3. The best Men are often in ⟨p. 204⟩the worst condition, and merely upon the account of their Goodness. They are oppressed because they do not make resistance, and loaden with sufferings, because they endure them with patience. They are for Gods sake made the spectacles of extreme misery, whilst the insolent defiers of his Majesty and Laws enjoy all visible felicities. Now in the judgment of Sense, can Holiness be more afflicted if under the displeasure of Heaven, or Wickedness more prosperous, if favoured by it? But this is such a monstrous incongruity, that unless we abolish the natural Notions of the Divine excellencies, it cannot in the least degree be admitted. If therefore we confine our thoughts to humane affairs in this life, without taking a prospect into the next ⟨p. 205⟩World, where a new order of things presents it self, what direful consequences will ensue? This takes away the Sceptre of Providence from the hands of God, and the reverence of God from the hearts of Men, as if the present state, were a game wherein Chance reigned, and not under the inspection and disposure of a wise, just and powerful Governor. If there be no Life after Death, then Natural Religion in some of its greatest Commands, as to Self-denial, even to the suffering the greatest evils rather than do an unjust unworthy action, and to sacrifice Life it self when the Honour of God and the public Good require it, is irreconcilable to that natural Desire and Duty, that binds and determines Man to seek his own felicity in conjunction ⟨p. 206⟩with the Glory of his Maker. But it is impossible that the Divine Law should foil it self, that contrary obligations should be laid on Man by the wise and holy Lawgiver. And what terrible confusion would it be in the minds of the best Men? What coldness of affection to God as if they were not in the comfortable relation of his Children, but wholly without his care? What discouragements in his Service? what despair in suffering for him? What danger of their murmuring against Providence, and casting off Religion as a sour unprofitable severity, and saying, Surely I have cleansed my heart in vain, and washed my hands in innocency; or exclaming with Brutus in a desperate manner, when he was overcome in battle, and defeated of his design, to recover ⟨p. 207⟩Rome from Tyranny; O infoelix Virtus! itane, cum nihil nisi nomen esses, Ego te, tanquam rem aliquam exercui?
3. The best Men are often in ⟨p. 204⟩the worst condition, and merely upon the account of their Goodness. They are opprest because they do not make resistance, and loaden with sufferings, because they endure them with patience. They are for Gods sake made the spectacles of extreme misery, whilst the insolent defiers of his Majesty and Laws enjoy all visible felicities. Now in the judgment of Sense, can Holiness be more afflicted if under the displeasure of Heaven, or Wickedness more prosperous, if favour'd by it? But this is such a monstrous incongruity, that unless we abolish the natural Notions of the Divine excellencies, it cannot in the least degree be admitted. If therefore we confine our thoughts to humane affairs in this life, without taking a prospect into the next ⟨p. 205⟩World, where a new order of things presents it self, what direful consequences will ensue? This takes away the Sceptre of Providence from the hands of God, and the reverence of God from the hearts of Men, as if the present state, were a game wherein Chance reigned, and not under the inspection and disposure of a wise, just and powerful Governour. If there be no Life after Death, then Natural Religion in some of its greatest Commands, as to Self-denial, even to the suffering the greatest evils rather than do an unjust unworthy action, and to sacrifice Life it self when the Honour of God and the publick Good require it, is irreconcilable to that natural Desire and Duty, that binds and determines Man to seek his own felicity in conjunction ⟨p. 206⟩with the Glory of his Maker. But it is impossible that the Divine Law should foil it self, that contrary obligations should be laid on Man by the wise and holy Lawgiver. And what terrible confusion would it be in the minds of the best Men? What coldness of affection to God as if they were not in the comfortable relation of his Children, but wholly without his care? What discouragements in his Service? what dispair in suffering for him? What danger of their murmuring against Providence, and casting off Religion as a sowre unprofitable severity, and saying, Surely I have cleansed my heart in vain, and washed my hands in innocency; or exclaming with Brutus in a desperate manner, when he was overcome in battel, and defeated of his design, to recover ⟨p. 207⟩Rome from Tyranny; O infoelix Virtus! itane, cum nihil nisi nomen esses, Ego te, tanquam rem aliquam exercui?
