Imágenes de páginas
PDF
EPUB

Now to imagine, that all these things, according to their feveral kinds, could be brought into this regular Frame and Order, to which fuch an infinite number of Intentions are required, without the Contrivance of fome wife Agent, muft needs be Irrational in the highest degree.

And then, as for the Frame of Human Nature it felf. If a Man doth but confider how he is endowed with fuch a Natural Principle, whereby he is neceffarily inclined to feek his own well-being and Happiness: And likewise with one Faculty whereby he is enabled to judge of the Nature of Things, as to their fitnefs or unfitnefs for this end: And another Faculty whereby he is enabled to chufe and profecute fuch things as may promote this end, and to reject and avoid fuch things as may hinder it. And that nothing properly is his Duty, but what is really his Intereft: This may be another Argument to convince him, that the Author of his Being must be infinitely Wife and Powerful.

The wifeft Man is not able to imagine how things fhould be better than now they are, fuppofing them to be contrived by the Wifcft Agent; and where we meet with all the Indications and Evidences of fuch things as the Thing is capable of, fuppofing it to be true, it must needs be very Irrational to make any doubt of it.

Now I appeal unto any confidering Man,

unto

unto what Cause all this Exactness and Regu-
larity can be reasonably afcribed, Whether to
blind Chance, or to blind Neceffity, or to
the Conduct of fome wife intelligent Being.

Though we should suppose both Matter
and Motion to be Eternal, yet is it not in the
leaft credible, that insensible Matter could be
the Author of all thofe excellent Contrivan-
ces which we behold in these natural Things.
If any one shall furmife, that these Effects
may proceed from the Anima Mundi ; I would
ask fuch a one, Is this Anima Mundi an In-
telligent Being, or is it void of all Perception
and Reason? If it have no kind of fenfe or
knowledge, then 'tis altogether needless to
affert any fuch Principle, because Matter and
Motion may serve for this purpose as well.
If it be an Intelligent, Wife, Eternal Being,
This is GOD, uuder another Name.

As for Fate or Neceffity, this must needs be as blind and as unfit to produce wife Effects, as Chance it felf.

From whence it will follow, That it must be a Wife Being that is the Cause of these Wife Effects.

By what hath been faid upon this Subject, it may appear, That these visible things of the Rom. 1. World are fufficient to leave a Man without Excufe, As being the Witnesses of a Deity, and fuch as do plainly declare his great PowPfal. 19. er and Glory.

20.

A&ts 14.

17.

[blocks in formation]
[ocr errors]
[ocr errors]
[ocr errors][merged small]

IV. Arg. From Providence, and the Government of the World.

4.

F

ROM the Works of Providence in

the Government of the World: and that continual Experience which we have of fome wife and powerful Being, who doth prefide over, and govern all things; not only by his general Concourse in preserving all kinds of things in their Beings, and regulating them in their Operations: But chiefly in his wife and juft Government over Mankind, and Human Affairs, which may appear by fuch Effects as are

Ordinary,
Extraordinary.

1. For the more common Effects of it; namely, that general Succefs which in the ordinary Course of things doth accompany honeft and virtuous Actions: And the Punishment and Vengeance that doth one time or other in this World ufually befal fuch as are wicked. Both Virtue and Vice generally, and for the most part, fufficiently diftinguished by Rewards and Punishments in this Life.

There are indeed fome Inftances to the contrary, concerning the Miseries of Good Men, and the Profperity of the Wicked: But

these

these have been by feveral of the wisest Heathen, Plato, Plutarch, Tully, Seneca,&c. fufficiently vindicated, by the clearest Principles of Reason, from being any Prejudice to the wife Government of Providence. '

It is not either Neceffary or Convenient, that Happiness and Prosperity in this Life, which is the ufual Reward of Virtue, fhould have either such a Phyfical or Mathematical Certainty, as could not poffibly fail. Becaufe,

1. It would not be consistent with our dependent Conditions, that Worldly Prosperity fhould be fo infallibly under the Power of our own Endeavours, as that God himself might not fometimes interpofe for our Difappointment. If I may have leave to fuppose what I am now proving, namely, a Wife and Omnipotent Providence, It must needs : appear highly reasonable, that it should be left to his Infinite Wisdom and Power, to make what referved Cafes he pleases, from the ordinary courfe of Things. From whence it will follow, that these unequal Difpenfations can be no fufficient Ground for the Dif belief of Providence.

2. It would very much prejudice another great Principle of Religion, which is of mighty Influence for the regulating of Men's Lives and Actions in this World, namely, the BeIlief and Expectation of a Future State of Rewards and Punishments.

3. If Temporal Profperity did infallibly attend all good Actions, This would be a Diminution to Virtue it felf, Men would do good by a kind of natural Neceffity; which would abate juft fo much from the Virtue of their Actions, as it does from the Liberty of them. It is fufficient, that Moral Actions fhould have Moral Motives. And that Virtue doth generally, and for the most part, make Men profperous and happy in this World. We know by Experience, that all Mankind do in their most weighty Affairs, think it fufficient to depend upon fuch Caufes as do commonly, and for the most part prove effectual to the ends for which they are defigned. So that this very thing, which is ufually look'd upon as the greatest Objection against Providence, is really and truly an Argument for it.

2. For Extraordinary Effects of it. If we give any credit to the univerfal History of all Ages and Nations, it will by that appear,

[ocr errors]

1. That there have many times happened fuch special fignal Providences for the punishing of obftinate Sinners, and for the Deliverance of fuch as were Religious, in anfwer to their Prayers, whereby the Supreme Governor of the World hath fo vifibly pointed out his Will and Meaning, and fo plainly manifefted his Power, that every Impartial Man must be forced to fay, doubtless there is a God that judges in the Earth.

2. That

« AnteriorContinuar »