectively considered. The vanity of such an attempt shown. Their sentiments, how excellent soever, could not properly pass for laws

to mankind.

THOUGH the civil laws and constitutions, or those customs which obtained the force of laws, in the heathen world, could not furnish out a rule of morality, which might be depended upon, to guide men to the true knowledge and practice of moral duty in its just extent; yet it may be alleged, that the instructions and precepts of the philosophers were, if duly attended to, sufficient for that purpose. This is what many have insisted on, to show that there was no need of an extraordinary divine revelation to give men a complete rule of moral duty. It is well known what praises many of the ancients have bestowed on philosophy, and that they have particularly extolled its great usefulness and excellency with regard to morals. Cicero has several remarkable passages to this purpose.* He says that "philosophy is the culture of "the mind, and plucketh up vice by the roots: that it is the "medicine of the soul, and healeth the minds of men: that

* “ Cultura animi philosophia est, hæc extrahit vitia radicitùs: est profectò "animi medicina philosophia, medetur animis: ab eâ, si et boni et beati vo"lumus esse, omnia adjumenta et auxilia petemus benè beatèque vivendi : vi" tiorum peccatorumque nostrorum, omnis à philosophia petenda correctio est. "O vitæ philosophia dux! virtutis indagatrix, expultrixque vitiorum! Quid "non modo nos, sed omnino vita hominum, sine te esse potuisset: Tu inven"trix legum, tu magistra morum et disciplinæ fuisti. Ad te confugimus: à te opem pectemus. Est autem unus dies benè et ex præceptis tuis actus, peccanti "immortalitati anteponendus." See Cicero Tuscul. Disput. lib. ii. cap. 4. et 5. lib. iii. cap. 3. lib. iv. cap. 38. but especially ibid. lib. v. cap. 2.

"from thence, if we would be good and happy, we may draw "all proper helps and assistances for leading virtuous and happy "lives; that the correction of all our vices and sins is to be "sought for from philosophy." And he breaks forth into that rapturous encomium upon it: "O philosophy, the guide "of life! the searcher out of virtue, and expeller of vice! "What should we be, nay, what would the human life be " without thee! Thou wast the inventress of laws, the mis"tress or teacher of manners and discipline. To thee we "flee from thee we beg assistance. And one day spent "according to thy precepts is preferable to an immortality 66 spent in sin." Seneca says, that "philosophy is the study " of virtue."* And some of the moderns have come little behind the ancients, in the admiration they have expressed for the heathen moral philosophy.

I am far from endeavouring to detract from the praises which are justly due to the ancient philosophers and moralists among the Pagans. Admirable passages are to be found in their writings. They speak nobly concerning the dignity and beauty of virtue, and the tendency it hath to promote the perfection and happiness of the human nature; and concerning the turpitude and deformity of vice, and the misery that attends it. They give useful and excellent directions as to many particular virtues, and show the reasons upon which they are founded, in a manner which tends to recommend them to the esteem and practice of mankind. And I doubt not some of them were useful instruments under the direction and assistance of Divine Providence, for preserving among men an esteem and approbation of virtue, for strengthening and improving their moral sense, and giving them, in many instances, a clearer discernment of the moral reasons and differences of things.

But it will by no means follow from this, that therefore mankind stood in no need of a divine revelation, to set before them a clear and certain rule of duty, in its just extent,

46

Philosophia studium virtutis est." Sen. epist. 89. et epist 90.

and enforce it upon them by a divine authority. It hath been confidently asserted, by those that extol what they call natural religion in opposition to revelation, that "there is "no one moral virtue, which has not been taught, explained, " and proved by the heathen philosophers, both occasionally " and purposely." And that "there is no moral precept in "the whole gospel, which was not taught by the philoso"phers."* The same thing has been said by other writers of a different character, and who assert the divine original and authority of the gospel revelation. The learned Dr. Meric Casaubon, in his preface to his translation of Antoninius' Meditations, expresses himself thus: "I must needs

say, that if we esteem that natural, which natural men of "best account, by the mere strength of human reason, have "taught and taken upon them to maintain as just and reason"able, I know not any evangelical precept or duty, belong❝ing to a Christian's practice † (even the harshest, and those "that seem to ordinary men most contrary to flesh and blood

* Bolingbroke's Works, vol. V. p. 205, 206, 218. edit. 4to.

+ I cannot but regard it as a rash thing in any Christian divine to say, as Dr. Casaubon here does, that "there is not one evangelical precept or duty belonging to a Christian's practice" but what natural men, by the mere strength of human reason, have taught and taken upon them to maintain as just and reasonable; since all that believe the gospel must own, that there is a part of duty which necessarily enters into the evangelical morality, and belongs to the Christian practice, which yet cannot be pretended to have been taught by the ancient Pagan moralists; and that is, that part of Christian practice which immediately ariseth from the discoveries made to us in the gospel of the work of our redemption; e.g. the duties of love, affiance, subjection, and obedience, which we owe to our Lord and Saviour Jesus Christ, and which are of such importance, that the Christian life is represented as a living to him who died for us and rose again. To which it may be added, that the living by that faith which is the substance of things hoped for, and the evidence of things not seen, and the seeking and minding the things which are above, did not, in any of the Pagan systems of morality, before the coming of our Saviour, necessarily enter into a good man's character; whereas it must be now acknowledged to be essential to the Christian life, and a necessary branch of gospel holiness. Some other instances of evangelical duty will come to be considered afterwards, which were not prescribed by the best moralists among the ancient Pagans.