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 ...
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.
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 contained in the Ten commandments, and which we find interspersed in Moses is 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 always what it is now.
pn31 vbz xx pc-acp vbi vvn cst dt j-jn pp-f d n1 vbz dt j n1, cc dt n2 pp-f j cc j n-vvg, r-crq vbr vvn p-acp dt crd n2, cc r-crq pns12 vvb vvn p-acp np1 vbz n2-vvg, av-j p-acp dt n1 pp-f np1. dt j n1 vvg av po31 n2 p-acp np1, vvz d po31 n1 cc po31 n1, cc pns31 vvz cst d n1 vbz j, cc cst d n1 vbz dt n1. dt av-ds j cc j n1 pp-f dt j n1 pp-f r-crq n2 vbz d, cst d j-jn n1 r-crq pns31 vbz vvg pp-f, vhd po31 n1 p-acp j, pn31 vbds av r-crq pn31 vbz av.
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.
from Everlasting, for these two Are synonymous, as appears from Curae 8. 23. The Rules and Measures of what is Just and Right were determined and fixed from Eternity.
p-acp j, c-acp d crd vbr j, c-acp vvz p-acp np1 crd crd dt n2 cc n2 pp-f r-crq vbz j cc j-jn vbdr vvd cc vvn p-acp n1.
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;
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 attained to;
p-acp d n1 pns32 vhb n1 cc n1, cc av vmb av-j cc av-j vbi vvn pc-acp vbi, cc pc-acp vbi j. r-crq vbz dt n1 cst dt j n1 p-acp dt n2-j vhd av-j a-acp vvd p-acp;
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.
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.
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.
It is certain that the Essential Bonity, which is in Men's 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,
For whence could goodness be fetched, but from this Divine Source? It could neither be derived from Angels nor Men, (and we can't think of any rank of Beings Else whence there is a probability of its being derived) Because they themselves Are from God,
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.
Which is a Notion that we cannot but from 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.
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,
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,
cc av-j, vvg n1 cc n1 vbr j p-acp dt j-jn n1 (c-acp vbds vvn a-acp) d n2 vbr av j p-acp dt n1 pp-f n1 cc av p-acp dt n1 pp-f j n2,
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.
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.
c-acp d, pn31 vbdr j pc-acp vvi cst pc-acp vbdr j n2, xx av-j pp-f j cc j, p-acp pp-f j cc j-jn, vvn p-acp pno32 p-acp po32 ord n1.
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:
And though 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:
cc cs pns12 vhb xx dt vvb pp-f d j-jn n2 av-j, cc p-acp po12 n1 cc n1 (c-acp d vvb) av pn31 vbz j pc-acp vvi av, cst pns32 vbr xx p-acp dt n1:
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,
Hence it follows, as a clear and incontestable Truth, that, though by the early Apostasy of the First Man our human Nature is depraved, our Faculties Are corrupted,
av pn31 vvz, c-acp dt j cc j n1, cst, cs p-acp dt j n1 pp-f dt ord n1 po12 j n1 vbz vvn, po12 n2 vbr vvn,
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:
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:
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 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,
cc av pns12 vmb vvi, cst pi, r-crq vbz dt j n1 pp-f dt j-jn n1 pp-f n1, vbz av av j p-acp d, cst a-acp vbz p-acp dt n2 pp-f n2 dt n1 pp-f n1 cc n1,
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.
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 expect it should actually display it self till then) or whenever he hath occasion given him to exercise his thoughts Concerning Moral and Divine things.
cc av-j, d n1 j, cst vbz j cc j, vmb vvi d p-acp pno31 a-acp av c-acp pns31 vbz vvn p-acp dt n1 pp-f n1, (c-acp pns31 vmb|pn31 vvb pn31 vmd av-j vvi pn31 n1 c-acp av) cc av pns31 vhz n1 vvn pno31 pc-acp vvi po31 n2 vvg j cc j-jn n2.
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.
by virtue of these radical notions of Moral goodness in their minds) the things contained in the Law, they Are pushed 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,
Hence it is that though 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,
av pn31 vbz cst cs pns32 vhb xx dt n1, av pns32 vbr dt n1 p-acp px32, c-acp pns32 vhb d j n1 p-acp po32 d n2, r-crq vvz pno32 r-crq pc-acp vdi,
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.
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.
cc pns32 vbdr vvn a-acp p-acp j cc j n2 p-acp dt n1 pp-f n1: c-crq pns12 vmb av-jc vvi, cst a-acp vbr av d j n2 cc n2.
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.
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.
pn31 vbds j pc-acp vmd vbi pi p-acp pno12 pc-acp vvi pno12 pp-f r-crq vbz j cc r-crq vbz j, pi p-acp pno12 d vvz pn31 n1 p-acp d dt j-vvn n2 cc n2.
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.
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, always to supply and furnish them with Virtuous dictates.
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.
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 wholly alienated from a sense of what is Good and Virtuous.
np1 vvd n1 av, cst a-acp vmd vbi vvn p-acp dt n1 pp-f d n1, j cc j, d j n2 r-crq pns11 vbm vvg pp-f, r-crq vmb xx vvi n1 pc-acp vbi av-jn vvn p-acp dt n1 pp-f r-crq vbz j cc j.
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.
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 expiring.
p-acp pn31 vbz dt j n1, cst d vvz a-acp n1 c-crq pn31 vbz vvg, d vvz pn31 c-crq pn31 vbz vvg, d vvz pn31 j c-crq pn31 vbz av j-vvg.
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 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 Intrinsic Excellency of Moral Religion,
cc av (r-crq vbz dt n1 pns11 vhb vbn vvg) d j n2 pp-f j cc j-jn av vvn p-acp pno12, vbr dt j cc j n1 pp-f dt j n1 pp-f j n1,
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.
and from the Images of Good, which our minds Are furnished with from our birth, so it may be evidenced from the constant Behaviour and Practice of Mankind afterwards.
cc p-acp dt n2 pp-f j, r-crq po12 n2 vbr vvn p-acp p-acp po12 n1, av pn31 vmb vbi vvn p-acp dt j n1 cc n1 pp-f n1 av.
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.
This I will make appear from these following particulars, 1. From Men's 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.
d pns11 vmb vvi vvi p-acp d j-vvg n2-j, crd p-acp ng2 vvg po32 n2. crd p-acp po32 j-vvg n1 c-crq pns32 vvb pno32. crd p-acp dt npg1 cc n2 r-crq pns32 vvb av. crd p-acp dt n1 pp-f n1 r-crq vvz pno32. crd p-acp d n1 cc n1 r-crq av j n2 px32 vhb pp-f n1.
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:
Adam would needs cast his Transgression and Gilded upon his Relative, and she put it off to the Serpent. This hath been the practice of Sinners ever since:
np1 vmd av vvi po31 n1 cc j-vvn p-acp po31 j, cc pns31 vvd pn31 a-acp p-acp dt n1. d vhz vbn dt n1 pp-f n2 av a-acp:
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.
and particularly they Are wont to usurp the Names and Titles of Virtue to conceal their evil Deeds, •ondly disguising these latter under a show and resemblance of the former.
cc av-j pns32 vbr j pc-acp vvi dt n2 cc n2 pp-f n1 pc-acp vvi po32 j-jn n2, av-j vvg d d p-acp dt n1 cc n1 pp-f dt j.
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:
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:
cc pns32 vvb, cst n1 vbz p-acp pn31 n1 j cc j, cc cst dt j n1 pp-f n1 vbz j p-acp pn31, av pns32 vmd xx vvi pn31, cc vvi pn31 a-acp:
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:
Which is signified to us in that Expostulation Rom. 6. 21. What profit had you in those things whereof you Are now ashamed? This blushing argues an inward turpitude in vicious actions:
r-crq vbz vvd p-acp pno12 p-acp d n1 np1 crd crd q-crq n1 vhd pn22 p-acp d n2 c-crq pn22 vbr av j? d vvg vvz dt j n1 p-acp j n2:
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,
and hid themselves, Gen. 3. 8. On which an Ancient 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,
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;
and thence he fondly attempted to hide not only himself, but his Crime from God. And it is observable that Cain refused to discover his murdering of his Brother;
cc av pns31 av-j vvd pc-acp vvi xx j px31, cc-acp po31 n1 p-acp np1. cc pn31 vbz j cst np1 vvd pc-acp vvi po31 j-vvg pp-f po31 n1;
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,
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 dissatisfied,
q-crq vdb pns32 vvb px32 p-acp dt n1, cc vvi, cc vvi n1 p-acp px32 c-acp r-crq pns32 vhb vdn? q-crq vbr pns32 j cc vvn,
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.
Notwithstanding this, they Are troubled and disquieted, and as the Satirist well remarks of such men, Tacitâ Student 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.
a-acp d, pns32 vbr vvn cc vvn, cc p-acp dt n1 av n2 pp-f d n2, np1 fw-fr fw-la fw-la cc-acp av-j dt av-dc j cc vvi n2 vhb j n1 pp-f d j n2, n2-vvg cc n2, r-crq vvb pno32 dt n1 cc vvb p-acp px32.
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.
Cain complained, that his iniquity (for so the original word should be rendered) was greater than he could bear, Gen. 4. 13. That is, the guilt of his heinous since became an insupportable burden to him.
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,
for since 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 displeased with themselves After the commission of what is Immoral, is Because they find they have acted contrary to their Native Principle,
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.
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.
av dt n1|vbz d n1 vvz dt n1 cc n1 pp-f d n2, cc vvz pno31 cst dt n2 pp-f j n1 vbr j cc j.
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,
Belshazzar the Great Babylonian Monarch fell into fits of shaking and trembling, when the Handwriting on the Wall put him in mind of his Profaneness and Debauchery,
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,
King Herod After the murder of John Baptist was restless in his mind, and had the terrible sighed 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,
and he Thought he was risen from the dead, and was come to Torment him. Tiberius the Emperor was not able to conceal the terrors and affrightments of his Conscience,
cc pns31 vvd pns31 vbds vvn p-acp dt j, cc vbds vvn p-acp n1 pno31. np1 dt n1 vbds xx j pc-acp vvi dt n2 cc n2 pp-f po31 n1,
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:
unless they have done something amiss, i. e. broken Some Law, which they were obliged to keep? There must then be Some obligation on Man from Nature to observe such and such Laws:
cs pns32 vhb vdn pi av, sy. sy. vvn d n1, r-crq pns32 vbdr vvn pc-acp vvi? pc-acp vmb av vbi d n1 p-acp n1 p-acp n1 pc-acp vvi d cc d n2:
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,
Their being conscious to themselves that they have not acted as they ought, and that thereby they Are become guilty, creates this Timorousness and Dread in them,
po32 n1 j p-acp px32 cst pns32 vhb xx vvn c-acp pns32 vmd, cc cst av pns32 vbr vvn j, vvz d n1 cc j p-acp pno32,
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,
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 disrelished,
p-acp dt ord n1 pns11 vvb p-acp d vvb cc n1, r-crq av j n2 px32 vhb pp-f d n2, cc p-acp d j vvb r-crq pns32 vhb pp-f d n2. n1 vbz av-j j,
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,
and on the contrary, nothing is more valued, loved, and caressed 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,
cc p-acp dt n-jn, pix vbz av-dc vvn, vvd, cc vvn cs pi cst vbz j cc j. av-j d j n2, rg-crq n1 vbz dt n1 p-acp n1, vhb p-acp dt d n1 dt j n-vvg pp-f d n1,
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 sometime signally punished by them who Set them on work. But Faithfulness, Sincerity, Honesty, Frankness and True-heartedness Are Beloved by all Men.
cc av av-j vvn p-acp pno32 r-crq vvd pno32 p-acp n1. p-acp n1, n1, n1, n1 cc n1 vbr vvn p-acp d n2.
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.
In the last place, I will prove the Laws of Moral goodness to be Intrinsic and Natural from their being universally received. 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.
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;
and among all Persons the same, as Fire burns Here and in Persiam, (to use the words of the famous Stagyrite.) We Are told by Valerius Maximus, that the very Barbarous Scythians took care of their Father's Tombs, and religiously preserved them;
cc p-acp d n2 dt d, c-acp n1 vvz av cc p-acp np1, (pc-acp vvi dt n2 pp-f dt j np1.) pns12 vbr vvn p-acp np1 np1, cst dt j j np1 vvd n1 pp-f po32 ng1 n2, cc av-j vvd pno32;
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,
And indeed it must needs be so, Because the notices and impressions of Good and Evil on Men's minds Are Universal: and it is impossible they should be otherwise,
cc av pn31 vmb av vbi av, c-acp dt n2 cc n2 pp-f j cc j-jn p-acp ng2 n2 vbr j-u: cc pn31 vbz j pns32 vmd vbi av,
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:
Because they Are Natural, for Nature universally spreads it self in every Individu. Hence is that Common Consent in all Men Concerning the grand Points of Morality:
c-acp pns32 vbr j, p-acp n1 av-j vvz pn31 n1 p-acp d j-jn. av vbz cst j vvi p-acp d n2 vvg dt j n2 pp-f n1:
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.
I know this is opposed 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.
pns11 vvb d vbz vvn p-acp dt j n1 np1, cc d n2-jn, av-j pp-f j, r-crq vvb d j-u vvb vbz dx n1 pc-acp vvi dt n1 pp-f n1.
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,
and was ever a Catholic crime among the Common sort of heathens, there is the General dictate of Natural Religion kept up, viz. the worshipping of a Deity,
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,
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 found minds, and who carefully attend to the dictates of Natural Conscience,
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.
Wherefore we Are not At all concerned for the Brasilians or Caribes, not nor for the Soldanians and Hotentots, with the noise of whom our Ears Are mightily grated of late.
c-crq pns12 vbr xx p-acp d vvn p-acp dt njp2 cc n2, xx ccx p-acp dt njp2 cc n2, p-acp dt n1 pp-f r-crq po12 n2 vbr av-j vvn pp-f av-j.
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.
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 rouse their inward Principle, and give heed to it.
dt j n1 pp-f d n1 vbz dx j n1 p-acp j n1, ccx d n1 pp-f dt j n2 pp-f n1, r-crq d n1 vvi p-acp r-crq vvi po32 j n1, cc vvb n1 p-acp pn31.
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.
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 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;
And it was necessary to do it, Because though the generality of mankind (as was said before) do unanimously aver, that goodness is not placed in the arbitrary opinions of Men, but in nature it self;
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,
The Ancient Sceptics were infamous for this, who had learned 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 Sacrilege,
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.
Tully Testifies Concerning the Epicureans, that they held Honest and Just to be cassum Quiddam, & inani Vocis sono decoratum, a vain and frivolous thing, Set forth and commended to the World by a mere empty found of words.
np1 vvz vvg dt njp2, cst pns32 vvd j cc j pc-acp vbi fw-la n1, cc fw-la fw-la fw-la fw-la, dt j cc j n1, vvd av cc vvn p-acp dt n1 p-acp dt j j n1 pp-f n2.
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:
This also was the Sentiment of Some that pretended to be Christians, as the Gnostics, and especially Carpocrates, who was a Great Man with that party:
np1 av vbds dt n1 pp-f d cst vvd pc-acp vbi np1, p-acp dt n2, cc av-j np1, r-crq vbds dt j n1 p-acp d n1:
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,
he with much earnestness avowed, 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,
pns31 p-acp d n1 vvn, cst d j n2 vbr j, cc cst d dt j cc av-jn cst vbz vvn pc-acp vbi p-acp pno32, vbz vvn xx p-acp n1,
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 Virtue to be Evil. Judge now whither the Reasons of Good and Evil be not taken away by the Church of Rome, when it can altar the property of Virtue and Vice,
cc n1 pc-acp vbi np1 n1 av cs dt n2 pp-f j cc j-jn vbi xx vvn av p-acp dt n1 pp-f np1, c-crq pn31 vmb vvi dt n1 pp-f n1 cc n1,
yet it is the peremptory decision I say, of that Great Man) in his Excellent Book of the Rights of Peace and War, Lib. 1. •. God himself cannot change this Law of Natural Goodness, he cannot make that which is intrinsically evil to be no evil.
yet it is the peremptory decision I say, of that Great Man) in his Excellent Book of the Rights of Peace and War, Lib. 1. •. God himself cannot change this Law of Natural goodness, he cannot make that which is intrinsically evil to be no evil.
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:
The Great Gallic Philosopher, who discourses so admirably Concerning the Moral Virtues, was inclined 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:
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 determined them otherwise, if he had pleased:
c-acp p-acp d n2 pp-f po31 n2 cc p-acp po31 n2, c-crq pns31 vvz d n1 c-acp av c-acp n1 av-j vvd p-acp dt j-jn n1 cc po31 j n1, pns31 vvz pc-acp vvi cst np1 vmd vhi vvd pno32 av, cs pns31 vhd vvn:
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 so, that which is now Good, might have been Evil. But this mistaken Notion of this Learned Man arose from his not considering and remembering, that the Will of God is always the same as to its real intrinsic nature,
cc av, cst r-crq vbz av j, vmd vhi vbn np1 p-acp d j-vvn n1 pp-f d j n1 vvd p-acp po31 xx vvg cc vvg, cst dt vmb pp-f np1 vbz av dt d c-acp p-acp po31 j j n1,
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;
Among these ought to be mentioned in the First place that known Person, in whose State of Nature (which he lays down as the Foundation of his Whole System) nothing is virtuous or vicious, just or unjust;
p-acp d pi pc-acp vbi vvn p-acp dt ord n1 cst j-vvn n1, p-acp rg-crq n1 pp-f n1 (r-crq pns31 vvz a-acp p-acp dt n1 pp-f po31 j-jn np1) pix vbz j cc j, j cc j;
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,
another Learned Writer (though a professed Enemy to the former) resolves all Moral Philosophy into Geometrical and Mechanic Principles: which perhaps was designed on purpose by that profound and sagacious Person to convince Some in an Age of Mathematics. He is followed and vouched by Another, who undertakes to Improve him,
j-jn j n1 (cs dt j-vvn n1 p-acp dt j) vvz d j n1 p-acp j cc n1 n2: r-crq av vbds vvn p-acp n1 p-acp d j cc j n1 pc-acp vvi d p-acp dt n1 pp-f n1. pns31 vbz vvn cc vvn p-acp j-jn, r-crq vvz pc-acp vvi pno31,
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.
and makes it his work to show 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 impressed on the Organs of our Senses, God delineates the Ideas or Images of all Moral Actions on our minds.
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,
and consequently it is not Innate. Though by the buy 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,
cc av-j pn31 vbz xx j. cs p-acp dt n1 pn31 vbz av j po12 vvg, cst pns31 av-j vvz, cst n2 vvb xx d po32 n1 p-acp po32 n2, p-acp vbr vvn p-acp j n2 cc n2, cc vhb j n2,
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,
So unkind Are these Philosophic Masters to their own Species, as to grudge it the Prerogative and Excellency of a Brutus. They not only degrade mankind,
av j vbr d j n2 p-acp po32 d n2, a-acp pc-acp vvi pn31 dt n1 cc n1 pp-f dt n1. pns32 xx av-j vvi n1,
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.
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 Vicious or Virtuous.
np1 vvz j n2 vvi p-acp po12 j n2, cc p-acp d n1 cc n1, p-acp dt j cc j n1, pns12 vvb p-acp dt n1 pp-f r-crq vbz j cc j.
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?
First, I ask, how can General Notions of Morality be produced 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 offspring of the particular matters of Corporeal Sense?
ord, pns11 vvb, q-crq vmb j n2 pp-f n1 vbb vvn p-acp dt j n2? vbz a-acp d n1 p-acp d p-acp j-jn n2 pp-f n1 cc j j n2? vmb dt n1 vvb d j-u cc fw-la n2 vmb vbi dt n1 pp-f dt j n2 pp-f j n1?
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;
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;
ord, cs d n1 cc po31 n2 vbb p-acp dt n-jn, cs d n2 cst vbr j pp-f j n1 vmb vhi dx n1 pp-f j cc np1 vvg n2 pc-acp vbi j, n1 vbz dt n1 xx vvn p-acp pno32;
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.
Thirdly, this Opinion, that Natural Motion produces Moral goodness, is such a confounding and jumbling together of Physics and Ethics, that none who have clear and distinct conceptions of things will admit of it.
ord, d n1, cst j n1 vvz j n1, vbz d dt j-vvg cc vvg av pp-f n1 cc n2, cst pix r-crq vhb j cc j n2 pp-f n2 vmb vvi pp-f pn31.
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.
and Platonic 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.
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,
Whereby he confounds the Notions of Natural and Revealed Religion, and yet it is observable that in those Dialogues he First distinctly Discourses of Natural Religion, and then of Revealed. Whence it is evident that he not only contradicts himself,
c-crq pns31 vvz dt n2 pp-f j cc vvn n1, cc av pn31 vbz j cst p-acp d n2 pns31 ord av-j vvz pp-f j n1, cc av pp-f vvn. c-crq pn31 vbz j cst pns31 xx av-j vvz px31,
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.
Thus we pull down that with our own hands which we pretend to built up; and even while Some among us Are confuting of Deism, they promote and advance it.
av pns12 vvb a-acp d p-acp po12 d n2 r-crq pns12 vvb pc-acp vvi a-acp; cc av cs d p-acp pno12 vbr vvg pp-f n1, pns32 vvd cc vvi pn31.
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 in the same place he is positive, that the measure of what is every where called and esteemed Virtue and Vice, is Approbation or Dislike, Praise or Blame.
cc p-acp dt d n1 pns31 vbz j, cst dt n1 pp-f r-crq vbz d c-crq vvn cc vvd n1 cc n1, vbz n1 cc n1, n1 cc vvb.
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,
Which words (though he attempts to correct them in a later Edition) I am somewhat inclined 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 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,
cc dt av-c, c-acp pn31 vbz j, cst a-acp p-acp j-jn av j n2, av av pns31 vvz p-acp dt n1 pp-f np1, p-acp rg-crq n2 pns31 vvz pc-acp vvi,
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 ofLast Letter to the Bishop of Worcester, pag. 361, 362, 363. 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:
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 likelihood 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 avowed disbelief of the Resurrection of the same Body, and in his ridiculing of the received Explication ofLast letter to the Bishop of Worcester, page. 361, 362, 363. 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:
p-acp c-acp pns31 vvz pno31 p-acp po31 n1 pp-f dt n1 pp-f av-j crd j n1 pp-f njp n1, cc p-acp po31 n1 pp-f vvg n1, cc av-jn p-acp d pp-f dt n1 cc n1 pp-f dt n1 pp-f j n2, cc pp-f po32 n1 (p-acp d n1) p-acp n1, cc p-acp po31 n1 pp-f d n2 pp-f dt j n1, cc p-acp po31 vvn n1 pp-f dt n1 pp-f dt d n1, cc p-acp po31 n-vvg pp-f dt vvd n1 vvi n1 p-acp dt n1 pp-f np1, n1. crd, crd, crd dt n1 pp-f dt j np1, cc p-acp po31 n1 vvg pp-f n1 cc n1, cc p-acp po31 n1 pp-f j cc j n2; av av pns31 vvz pc-acp vbi dt j n1 pp-f dt j-vvn n1, p-acp po31 n1 pp-f dt j cc j-jn n1 pp-f n1:
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.
Surely that Proposition aforementioned, viz. Nothing Else but that which hath the allowance of public Esteem is Virtue, may pass for the Leviathan Epitomized.
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.
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.
cs pn22 vvb av-j p-acp pno32, cc po32 n2-vvg, c-acp j p-acp po32 n2 cc n1 pp-f d r-crq vbz j cc av-j j, r-crq av pns32 av av-d vvi pc-acp vvi a-acp.
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,
While they strike At the Principles of Faith, and the Fundamental Articles and Mysteres of Christianity, they Cut the Sinews and take away the props of Morality it self,
cs pns32 vvb p-acp dt n2 pp-f n1, cc dt j n2 cc n2 pp-f np1, pns32 vvd dt n2 cc vvb av dt n2 pp-f n1 pn31 n1,
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,
Which shows 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,
r-crq vvz d po32 n1 cc n1 vbz p-acp n1 p-acp n1, cc cst po32 n1 vbz pc-acp vvi d av pp-f n1, pc-acp vvi cc vvi r-crq av vhz d n1 p-acp n1, cc pc-acp vvi d n1 vvg p-acp pn31,
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,
and that we should confirm and establish our selves more and more in this necessary and important Truth, (which I have endeavoured 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,
cc cst pns12 vmd vvi cc vvi po12 n2 n1 cc av-dc p-acp d j cc j n1, (r-crq pns11 vhb vvn pc-acp vvi j) cst pc-acp vbr j cc j n2 pp-f j cc j-jn, cst pc-acp vbz p-acp d j n2 dt n1 p-acp dt n1 pp-f j-jn p-acp po12 d n2,
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,
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,
av cst, pc-acp vvi av-j, d cst av-j vvn px32 p-acp dt n1 pp-f j n2 pp-f j cc j-jn, vvb p-acp dt n1 pn31 n1,
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, NONLATINALPHABET, by a Congenite Preparation:
Those were Curious and Choice words of a Gentile Writer, This is one great help and advantage, Says he, to Virtue, to be made good,, by a Congenite Preparation:
d vbdr j cc n1 n2 pp-f dt j n1, d vbz pi j n1 cc n1, vvz pns31, p-acp n1, pc-acp vbi vvn j,, p-acp dt fw-la n1:
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;
For though (as was said in the beginning of this Discourse) by the Depravity derived from our First Progenitors, both our Understandings and Wills Are miserably shattered;
p-acp cs (c-acp vbds vvn p-acp dt n-vvg pp-f d n1) p-acp dt n1 vvn p-acp po12 ord n2, d po12 n2 cc n2 vbr av-j vvd;
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,
Therefore these cannot be wholly expunged out of Men's 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 judgement Concerning the truth and reality,
av d vmbx vbi av-jn vvd av pp-f ng2 n2, pns32 vbr dt j n1 pp-f np1 p-acp d n1 cc dt av-dc j d ng1 n1 cc n2 vbr p-acp pno32, dt av-dc j cc j vbz po31 n1 cc n1 vvg dt n1 cc n1,
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,
To conclude, let us be steadfast and Unmovable 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,
p-acp vvi, vvb pno12 vbi j cc j p-acp po12 n1, vvg dt n2 cc n2 pp-f pn31 vbr d. cc vvb pn31 av-j vvi p-acp po12 n2, cst dt n1 cc vvb pns12 vhb p-acp n1 cc n1 vbr xx n1,
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.
Quendam inesse humanae menti, & quidem naturali instinctu, divinitatis Sensum, extra controversiam ponimus. calvin. Institutio l. 1. c. 3. Ominous inditum esse Divinely Religion semen experientia testatur. Ibid c. 4.
Neque enim unquam in tantum convalescet nequitia, nunquam sic contra virtutes conjurabitur, ut non Sapientiaenomen venerabile & sacrum maneat. Sen. Epist. 14.
Neque enim unquam in Tantum convalescet Nequitia, Never sic contra Virtues conjurabitur, ut non Sapientiaenomen venerabile & sacrum Maneat. Sen. Epistle 14.
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.
Prima & optima rerum Nature Piet this est Magistrate ▪ Quae nullo Vocis Ministerio, nullo usu Literarum indigens, prop•iis ac tacitis viribus charitatem Parents pectoribus liberorum infundit. lib. 5. c. 4. Solid virtus nascitur magis quàm fingitur.
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.
Si autem Papa erraret praecipiendo Vices, vel prohibendo Virtues, teneretur Ecclesia Believe Vices esse Bona, & Virtues malas, nisi vellet contra conscientiam Peccare. De Sum. Pontiff l. 4. c. 5.
