A26921:136
Richard Baxter's dying thoughts upon Phil. I, 23 written for his own life and…
Richard Baxter's dying thoughts upon Phil. I, 23 written for his own life and the latter times of his corporal pains and weakness.
London: printed by Tho. Snowden for B. Simmons, 1683
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§ 3. And we find that this notice hath so deep a root in Nature, that few of those that study and labour themselves into Bestiality (or Sadduceism) are able to excuss the fears of future misery but Conscience overcometh or troubleth them much at least, when they have done the worst they can against it. And whence should all this be in man and not in Beasts, if man had no further reason of hopes and fears then they? Are a few Sadducees wiser by their forced or crude conceits, than all the World that are taught by Nature itself.
§ 3. And we find that this notice hath so deep a root in Nature, that few of those that study and labour themselves into Bestiality (or Sadduceism) are able to excuss the fears of future misery but Conscience overcometh or troubleth them much at least, when they have done the worst they can against it. And whence should all this be in man and not in Beasts, if man had no further reason of hopes and fears then they? Are a few Sadduces wiser by their forced or crude conceits, than all the World that are taught by Nature itself.
§ 1. III. If the God of Nature have made it every mans certain duty to make it his Chief care and work in this life, to seek for happiness hereafter, then such a happiness ⟨p. 35⟩there is for them that truly seek it. But the antecedent is certain, as I have elsewhere proved. Ergo, &c.
§ 2. As to the antecedent, The world is made up of three sorts of men, as to the belief of future retribution. 1. Such as take it for a certain Truth (such are Christians; Mahometans, and most Heathens.) 2. Such as take it for Uncertain, but most probable or likeliest to be true. 3. Such as take it for Uncertain, but rather think it Untrue. (For as none can be certain that it is false (which indeed is true) so I never yet met with one that would say he was certain it was false.) So that I need not trouble you with the mention of any other party or opinion. But if any should say so; it is easy to prove that he speaketh falsely of himself.