2. This light of nature serveth for the instigation and provocation 1of men to many good actions and duties towards God and man. Hence still observe that phrase, They detain: reason and natural light is bound, as a prisoner, by the chains of lusts and sinful affections; which thing Aristotle doth fully set forth in his incontinent person, whom he describeth to have a right opinion in the general about that which is good; yet, being too much affected to some particular pleasure or profit, by that means the better part is over-borne: and therefore Aristotle saith, the better part of the mind did provoke to better things. This agreeth with that of Paul. And as they bound captivated practical truths towards man, so they also imprisoned them about God. Plato had the knowledge of one God, yet he dared not to communicate it to the vulgar: Therefore (saith he) Opificem universorum neque invenire facile, neque inventum in vulgus promulgare tutum: Here for fear of the people, he detained this truth. And Austin hath a most excellent chapter, cap. 10. lib. 6. de Civit. to show how Seneca kept the truth in unrighteousness: he speaks of a Book Seneca wrote (which now is lost) against Superstitions, where he doth most freely and boldly write against the practices of their ⟨p. 67⟩worship; but, saith Austin, Libertas affuit scribenti, non viventi. I will name some passages, because they are applicable to Popish Idolatry, as well as Paganish: Immortals does in materia vilissima & immobili dedicant—Numina vocant, quae si spiritu accepto subitò occurrerent, monstra haberentur—Faciunt tam indecora honestis, tam indigna liberis, tam dissimillima sanis, ut nemo fuerit dubitaturus furere cos, si cum paucioribus furerent; nunc sanitatis patrocinium est insanientium turba. But Seneca, when he had spoken thus, and much more, in the scorn of those gods, what doth he resolve upon that his wise man shall do in those times? In animi religione non habeat, sed in actibus fingat. And againe, Quae omnia sapiens servabit tanquam legibus jussa, non diis grata. And further, Istam ignobilem deorum turbam, quam longo aevo longa superstitio congessit, sic adorabimus, ut meminerimus cultum ejus ad morem magis pertinere quàm rem. Some say, Seneca was coetaneous with Paul, and that he had Paul's Epistles;
2. This light of nature serveth for the instigation and provocation 1of men to many good actions and duties towards God and man. Hence still observe that phrase, They detaine: reason and naturall light is bound, as a prisoner, by the chaines of lusts and sinfull affections; which thing Aristotle doth fully set forth in his incontinent person, whom he describeth to have a right opinion in the generall about that which is good; yet, being too much affected to some particular pleasure or profit, by that meanes the better part is over-borne: and therefore Aristotle saith, the better part of the mind did provoke to better things. This agreeth with that of Paul. And as they bound captivated practicall truths towards man, so they also imprisoned them about God. Plato had the knowledge of one God, yet he dared not to communicate it to the vulgar: Therefore (saith he) Opificem universorum neque invenire facile, neque inventum in vulgus promulgare tutum: Here for feare of the people, he detained this truth. And Austin hath a most excellent chapter, cap. 10. lib. 6. de Civit. to shew how Seneca kept the truth in unrighteousnesse: he speaks of a Book Seneca wrote (which now is lost) against Superstitions, where hee doth most freely and boldly write against the practices of their ⟨p. 67⟩worship; but, saith Austin, Libertas affuit scribenti, non viventi. I will name some passages, because they are applicable to Popish Idolatry, as well as Paganish: Immortales does in materia vilissima & immobili dedicant—Numina vocant, quae si spiritu accepto subitò occurrerent, monstra haberentur—Faciunt tam indecora honestis, tam indigna liberis, tam dissimillima sanis, ut nemo fuerit dubitaturus furere cos, si cum paucioribus furerent; nunc sanitatis patrocinium est insanientium turba. But Seneca, when he had spoken thus, and much more, in the scorne of those gods, what doth he resolve upon that his wise man shall doe in those times? In animi religione non habeat, sed in actibus fingat. And againe, Quae omnia sapiens servabit tanquam legibus jussa, non diis grata. And further, Istam ignobilem deorum turbam, quam longo aevo longa superstitio congessit, sic adorabimus, ut meminerimus cultum ejus ad morem magis pertinere quàm rem. Some say, Seneca was coetaneous with Paul, and that he had Paul's Epistles;
- 12. It instigateth to good duties towards God and man.