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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
28 90 Cast not take che Tormentis. Foto der to make
clar in this hot
· * Oracles of Reafon, p. 111. Spinofx Eth, par. s. prop. 42.
this Wat ther World
Corruptible Body; whose Principle shall not be a living on
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
born for our selves, but that we ought to contribute our
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
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.
Answer to Argument 2.