John Fairly on Magistracy III.

CHAP. III.

The true Law of Nature described and illustrated.—Objections answered.

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Having said so much in opposition to Mr. Goodlet’s notions of the law of nature. And rejected his sense of it, it will no doubt be both expected and necessary that I should give my own, which I shall now proceed to do, and refer both to the judgment of the impartial reader.

And herein I perfectly concur with the judicious writer foresaid, whose sentiments on that head I judge very agreeable both to reason and scripture. “The law of nature is well understood by this accurate divine to be just that manifestation and discovery which God gave, and gives to mankind, of himself and of his will, in his glorious works of creation and providence. The intimate knowledge of which was concreated with man in his innocent and primeval state, from and by which he could very clearly and easily read and discern both what obedience and worship

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was due from him to God, what duty towards himself, and what towards his fellow creature.”

The law of nature is that revelation of God, and declaration of his will, which we have recorded in the book of nature. This book God opened first to Adam in a state of innocency, and gave him power and ability to read it most accurately and distinctly,—and to understand and know the will of God and his whole duty towards him from it. This book God still opens and spreads before all his posterity, all mankind, and reveals himself, and their duty to them hereby. The book is the same, the law is the same, but the faculty of reading and understanding it, in the manner Adam did before the fall, is now lost. This is that book the apostle mentions, Rom. i. 19, 20. Because that which may be known of God is manifest to them, (marg.) for God hath shewed it unto them. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. These works of God are the preachers, whose voice, says David, is heard without speech or language, Psalm xix. 3. (marg.) and whose sound, the apostle tells us, is gone thro’ all the earth, and their words to the end of the world, Rom. x. 18.

For the illustration of this description of the law of nature, and to show that it is the sense of my author, I shall transcribe and here insert some paragraphs from his discourses on this subject.

— “Dicamus legem hanc, &c. We call this law the law of nature, because it is set forth to be read by men in the very nature of things. That is to say, God, by the work of creation,—the things created, the (beautiful) order, disposition, and nature of the things created; and their relation both to God and to himself, declared to man what was his duty; both what he was to do, and what he was to avoid.—And moreover, it is certain, that God does still by his works admonish us of what is our duty, See Rom. i. 18, 19, 20. Psal. xix. 2, 3, 4, 5, 6, 7. and viii. 8. and cxlvii. 4, 5, 6. Job xii. 7, 8, 9. and xxxviii. 39. Isa. xl. 12. Matth. vi. 26. Acts xvii. 24,—29, &c. Nevertheless, here we do by no means exclude divine revelation, as will appear.

Wherefore man as he was at first created, being endued

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with exquisite penetration, knowledge, and wisdom,—he could easily perceive from the glorious works of God; from the spiritual nature of his own soul, from that state of holiness and happiness in which he was created, &c both who, and what God was; That is to say, the nature and attributes of God. He could not but see God to be the greatest and best of beings, most wise,—most powerful, or omnipotent, eternal, omniscient, omnipresent,—most pure and holy, just and faithful, &c. And moreover, from his relation to God as his creator, lord, preserver, lawgiver and father, he would see most naturally to result his duty of obedience, reverence, subjection, faith, hope, love, worship, and every other duty respecting God: so also, from the consideration of his own nature, he could know what was required of him respecting himself;—and from the image of God shining in himself, and likewise to be bestowed upon and to exist in his posterity to spring from him;—and from the perfect and beautiful harmony of the creation, could he easily and clearly gather what was required of him towards his neighbour, &c.”

And afterwards, to the same purpose, says he, “Tenendum etiam, &c. Wherefore we must observe, that from this book of the law of God, namely the book of nature, Adam in a state of innocency was capable, to learn, and clearly and distinctly to perceive many things, even without any superadded revelation or instruction, which we, even when assisted with divine revelation, can observe but very confusedly and indistinctly; in respect that he was created after the image of God, Gen. i. 27, and v. 1. and endued with original righteousness, being furnished with which, he was able to worship God aright, and perfectly to perceive his will by whatever sign or way he should express or reveal it to him;——being endued with an excellent faculty of knowing and discernment, as appears, Col. iii. 10.—and with a singular easiness of perception, gravity, and penetration of judgment.”

To this same purpose I shall only take leave to instance another paragraph. “Rejectis nunc, &c. But rejecting, (says he) these various senses, as being not at all fit to indicate to us what this natural law is, (or what this

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law of nature requires, allows or approves of) (l). It remains that we briefly declare how we can come to the knowledge of it, seeing then that this natural law is a law to all mankind, given by God in the very creation itself, the knowledge of which was originally engraven, and deeply impressed on man’s mind, from and by which he could easily perceive both its general principles and particular conclusions. But certain it is, that that natural light with which we were in our primeval state endued and adorned, is now in a great part extinct. Our reason is depraved and corrupted, and so many ways vitiated, that we are blind in the midst of light; have but very confused and indistinct views even of things most obvious; and especially those things escape the observation of the eyes of our minds, which concern the honour of God, and relate to our own souls, even altho’ they be distinctly revealed, confirmed and explained, so that those things which before, in our primeval state, were quickly and most easily seen and understood from the book of nature, the beautiful order of the universe,—the relations of God to man, and man to God, and other objects of this kind, cannot now be known or understood by us, but at the expence of the greatest industry; and, after all, our knowledge of them will remain very dark and indistinct; and moreover, all saving knowledge is impossible, without the special aids of the Spirit, leading us into all truth by the word revealed unto us by Christ. From all which it is plain, that we are called, and under necessity, to have recourse to the scriptures, the only and most perfect rule both of faith and manners.—And thence we may acquire through the leadings and teachings of the Spirit, all necessary knowledge of God’s will, both of those things which relate to God’s natural and eternal power, dominion and government, and such things as relate to the law of God, positive, natural and moral.”

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(l) In these excerpts quoted from Mr. Brown, I have made no distinction between what he calls jus naturale [natural right] and lex naturae [law of nature]. These terms jus and lex, are mostly used as synonymous. All the distinction that can be made between them is this, that lex is the directing and obliging rule, jus the actions the rule directs and obliges unto, or such privileges as it warrants and allows to the subject.

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From these sacred books therefore, it is that we can be instructed, as being of all the surest guide and most perfect rule; what precepts are universal, binding upon all men, and remaining in perpetual force, and what are not; that is to say, every precept belonging to the natural or moral law.—All which may be summarily reduced to those ten heads, which we call the decalogue; all the precepts of which, the second and fourth only excepted, are granted by all nations to belong to the law of nature. As for what concerns the fourth, I shall afterwards prove, God willing, that it belongs to the law of nature, and so is of equal force and obligation as the rest, and that the second belongs to the law of nature has been already clearly evinced by our divines against the Papists.” Such are the sentiments of this venerable writer upon this point (m). He then goes on, and shews at great length, and with great clearness, what a poor lame rule the dictates of human reason are in things moral, in its present corrupted and depraved state; and that therefore we must of necessity have

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(m) In order to cast a little more light upon this matter, I shall here subjoin my author’s own definition of the law of nature, together with some part of his analysis or explication of it. “Lex naturae est id signum voluntatis divinae. &c. The law of nature is that sign or discovery of the will of God, by which man as such, is perpetually obliged necessarily to (choose) and do such things as are (by it) discovered and determined to be good and virtuous; as also, to shun and avoid such others as are by the same law pointed out and determined to be vicious, impure, and unlawful. This revelation of the will of God is so expressed in the nature (and established order) of the things created by God, and in the relations that these things stand in to God, or one another, that human reason, either by its own light, or assisted by inspiration, or divine revelation, can easily perceive (read and understand) it.

ANALYSIS.

“This definition comprehends both the primeval and secondary revelation of the law of nature.——I say, this law is the (signum) or sign of the will of God.—This I put for the genus, &c.” (N. B. The word signum, or sign, here used by the author, is very proper and expressive; for as a man’s mind or will may be discovered, either by words (which are the most usual signs whereby men express their mind and will) or by look, gesture,

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have recourse to the law and to the testimony, if we would certainly and clearly be informed what duty God requires of us;—and concludes with the concurring testimony of an approven and orthodox divine, which I shall also here subjoin. Excellently (says he) to this purpose speaks Dr. Hornbeck in his Practical Theology, book V. chap. 1. his words are these; “God hath indeed, in the book of nature, partly shewn to men what is good, but most fully and perfectly in the sacred scriptures. To which therefore it behoves us to run, after that our reason is so much obscured and darkened by the fall. The light of scripture therefore being arisen unto us, in vain setting this aside, do we betake ourselves to our own reason, which is darkness, rather than to that, in order to our being instructed in the knowledge of what is just. The case might indeed be otherwise, did we remain still in possession of right reason, and (uncorrupted) nature; but now being fallen into a state, in which we

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[continued from page 30] or any other token: So whatever way God makes himself and his will known to us by, whether by his word or works, that is the sign of his mind and will. See Heb. i. 1.)

“I have said that this revelation of the will of God obliges man as such. Hereby this law is distinguished from those laws that may belong, or be given to any particular people, considered either as a church or commonwealth, (e.g. these divine laws, judicial and ceremonial given to the Israelitish people and church, or the laws belonging to the New Testament church.) I have said, that this law perpetually binds, to distinguish it from that law, forbidding to eat the fruit of the tree of knowledge, &c. (which was only a temporary and probatory command.) I have said that this revelation of God’s will is expressed in the nature of things, &c. because I judge this law to be called the law of nature, from its being proposed or set forth to be read in the book of nature. And indeed, all the works of God, both these in ourselves, and those without us, in as much as they reveal or make known to us any part of our duty, do belong and have reference to this law of nature; for God revealed his will to Adam not only subjectively, by an implanted knowledge of it, but objectively, by all his other works of creation;—by his resting on the seventh day, after working six days as I have above said. By the nature of things, I do not only understand the nature

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neither can rightly see, nor will what is good. Because our very reason itself needs to be instructed, otherwise we will be deceived in things of the highest importance.”

And now, from this account I have given of the law of nature, illustrated and confirmed by the united testimony of these respectable divines above quoted, I shall submit it to the judgment of the impartial and unprejudiced whether these things are not abundantly and clearly evident.

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[continued from page 31] of the things created, in themselves considered, but together with this I include the manner, and divine method of procedure in the work of creation, and the like:—And also, the sovereign power, and actual concourse of divine providence, ordering and disposing of all creatures, and circumstances of things, according to his good pleasure. Hence it is, that the order, posture, and circumstances of things, being providentially changed, accordingly the light of nature and reason will point out that to be duty, which was far from being so, before such a change or alteration took place, e.g. As when one fighting for his country is entrusted with the government and defence of a principal city, fort, or castle; such a man is bound to be faithful to his trust,—and not to betray, or treacherously to deliver the place into the hand of the enemy: Nature itself abhorring such perfidious and treacherous practices. But suppose such a governor, and those who with, and under him, are set for the defence of the place, to be reduced to great scarcity and extremity, so as to be at the point of starving. In this case, they are not bound to fight against nature,—the defence and preservation of their lives being more necessary than the defence of the place; and therefore, in such circumstances, it becomes their duty to save their lives by a surrender of the place.—The law of nature not only permitting, but even commanding them so to do. And thus, in like manner, it was warrantable by the law of nature for the sons of Adam to take their own sisters in marriage; of the utter unlawfulness of which, after the species was multiplied, no body doubts. I have added, And the relations that these things stand in to God, or to one another, in regard, that from the relation that the rational creature stands in towards God as his Creator, supreme Lord, Preserver, Lawgiver, and Chief-end, do the principal duties of man flow. Herein lies the foundation of all that obedience and subjection we owe to God, as I might demonstrate at large

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First, That the law of nature is something quite distinct from the dictates of human reason, human knowledge, or light of nature.—Distinct even from that light and knowledge which was concreated with man, and with which he was endued in his first creation-state. The light of nature is one thing; the law of nature is another.—The law of nature is the object which the light of nature perceives or looks to; the law of nature is a declaration of

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[continued from page 32] were it necessary. And moreover, from man’s relation towards his fellow-creatures, do those duties flow which belong to the second table.

I have moreover added, that human reason, either by its own light, or assisted by inspiration or divine revelation, can easily read and understand this law so expressed.—Human reason, either by its own light (or assisted by inspiration or divine revelation.) This I have added for a twofold reason, 1st, Because I suppose that even Adam in some cases stood in need of divine revelation, or suggestion at least, in respect of the object; otherwise we will scarce can conceive how he could come to know in what space of time God created all things, &c. And 2dly, in regard that we now since the fall, do (evidently) in many cases stand in need of the revelation, and renovation of this law of nature, otherwise in these instances it will remain unknown to us, as I have said and explained above.—Hence it is, that those who are endued with the Spirit, and with scripture light and knowledge, can discourse and reason about this law of nature with much more judgment and accuracy, than the wisest and most subtle philosophers who never saw the sacred writings. And moreover, many particulars there are belonging to the law of nature, which, although we cannot distinctly learn from this book of nature, without some teacher, or at least not without the greatest labour and study, yet, when once taught and instructed in the knowledge of them, they will then appear there as written in the brightest and most legible characters. This our present natural inability distinctly to read and learn the will of God from the book of nature (without any other help) even the very Heathen were sensible and do complain of. Multis signis (inquit Cicero) natura declarat quod velit.—Obsurdescimus tamen nescio quomodo, nec ea quae ab ea movemur audimus, i.e. By many ways does nature, (that is God by the voice of nature) declare his will; and yet I know not how it happens, but we are deaf to all.—We hear not, nor understand what he calls unto.”

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the will of God concerning our duty, but the light of nature is our understanding of this declaration, or our knowledge of our duty; or it is that by which we are rendered fit to perceive our duty and obligation from the law of God. The reasonable and intelligent creature only being capable of the direction and obligation of a law;—so that for any to call the “remainder of natural light, in the moral dictates of right reason, the law of God, &c.” is just as foolish and absurd, as for one to affirm that his eyes were the sun, or that his visive faculty, or actual perception of the light of the sun, were the light of the sun itself.

Secondly, It appears hence, that the law of nature, as above described; its dictates, principles and precepts, are

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[continued from page 33] Thus far I have thought it necessary to set down Mr. Brown’s own definition of the law of nature, with his explication of it. The account he gives of it (as above) I presume will be found to be just and genuine. And if so, it may hence further appear how inconsistent with truth it is to call the dictates of right reason the law of nature. If reason must be a law, it is no doubt very necessary that it be right. But how I pray, shall a man come to know that his reason is right? is it by comparing it with itself? or by comparing it with the reason of others, that he can come to know this? Surely no. There must therefore of necessity be some common standard, by comparing with which, this may be determined, and that is just what this judicious author points out to us in the above account he gives of the law of nature, viz. The perfections, relations, and will of God, as they are expressed and revealed, in the nature, beautiful order and harmony of the things he hath made;—and from his sovereign-wise providential disposals, to which all things are subject;—together with, and including man’s own nature and his relation to other beings, especially of the same kind, and above all, to the supreme and self-existing Being, the fountain of all others. If reason’s judgment be not according and conform to these, it is not right. This is what is called, or may be called the natural revelation God hath given of himself, of his being, and those divine relations above-mentioned, and so of his will concerning man’s duty. The continuance of this (I suppose) had not been vouchsafed to guilty rebel man, but in consequence of Christ’s actual interposition in behalf of the church and elect of God among mankind. I would therefore be very desirous to know in what respect the natural revelation of these differs from what may be called the gracious revelation of the same, which we have in the word.

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materially and substantially the same with the moral law of the ten commandments.—The decalogue or ten commandments is a summary or compend of the whole of divine revelation; all the several sacred books of scripture are nothing but an illustration of this divine law,—an explanatory comment upon it. Divine supernatural revelation is therefore to be considered as a merciful repetition and revelation of the law of nature, or of natural revelation, its truths, precepts and duties. It is a clear and bright manifestation of God,—and of his will, determining and declaring the whole duty of man towards God himself, or his fellow-creature. It contains all that is express’d in the law of nature, both its duties and privileges. It universally inculcates all its precepts, clearly defines and points out the objects to whom this debt of duty belongs, in every case, where through the corruption and blindness of man’s mind, such a discovery is needful, whether towards God or towards man. Well, but does it contain no more; yes, it does; but whatever it contains more, bears a respect, and particular reference to this natural and original law, its Author, subjects, duties and privileges. It contains a discovery, or gives an account of man’s primeval, holy and happy state in which he was created; fully discovers that corrupt sinful and depraved state into which he is now fallen. The which, tho’ the light of nature and reason may in part manifest to men, yet but in a very confused and indistinct manner. Again the word reveals the guilt and condemnation under which all men naturally lie; the way how sin and guilt entered into the world, both which have been hidden mysteries, that reason and natural wisdom could never unfold. It exhibits a discovery of God’s gracious, as well as his natural relations: It reveals that way that God in his wisdom and compassion hath found out for the reconciliation, and restoration of the guilty lost and fallen creature unto God,—unto holiness and happiness, through a Redeemer and divine surety,—in and through whom he may obtain redemption, even the forgiveness of sins through his blood; and might come to have this divine law again written in his heart, in the knowledge, understanding and love thereof, not as with ink and pen, but with the Spirit of the living God. Here he is instructed and taught to know whence, and how he may obtain grace, spiritual life, and strength, in order to

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his doing and keeping the law of God, and “observing it with his whole heart.” Hence also, he is furnished with the highest, noblest, most exalted and engaging motives to holiness, and all obedience. This is a summary and brief account of what divine supernatural revelation contains the discovery of; besides the revelation it brings and affords of the nature and name of God; of his glorious perfections and relations. In consideration of which he is worthy to have all obedience, praise, glory and honour rendered unto him. But upon very slight reflection, we will find all these above-mentioned supernatural discoveries to carry the particular respect and reference said above. Christ the Redeemer came and was manifested in the flesh,—To what end? To “fulfill all righteousness,—to magnify the law,—to save his people from their sins,” and to redeem them; To whom? To God, to his service and glory; that being delivered out of the hands of their enemies they might serve him in holiness and righteousness all the days of their life, according to the tenor and precepts of this original, natural and eternal law of God, which we have revealed and recorded in the scriptures of truth. And as to all other divine ordinances, whether natural, civil, or sacred, they are, one or other, severally designed as means, either for the maintenance and preservation of the honour and authority of this law among men, as civil magistracy particularly is, in its own sphere and place; or for the manifestation of God, of his law, name and grace; and so for, or in order to the bringing of men into, and building them up in knowledge and holiness, in conformity to the image of God, express’d in this his eternal law; the which are the ends of a gospel ministry, and other evangelical institutions; or else for the fencing and defence of the truths and spiritual ordinances of God, in a spiritual manner; the which is evidently the end and design of church discipline and censures, unto the honour of God, and of his law, revealed both in his works and in his word, as the eternally obliging rule of righteousness. From all which it is abundantly clear and evident, that the law and will of God in the written word, is an unexceptionably sure foundation for all divine institutions and ordinances, and the certain infallible and clearest directive rule for all duty, civil, natural or supernatural; as will afterwards be made more evident.

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But here I foresee I am like to meet two very formidable objections, which it will be necessary that I take notice of, and answer.

Objection I. The apostle’s words, Rom. ii. 14. will be objected. “For when the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves: which shew the work of the law written in their heart.” And so, that hence it appears, that the law of nature is that which the apostle speaks of as naturally written on the hearts of these Gentiles.

Answ. I. That the Gentiles were not destitute of an objective revelation of God and of his law, the apostle proves, Rom. i. 10. So that the law which they are here said to be without, is the written law.

Answ. II. It is evident, that the things which the apostle here says the Gentiles did, were the things contained in the written law; and that the work which he observes was written on their hearts, was the work of the written law; that is to say, such practical sentiments and principles were impressed on their minds, as were conform to the dictates and commands of the written law of God. Now, this is so far from militating against what is said above, that it confirms it; for from hence these two things are clear: 1st, that here there is a real distinction made both between the things contain’d in the law, and the law itself; and between those inward and subjective principles and dictates which were written in the hearts of those Gentiles, and the law itself; for they are called the work of the law. And 2d, It appears that the law and will of God expressed and written in the book of nature, is materially and substantially the same with the law of God written in the book of scripture; for it is certain that the Heathen being destitute of scripture revelation, any right principles of the knowledge of God and his will that they had, must be supposed to be drawn from the natural revelation God gives of himself in his works, Rom. i. 19, 20. and so must necessarily be conform and agreeable to that. But the apostle here affirms them also to be agreeable to the principles express’d in the written law of supernatural revelation; Ergo, these two are materially the same; for it is a self-evident axiom, that things equal to one and the same thing, are equal to one another.

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Answ. III. Their being called, or said to be a law unto themselves, can mean nothing more than this, viz. That their natural reason and consciences, from the consideration of their own being, nature and relation one towards another, &c. pointed out some principles and duties both moral and religious, that were agreeable to the written law, such as, that there is a God, and that he ought to be worshipped; to relieve the poor, help the helpless, speak the truth, and to punish and disapprove of some vices forbidden in the law of God; so that, from this very reason, and from their consciences accusing or excusing them, the apostle proves, that tho’ they were without the written law, yet they were not without a law distinct from, and informing and obliging both their reason and consciences. For certain it is, that the dictates of human reason and conscience, are so far from having the nature and force of a law, that they cannot so much as be a rule to men in matters of right and wrong, good and evil, but in so far only as they fetch their dictates from the law of God, and prove them to be conform to that. Now, there is a known difference between a rule and a law; every law is a rule, but every rule is not a law. And moreover, what an unsafe rule, and dangerous guide human reason has been, destitute of divine revelation, both sacred writers and profane history can bear witness.

Obj. II. It will readily be objected, “That these divines whose testimonies I have adduced, are not to the purpose in hand. They speak of the scriptures and word of God, as a law and rule, in respect of duties and ordinances of a spiritual and religious nature, in opposition to such as would throw off revelation as a rule in religion, and substitute corrupt reason and human wisdom in the place of it; but how unjust and injurious would it be to charge my antagonist with such a design or doctrine?”

Answ. I. I know no divine ordinance, but what according to the dictates and direction of nature itself, bears a respect and relation to religion, and the fear of God among men, in one way, or of one sort or another; either more remotely, or more nearly and directly. Tho’ I’m sensible, according to Mr. Goodlet, and his brethren’s system, the ordinance of civil government ought here to be excepted, and extruded, as a mere earthly human thing, that heaven has nothing to do with.

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Answ. II. I reply, that these divines assert the scriptures to be a safe and sure foundation,—and the only clear and certain rule in every duty, whether relating to God, ourselves, or others. They particularly affirm them to be our only supreme rule in duties moral and religious; that is, such as either belong to the first table of the law of God, which is the rule of godliness, or such as belong to the second table, which is the rule of righteousness. Now, if the erection and maintenance of civil government and magistracy be a moral duty, as our author allows it is, it must no doubt be included in the sense and meaning of these divines, where they teach (with the great apostle, Titus ii. 12.) That the scriptures are the only supreme rule of all the duties of morality, and of religion; of sobriety, righteousness, and godliness. This much may suffice for the representation of the true and genuine sense of the law of nature, and for an answer to objections against it.