of his country. Socrates, who acknowledged one supreme God, yet (according to the counsel of the oracle that directed all to sacrifice according to the law of the city) advised his friends to comply with the common idolatry, without any difference in the outward worship of him and creatures, and those who did otherwise, he branded as superstitious and vain. And his practice was accordingly. For he frequented the temples, assisted at the sacrifices, which he declares before his judges, to purge himself from the crime of which he was accused. Seneca speaking of the heathen worship, acknowledges it was unreasonable, and only the multitude of fools rendered it excusable; yet he would have a philosopher to conform to those customs in obedience to the law, not as pleasing to the gods. Thus they made religion a dependance on the state. They performed the rites of heathenish superstition, that were either filthy, fantastical, or cruel, such as the devil, the master of those ceremonies, ordained. They became less than men by worshipping the most vile and despicable creatures, and sunk theinselves, by the most execrable idolatry, beneath the powers of darkness, to whom they offered sacrifice. Now this philosophical principle is the most palpable violation of the law of nature; for that instructs us that God is the only object of religion, and that we are to obey him without exception from any inferior power. Here it was conscience to disobey the law, and a most worthy cause wherein they should have manifested that generous contempt of death they so much boasted of. “ But they detained the truth in unrighteousness, and although they knew God, they glorified him not as God, but changed the glory of the incorruptible God, into an image made like a corruptible man, and to birds, and beasts, and creeping things :" * a sin of so provoking a nature, that God gave them up to the vilest lusts, carnal impurity being a just punishment of spiritual.

4. They arrogated to themselves the sole praise of their virtues and happiness. This impiety is most visible in the writings of the stoics * the pharisees in philosophy. They were so far from depending on God for light and grace in the conduct of their lives, and from praying to him to make them virtuous, that they opposed nothing with more pride and contempt. They thought that wisdom would lose its value and lustre, that nothing were in it worthy of admiration, if it came from above, and depended upon the grace of another. They acknowledged that the natural life, that riches, honours, and other inferior things, common to the worst, were the gifts of God; but asserted that wisdom and virtue, the special perfections of the human nature, were the effects of their own industry. Impious folly! to believe that we owe the greatest benefits to ourselves, and the lesser only to God. Thus they robbed him of the honour of his most precious gifts. So strongly did the poison of the old serpent, breathed forth in those words, " ye shall be as God," that infected the first man, still work in his posterity. Were they angels in perfection, yet the proud reflecting on their excellencies would instantly turn them into devils. And as they boasted of virtue, so of happiness, as entirely depending upon themselves. They ascribe to their wise-man an absolute empire over all things, they raise him above the clouds, whatever may disquiet or disorder; they exempt him from all passions, and make him ever equal to himself; that he is never surprised with accidents; that it is not in the power of pains or troubles to draw a sigh or tear from him ; that he despises all that the world can give or take,

l and is contented with pure and naked virtue : in short, they put the crown upon his head, by attributing all to the power of his own spirit. Thus they contradicted the rights of heaven. Their impiety was so bold, that they put no difference between God t

*

and their wise-person, but this, that God was an immortal wiseperson, and a wise man was a mortal God. Nay, that he had this advantage, (since it is great art to comprise many things in a little space,) to enjoy as much happiness in an age, as Jupiter in his eternity. And which is the highest excess of pride and blasphemy, they preferred the wretched imperfect virtue and happiness of their wise-man, before the infinite and unchangeable purity and felicity of God himself. For God, they said, is wise and happy by the privilege of his nature; whereas a philosopher is so by the discourse of reason, and the choice of his will, notwithstanding the resistance of his passions, and the difficulties he encounters in the world. Thus to raise themselves above the throne of God, since the rebellious angels, none have ever attempted besides the Stoics. It is no wonder that they were the most early opposers of the gospel; for how could they acknowledge God in his state of abasement and humility, who exalted their virtuous man above him in his majesty and glory? Yet this is the sect that was most renowned among the heathens. †

5. Philosophy is very defective in not propounding the glory of God as the end to which all our actions should finally refer. This should have the first and chief place in that practical science for every action receiving its specification and value from the end, that which is supreme and common to all actions, must be fixed before we come to the particular and subordinate; and that is the glory of God. Now the design of philosophers in their precepts, was either,

(1.) To use virtue as the means to obtain reputation and honour in the world. This was evident in their books and actions. § They were sick of self-love, and did many things to satisfy the eye. They led their lives as in a scene, where one person is

*Est aliquid quo sapiens antecedat deum, ille naturæ beneficio, non suo est sapiens. Magna res est, habere imbecillitatem hominis, & securitatem dei. Forte fortiter, hoc est quo deum antecedatis, ille extra patientiam malorem est, vos supra patientiam. Senec.

† Πασα δὲ πράξις ειδοποιει ται τω τέλει, δ' ένεκα γίνεται Simp.

Timeone Stoici soli sint philosophi. Cic.

§ Quotus enim quisque philosophorum invenitur, qui sit ita moratus ita animo ac vita constitutus ut ratio postulat, qui disciplinam suam non ostentationem scientiæ, sed legem vitæ putet?

within, and another is represented without, by an artificial imitation of what is true. They were swelled with presumption, having little merit, and a great deal of vanity. Now this respect to the opinion of others, corrupts the intention, and vitiates the action. It is not sincere virtue, but a superficial appearance that is regarded. For it is 'sufficient to that purpose to seem to be virtuous without being so. As a proud person would rather wear counterfeit pearls that are esteemed right, than right which are esteemed counterfeit: so one that is vain-glorious prefers the reputation of being virtuous, before real virtue. * From hence we may discover that many of their most specious actions were disguised sins, their virtues were as false as their deities. Upon this account St. Austin (Lib. 4. cont. Jul. c. 3.) condemns the heroical actions of the Romans as vicious ; Virtute civili, non verd, sed veri simili, humanæ glorie servierunt. Pride had a principal part in them. Or,

(2.) The end of philosophy was to prevent the mischiefs which licentiousness and disorders might bring upon men from without, or to preserve inward peace, by suppressing the turbulent passions arising from lust or rage, that discompose the mind. This was the pretended design of Epicurus, † to whom virtue was amiable only as the instrument of pleasure. Or,

(3.) The height of philosophy, was to propound the beauty of virtue, 1 and its charming aspect, as the most worthy motive to draw the affections. Now supposing that some of the heathens, (although very few) by discovering the internal beauty of virtue, had a love to it, and performed some things without any private respect, but for the reetitude of the action, and the inward satisfaction that springs from it, yet they were still defective. For virtue is but a ray of the Deity, and our duty is not complete, unless it be referred to his glory who is the principle and pattern of it. In short, the great Creator made man for himself, and it is most just that as his favour is our sovereign happiness, so his glory should be our supreme end, without which nothing is regular and truly beautiful. By these several instances it appears how insufficient philosophy is to direct us in our principal duty, that respects God.

Philosophy was defective in its directions about moral duties that respect ourselves or others.

1. Philosophers were not sensible of the first inclinations to sin. They allow the disorder of the sensitive appetite as innocent, till it passes to the supreme part of the soul, and induces it to deliberate or resolve upon moral actions. For they were ignorant of that original and intimate pollution that cleaves to the human nature; and because our faculties are natural, they thought the first motions to forbidden objects, that are universal in the best as well as worst, to be natural desires, not the irregularities of lust. Accordingly all their pręcepts reach no further than the counsels of the heart; but the desires and motions of the lower faculties, though very culpable, are left by them indifferent. So that it is evident that many defilements and stains are in their purgative virtues.

2. The Stoics not being able to reconcile the passions with reason, wholly renounced them. Their philosophy is like the river in Thrace,

Ovid.

Quod potum saxea reddit
Met. S Viscera, quod tactis inducit marmora rebus,

For by a fiction of fancy they turn their virtuous person into a statue, that feels neither the inclinations of love, nor the aversions of hatred; that is not touched with joy or sorrow; that is exempt from fears and hopes. The tender and melting affections of nature towards the misery of others, they entirely extinguish as unbecoming perfect virtue. They attribute wisdom to none, but whom they rob of humanity. Now, as it is the ordinary effect of folly to run into one extreme by avoiding another, so it is most visibly here. For the affections are not like poi.

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