A Treatise of the Laws of Nature. Richard Cumberland
Читать онлайн книгу.
Virtuous and Vicious, Right and Wrong, Just and Unjust (towards the Deity, as well as towards Men,) of what is Worthy and Unworthy, that some things are very Vile and Dishonourable, others are Becoming, Excellent and Honourable; and, altho’ he is an Impietist, yet he hath his Virtues and Well doings, “that are from Conscience, not Vain-Glory.”296 The Heathen joineth Religion and Justice towards Men; as Nicias, (of whom Thucydides saith, “He was the Man of all the Grecians of my time, that least deserv’d to be brought to so great a degree of Misery,297) who, falling into a great Calamity in Syracuse, told his afflicted Army, “I have worshipp’d the Gods frequently according to the Laws, and liv’d justly and unblameably towards Men.” The Heathen will be just, because, in his way, he is religious. “He that is unjust is impious. For the Nature of the Universe having made all rational Beings for one another, so as to benefit one another, as they are worthy, but in no wise to hurt; he that transgresseth the Will hereof, is manifestly impious towards the most antient of the Gods.”298
The Virtue of the Heathens was an unholy and degenerate kind of Virtue.
It is one thing, to say, that a Man is an ungodly Heathen; and another thing, to say, he is an ungodly virtuous Heathen: And it is one thing, to say, of an Action of his, it is an ungodly Action; and another thing, to say, it is an ungodly virtuous Action. When the natural Man doth that which is materially good, it may be done, for the main, from such good Principles, and for such good Ends, as are competible to the mere natural Man. An Heathen may venture into the Fire, to pull his Child our, partly from a Principle of Good-Nature, and natural Instinct, partly for the conservation of Human Society, partly out of an unholy respect to Fortitude, and partly from Religion on this side true Religion; and this Action of his, in venturing into the Fire for his Child, is of an opposite Nature, both to the Sin of exposing his Child, and also to the Sin of venturing into the Fire (like the Indians) for Vain-Glory. Both the Actions of this latter sort are Sin, simply so call’d: But to declaim against the former as such, is the Voice of a Barbarian, not of a Christian. This Maxim, therefore, needeth a limitation, That the same Action cannot be both morally Good and Evil. For, altho’ the same Action cannot be a true and genuine kind of morally good Action, and a morally evil Action; yet one of the Heathen Man’s kind of good Works is therefore Sin, because it is opposite unto Holiness, and it is so far Sin (and therefore morally Evil,) as it is opposite unto Holiness, (which is not a true and genuine kind of morally good Action;) yet this hindereth it not from being a spurious and degenerate kind of morally good Action.
On the other hand, altho’ it is of kind, and for the main, a sort of Virtue and Well-doing; yet no carnal, wicked, unholy kind of Man (remaining such) doth any thing that is, of kind and for the main, Righteousness and true Holiness, no holy kind of Duty, or good Work: But, when he doth that which is materially good, out of his kind of virtuous Principles, and for his kind of virtuous Ends, yet he is carnal, wicked, and unholy-virtuous in those his Doings; and they are like himself, of kind and for the main wicked, carnal, and unholy kind of virtuous Doings; or they are the carnal, wicked and unholy Man’s kind of Doings, not simply so; but they are the carnal, wicked, unholy Man’s kind of virtuous Doings. His kind of living is an Atheous kind of living; his virtuous kind of living is the Atheous-virtuous kind of living, which is not the living unto the true God as his Servant, but opposite thereto, an ungodly kind of virtuous living. Let us suppose, that Hercules undertakes immense Labours, to save Mankind from Monsters and Tyrants, out of no better Principle than Good-Nature, natural Instinct of kindness for his Relations, regard to the preservation of human Society, a regard to an unholy kind of Fortitude, and from something of Religion on this side true Religion, (suppose an imitation of Jove, called his Father,) this the Pagans accounted Heroical Virtue.299 But Hercules’s kind of virtuous living was an Atheous kind of virtuous living, it was devoid of true Piety and Holiness, and repugnant to it. The Character, therefore, of the ungodly Man’s virtuous Actions, or Well-doings, consisteth of two parts: For every one of them, being consider’d as a part of his whole living, appeareth to be, both depriv’d of, and opposite to, Holiness and Godliness, and so complicated with Sin, as to be only a spurious and illegitimate kind of Virtue, rather Vice than Virtue; because, in reference to God, it is not Virtue. And, if those virtuous Doings of the Pagans are so vicious, which issu’d from Principles, that ought to be conjoin’d with, and subordinate to, true Piety and Holiness, (Good-Nature, natural Instinct, and a human-social Disposition,) what foul Crimes are the greater part of their virtuous Doings, which manifestly issued from, and were subordinated to, one of the foulest of Vices, the inordinate Appetite of Vain-Glory? For so the Orator Isocrates (whom Dionysius Halicarnasseus preferreth before the Philosophers as a Teacher of Morality,) who calleth himself a Philosopher, and a great acquaintance and admirer of Socrates, professedly maketh Vain-glory the Principle, End, and Rule of all his Actions, and of other Mens.
As for the Fact of the Aegyptian Mid-Wives, (which is all eg’d to prove, that mere Heathens do good Deeds, that are not, of kind and for the main, sinful,) it is not difficult to answer such Allegations. For, either the Aegyptians were the Religionists of the true God, or they were not. If they were God’s Religionists, (imperfectly, or more perfectly,) their case is no parallel for mere Heathens. If they were not, then their Fact was, for the main and of kind, sinful; yet being, of kind and for the main, spurious and degenerate Virtue and Well-doing, it was rewarded with Temporal Blessings. It is commonly said, That God does not so much regard what we do, as why we do it: But we ought rather to say, The thing that God regardeth is, of what kind our Doings are. For, unless we ourselves be holy and godly Persons, of kind and for the main such, and unless our Doings be of the same sort, neither we, nor they, otherwise than in a limited improper sense, can be pleasing and acceptable in God’s Eyes. The Heathen Philosophers were not holy, or godly kind of Persons, their divine Virtue was not the holy and godly kind of Virtue, it was not a faithful serving and pleasing the true God; but a self-serving, self-pleasing, self-adorning, self-excellence, self-beatitude, separate from, and contrary to, the life of true Piety and Holiness. Therefore no other Virtue is competible to unregenerate Mankind, than such as is consistent with the reign of the inordinate carnal Self-love, (which is the Essence and Summary of all Wickedness, which reigneth in all that are void of the divine Love, which is the Essence and Summary of all divine vital Virtue;) the Atheousness of their Virtue and Well-doings is imputable to the inordinate carnal Self-love, which causeth the want of the love of God; and, because they are devoid of the Love of God, and are none of his Servants, therefore their Virtues and Well-doings (from whatever Principle they issue) are a certain self-serving, and self-pleasing, not a serving and pleasing God. Therefore their specious Well-doings symbolize with the rest of the specious Things of this World, they are not what at first sight they seem to be.
Of the Deadliness of our Heathen State.
The fifth consectary is touching the Deadliness of our Heathen State; for the Scripture looketh upon us, antecedently to the Life and State of true and saving Religion, as deadly Criminals, as dead, and as the Subjects of Satan’s Kingdom: As deadly Criminals, our Character consisteth of two branches, which imply and infer one another; for, in our Heathen State, we are aliens from the Life of Righteousness, deadly Sinners in Life and Practice; and we are not Faithful Friends to God and Holiness.
1. Mankind are, in Scripture, divided into two opposite Parties and Families (that are contrary kind of People, of a contrary Genius and Temper, that walk in contrary Ways, belonging to contrary Societies,) which are known by the Names of the Righteous and the Wicked, the Just and the Unjust, the Godly and the Ungodly, the Pious and the Impious, the Holy and the Unholy, the Good and the Evil, the Saints of God and Sinners that are not Saints, the Children of Light and the Children of the World, the Children of God and the Children of the Devil, the Carnal and the Spiritual; all which Distinctions and Descriptions of two opposite Parties denote their different Life and Practice. The