1. The first Argument is drawn from the Wisdom of God in governing the reasonable World. In the quality of Creator, he has a supreme title to Man, and consequently is his rightful Governor, and Man his natural subject. Now Man being endowed with free faculties, the powers of knowing and choosing, is under a Law clearly imprest on his Nature by the Author of it, that strictly forbids moral evil, and commands moral good. And to enforce the Authority of this Law, the Wisdom of the Lawgiver, and the temper of the Subject requires, that willing obedience should be attended with certain rewards, and voluntary disobedience with unavoidable punishments. For Man being ⟨p. 194⟩so framed as to fore-see the consequences of his actions, the inward springs of hope and fear, work and govern him accordingly. And these necessary effects of Virtue and Vice must be so great, as may rationally induce Man to reverence and observe the Law of his Maker, in the presence of the strongest Temptation to the contrary. Now if we consider Man in this corrupt state, how averse from good, and inclined to evil, how weak his directive faculty, how disordered and turbulent his Passions, how many Pleasures are pressing on the senses, to precipitate his slippery disposition into a compliance, it is very evident, that besides the rules of Morality, eternal Reasons are necessary to preserve in him a dutiful respect to God. Take away the hopes and ⟨p. 195⟩fears of things hereafter, what Antidote is of force against the poison of inherent Lusts? what can disarm the World of its Allurements? how can Man void of Innocence, and full of Impurity, resist the delights of Sin, when the inclinations from within, are as strong as temptations from without? how greedily will he pursue the advantages of this mortal condition, and strive to gratify all the sensual appetites? The Romans when the fear of‖ Carthage, that aspired to a superiority in Empire, was removed, presently degenerated from Military Valour and Civil Virtues, into Softness and Luxury. So if Man were absolved from the fear of Judgment to come, no restraint would be strong enough to bridle the impetuous resolutions of his depraved will. If there were no ⟨p. 196⟩evil of punishment after Death, there is no evil of Sin but will be continued in, till Death. And Man, that by nature is incomparably above, by Vice would be incomparably beneath the Beasts:
1. The first Argument is drawn from the Wisdom of God in governing the reasonable World. In the quality of Creator, he has a supream title to Man, and consequently is his rightful Governor, and Man his natural subject. Now Man being endowed with free faculties, the powers of knowing and choosing, is under a Law clearly imprest on his Nature by the Author of it, that strictly forbids moral evil, and commands moral good. And to enforce the Authority of this Law, the Wisdom of the Lawgiver, and the temper of the Subject requires, that willing obedience should be attended with certain rewards, and voluntary disobedience with unavoidable punishments. For Man being ⟨p. 194⟩so fram'd as to fore-see the consequences of his actions, the inward springs of hope and fear, work and govern him accordingly. And these necessary effects of Vertue and Vice must be so great, as may rationally induce Man to reverence and observe the Law of his Maker, in the presence of the strongest Temptation to the contrary. Now if we consider Man in this corrupt state, how averse from good, and inclin'd to evil, how weak his directive faculty, how disordered and turbulent his Passions, how many Pleasures are pressing on the senses, to precipitate his slippery disposition into a compliance, it is very evident, that besides the rules of Morality, eternal Reasons are necessary to preserve in him a dutiful respect to God. Take away the hopes and ⟨p. 195⟩fears of things hereafter, what Antidote is of force against the poison of inherent Lusts? what can disarm the World of its Allurements? how can Man void of Innocence, and full of Impurity, resist the delights of Sin, when the inclinations from within, are as strong as temptations from without? how greedily will he pursue the advantages of this mortal condition, and strive to gratifie all the sensual appitites? The Romans when the fear of‖ Carthage, that aspired to a superiority in Empire, was removed, presently degenerated from Military Valor and Civil Vertues, into Softness and Luxury. So if Man were absolv'd from the fear of Judgment to come, no restraint would be strong enough to bridle the impetuous resolutions of his depraved will. If there were no ⟨p. 196⟩evil of punishment after Death, there is no evil of Sin but will be continued in, till Death. And Man, that by nature is incomparably above, by Vice would be incomparably beneath the Beasts:
- ‖Remoto Carthaginis metu, sublatâque Imperii aemulâ non tam gradu, sed praecipiti cursu a virtute descitum, ad vitia transversum est. Pat•rc.
