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of Things are changed, and the Time of Probation is - over; God has tried Men till they have plainly appeared za incorrigible, and that 'tis to no Purpose to try them longer. **27" And therefore the End of his punishing Men must be

Ex: then, to display the infinite Integrity of his Justice and Ts Holiness, and to shew that it is contrary to the Rece mmg titude of his Nature, to let Sin go unpunished. Not 21. but that God's Goodness and Mercy had a Share heré hey too; for, by this dreadful Punishment of incorrigible Ofe me fenders, he to all Eternity gives Examples of his Venci provides geance in punishing Sin, and Rebellion against God; sche Wire thereby to engage all his Creatures to a more hearty Erd boxe Love of God, and to a more ready fulfilling his Will f for shy for ever.

de Phil. My last Exception is against your Christian Brian perline Doctrine of Heaven, where you rell us, that Men must

be rewarded for their good Actions in a fine glorious

Place, no Body knows where. But these are fond Noare in andere

tions fitted only for vulgar and mercenary People, who

will do no good, but when they are hired to it. But DES COE THE ace, our 017

the generously Virtuous are they, who are Virtuous for

Virtue's fake; they who choose to do good, because it their ownl

is brave and honourable, and not because they think Pored to the

they shall ger by it. Therefore, methinks, our Deist's Religion is much preferrable to yours, because it makes

Men Virtuous upon a more generous Principle, chan he lives het

any that is to be found in your Religion, which encourages Men to Virtue only, in Hopes of being re

warded for it. <te, whi? · Cred. There is nothing in the Chriftian Doctrine of

Heaven, and the Glories of another World, but what is very sober and racional, and agreeable to the wifeft

Thought. We are taught by our Religion, thac we shall there enjoy eternal Life, which is but very con

fonane co a State of Glory, which a frail Mortality would ey are coppie fully; that we shall be cloached with a glorious and ina

Santot Men virtuous be found in 1 in Hopes of

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· * Oracles of Reafon, p. 111. Spinofx Eth, par. s. prop. 42.

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Corruptible Body; whose Principle shall not be a living on
animal Soul, but a quickening Spirit, I Cor. xv. 45
& 49. (i.) not a living Soul wanting Nourish-
ment as in this World; but such a quickening Spirit as
shall convey Life without being beholding to caring and"
drinking for it. What wiser Description can there bel
of a State of Glory, than to represent it a Vacancy from
all Pain and Disatisfaction, When God Mall wipe al Tears
from our Eyes, when there Mall be no more Death or Sør-
row of Crying, neither shall there be any more Pain, Rev.
xxi. 4. And that the Height of Fruition shall be, in
the Vision of God ? Blessed are the pure in Heart for the
Mall see God. We all see him as he is, I Joh. iii. .
This is a true rational Account of future Happiness,
such as is worthy of God, and is not like the idle Dreams
of a Pagan Elysium, or the Paradife of the Alchorai, or
the Talmud.

But to speak a Word or two in Answer to your taxe ing us with Want of Generosity, in doing good for the Hopes of Heaven. Now, for my Part, I cannot see but that it is altogether as generous, to do good for God's fake, as for Virtue's lake. For what is Virtue abstracted from God and Religion, but only an empty Name? He that does good for God's fake, or because God has commanded him, does it most certainly for Virtue's fake too; that is, because it is agreeable to the truest Reason, for we are sure that God commands nothing but what is wife and good. Oh! But we have an Eye upon our own Happiness likewise when we do it, and therefore we do not do good for Virtue's fake. I can understand nothing by your doing Good for Virtue's sake, but only the doing a Thing because it is wise and rational; now what can be more wise and rational, than in all our Actions to have an Eye to our chief Good; which, if we negleet, we act neither wisely, nor raticnally? We act wisely and rationally, when we are charitable to our Neighbour, and are beneficent to our Friends, because our. Reason tells us, that we were not

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born for our selves, but that we ought to contribute our
Allistance, as far as we can, and do all pollible good in
our Generation.
· And is it not likewise very wise and rational to pro-
vide for our own Happiness too in another World, by
duly worshiping God, and doing as he has commanded
us ? To act only for the good of others, and desperate-
ly to neglect ourselves, is Madness and Folly, and not to
act for Virtue's Sake, or agreeably to Reason. For the
truest Reason tells us, that we ought to consult our own
Happiness, when it is not Prejudicial to others, and when
the desire of it does not degenerate into Selfishness, or a
vitious Self-Love. For Reason tells us, that God
has not implanted this Principle of Self-preservation, or
Self-love, in us for nothing; and therefore, we must
conclude, that we act very rationally, when we act in
order to our own chief Happiness, which can be in no
wife Prejudicial to that of other Mens. Now this is
the truest Way of virtuous or rational Action, because

it is to act agreeable to the Reason of God. But your w way of acting, according to Virtue or Reason, as you

call it, is oftentimes according to Fancy, or the whim- sical Reasoning of some Opiniators, who are continui ally advancing new Hypothefes in Morality; as well as

in Phylicks, and drawing new Schemes of Virtue or Vice, as their Spleen directs them.. This is not to follow Reason, or to act for Virtue's fake; but 'tis to dance after all the Ignes Farui of a speculative Brain.

But, after all, what is this great Pretence of these Set of Men to a&t for Virtue's fake, which is so brave and generous ? Why, it is only to do a reputable Action to be admired and praised, which is nothing else but unregenerate Pride. Such Men will rarely

do a good Action in the dark, which is like to come to i no one's Knowledge; or if they do, it is with such a sort of inward Haughtiness, as spoils all the Goodness of it.

Therefore, pray Philologus, leave off all these Heashen Principles, which are good for nothing, but to

LI 2

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make Men infolent and contemptuous; and leami to do Good for God's fake, and your own Soul's fake; and this will make you better and happier, than few empty glittering Notions of the Bravery of Vir. tue, which the Philosophers of old, for lack of Reva lation, were forced to content themselves with.

Phil. I am sorry we cannot make an end of or Conference this Morning, for Dinner-time comes on; and I must bespeak your Company, good Sir, to' take a Dish of Meat with me to Day, and after Din. ner we may dispatch that Part of our Dispute whid remains behind.

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Answer to Argument 2.
Creation of the World not like ordinary Produ£tions.
The Dissolution, not Peace-meal; but Inftantaneous.
Answer to Argument 3.
Answer to Argument 4.

20
The Ridiculousness of making the World God..
God does not change himself by new Exbibitions, but
Creatures by new Produ{tions..

22 L13

Such

21

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