ECCLES. 12. 14.
This Book doth contain a Philosophical Disquisition concerning a State of Happiness; wherein the Wise man doth particularly discuss each of those Subjects, which according to the various opinions and tempers of men, are believed to have any pretence to it.
The precedent Verse (as I have formerly shewed) doth contain the Conclusion of the whole matter; the chief inference and result ftom all the former Debates and Enquiries; wherein he asserts, that every man’s true happiness doth consist in being religious, In fearing God, and keeping his Commandments.
And though this Conclusion had been sufficiently proved by great variety of Arguments, in the foregoing Discourse; yet he thinks fit here in the close of all, to back and enforce it with one Argument more; which above all others is most apt to make deep impression upon the minds of men; and (if any thing can) to perswade them to the Duties of Religion: And that is the consideration of the last Judgment, in the words of the Text, For God shall bring, &c.
That which I intend from these words, is to prove, against the Infidels and Scoffers of this Age, the Reasonableness and the Credibility of this great Principle of Religion, concerning a future state of Reward and Punishment.
Though the Principal Evidence for this do depend upon Scripture, especially the New Testament, where it is said, That life and immortality (2 Tim. 1. 10) is brought to light by the Gospel. Yet in a point of so great moment and consequence as this is, it is not to be imagined, that God should have left himself without a Witness to all the Nations of the World, but that all men should be endowed with such natural Capacities and Notions, as being improved by Consideration, will afford sufficient evidence for the belief of this great Fundamental Principle.
As for such men, who live under-the sense of Guilt, whose Interest it is that there should be no future account, it cannot be otherwise expected from such, but that they should be willing to dis-believe this. And from hence it is, that some of the Ancient Philosophers have employed their Learning and Subtilty, to dispute themselves into some kind of doubts and uncertainty about it. And yet the generality even of these have been forced to acknowledg it much more probable than the contrary. And as for the Vulgar sort of people, who are guided by the more simple dictates of Nature, these have in all Ages and Nations submitted themselves to this Doctrine, and professed a firm belief of it. And though Vulgar Opinion be but a very bad Topick about such matters as may gratify men in their ease and sensual appetites; yet in such other Opinions as are cross to their Worldly Interests, it may argue such things to be from some natural impression upon their minds, which they must believe, and cannot otherwise chuse.
The Arguments I would make use of to this purpose, may be reduced to these three general Heads:
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From the suitableness of this Principle, to the most natural Notions of our Minds.
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The Necessity of it, to the Government of mens Lives and Actions in this World.
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The Necessity of it, for the vindication of Divine Providence.
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I begin with the first: The suitableness of it to the most natural Notions of our Minds, and those kind of Impressions which belong to us, as we are Reasonable Creatures. Wee see by experience, that all other things (so far as we are able to judg) Minerals, Plants, Beasts, &c. are naturally endowed with such Principles, as are most fit to promote the perfection of their natures in their several Kinds. And therefore it is by no means credible, that Mankind only, the most excellent of all the other Creatures in this visible World, for the service of whom, so many other things seem to be designed, should have such kind of Principles interwoven in his very Nature, as do contain in them meer cheats and delusions. And therefore whatsoever those things are, which the generality of Mankind, especially the most wise and the most considerate part of them do agree in, ought to be allowed for highly credible; otherwise it must follow, that we are framed with such kind of Faculties, as in our most cautious exercise of them, are more likely to seduce us, and expose us to Error, than to direct and lead us to the Truth.
But I shall endeavour to manifest this more particularly, by these three Considerations.
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This Principle is most suitable to the general Apprehensions of Mankind, concerning the nature of Good and Evil.
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To those natural Hopes and Expectations, which the generality of good men have, concerning a state of future Happiness.
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To those natural Fears and Expectations, which the generality of wicked men are possessed with, concerning a future state of Punishment and Misery.
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This Principle is most suitable to the general Apprehensions of Mankind concerning the nature of Good and Evil. All men heretofore have agreed, that there is such a Thing as the Law of Nature, whereby things are distinguished into Good and Bad; according to which, the Actions of men are determined to be either Virtuous or Vicious. And as the one of these, doth in the essence of it imply Comeliness and Reward; so doth the other denote Turpitude and Punishment. These things being implied in the very definitions of Virtue and Vice. And from hence it will follow, That as there is some Superior Power who hath put this Law into our Natures; so will he take care to enforce the observance of it, by rewarding and punishing men accordingly. This being implied in the nature of a Law.