Some describe and draw out the proportions of the ⟨p. 5⟩moral law, by the law of nature, and so make it to be that law, which every man is taught by the light of nature. That which is morally and universally just (say some) which reason, when it is not mis-led, and the inward law of nature dictateth, by common principles of honesty, or ought to dictate unto all men without any outward usher: It is that (say others) which may be proved not only just but necessary, by principles drawn from the light of nature, which all reasonable men, even in nature corrupted, have still in their hearts, which either they do acknowledge, or may at least be convinced of without the Scriptures, by principles still left in the hearts of all men. But this description seems too narrow: For 1. Although it be true that the law natural is part of the law moral, yet if the law moral be resolved into the law of nature only, and the law of nature be shrunk up and drawn into so narrow a compass, as what the principles left in corrupt man only suggest and dictate; then it will necessarily follow, that many of those holy rules and principles are not the law of nature, which were the most perfect impressions of the law of nature, in mans first creation and perfection, but now by mans apostasy are obliterated and blotted out, unless any shall think worse than the blind Papists, either that mans mind is not now corrupted by the fall, in losing any of the first impressions of innocent nature; or shall maintain with them, that the Image of God (of which those first impressions were a part) was not natural to man in that estate. 2. It will then follow that there is no morale discipline, (as they call it) that is, nothing moral by discipline informing, or positively moral, but only by nature dictating, which is cross not only to the judgements, but solid Arguments of men judicious and most indifferent. 3. If that only is to be accounted moral which is so easily known of all men, by the light of nature corrupted, then the imperfect light of mans corrupt mind must be the principal judge of that which is moral, rather than the perfect rule of morality contained in the Scripture, which Assertion would not a little advance corrupt and blind Nature, and dethrone the perfection of the holy Scripture.
Some describe and draw out the proportions of the ⟨p. 5⟩morall law, by the law of nature, and so make it to bee that law, which every man is taught by the light of nature. That which is morally and universally just (say some) which reason, when it is not mis-led, and the inward law of nature dictateth, by common principles of honesty, or ought to dictate unto all men without any outward usher: It is that (say others) which may be proved not only just but necessary, by principles drawne from the light of nature, which all reasonable men, even in nature corrupted, have still in their hearts, which either they doe acknowledge, or may at least bee convinced of without the Scriptures, by principles still left in the hearts of all men. But this description seems too narrow: For 1. Although it be true that the law naturall is part of the law morall, yet if the law morall be resolved into the law of nature only, and the law of nature bee shrunke up and drawne into so narrow a compasse, as what the principles left in corrupt man onely suggest and dictate; then it will necessarily follow, that many of those holy rules and principles are not the law of nature, which were the most perfect impressions of the law of nature, in mans first creation and perfection, but now by mans apostacy are obliterated and blotted out, unlesse any shall thinke worse than the blinde Papists, either that mans minde is not now corrupted by the fall, in losing any of the first impressions of innocent nature; or shall maintaine with them, that the Image of God (of which those first impressions were a part) was not naturall to man in that estate. 2. It will then follow that there is no morale discipline, (as they call it) that is, nothing morall by discipline informing, or positively morall, but onely by nature dictating, which is crosse not onely to the judgements, but solid Arguments of men judicious and most indifferent. 3. If that onely is to be accounted morall which is so easily knowne of all men, by the light of nature corrupted, then the imperfect light of mans corrupt minde must bee the principall judge of that which is morall, rather than the perfect rule of morality contained in the Scripture, which Assertion would not a little advance corrupt and blinde Nature, and dethrone the perfection of the holy Scripture.
