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Dr. Lucas, Enquiry after Happiness, Part ilic p. 245. The Epocúrians confined the happiness i of man to this short life ; and by a probable

consequence resolved it ultimately into the enjoyments of the body.' Ibid. p. 145. "Without • another life, all other motives to perfection will

be insufficient. For though, generally speaking, • such is the contrivance of human nature, &c.( yet it is certain, that not only in many extraor

dinary cases, there would be no reward at all for ' virtue, if there were not one reserved for it in a 'nother world, but also, in most cases, if there

were not a future pleasure that did infinitely 6 outweigh the enjoymerts of this life, men would ' fee no obligation to perfection. - For what • should raise them above the love of this world, if there were no other? or above the love of the body, if, when they died, they should be no more for ever ?”

[ Pra&t. Christanity, part ii. Chap. 1] For the • law of our nature being I humbly conceive, no

thing else but the law and dictates of reason; (and the business of reason being, in this respect • at least, only to distinguish between good and • evil; our reason would talk to as at another (rate, because it would proceed by different

principles : Good and evil would than perad. "ventur be different things [from what they are

at present]; for whatever would make for the • pleasure and interest of this present world,

would be good ; and even pleasure and interest 6 would not peradventure be the same thing then, 6 as now; for the soul would not challenge fo • distinct a consideration and provision then, as


' now: For it would not only be lawful, but wise, • for it to become sensual and wordly : and so the - same pleasure and interest would minister to the happiness of both body and soul, &c."

[loid. Chap. 4.]“ Were there no life to come, s it would behove every man to be content with rand make the most of this. Nor do Iat all doubt, " but that men may manage their lusts so, as that

they may not be able to infer reason enough to relinquish them, from any influence they have upon their worldly interest. Or if any one ihould • think it necessary to purchase a pleasure by ' shortening his life, or lessening bis estate, I cans not see why he may not have reason on his side : • For a short life and a merry one, and my mind sto me a kingdom is, would, upon the former • supposition, be wise proverbs : for upon this & fuppofition, the pleasures of the mind would

be narrow and faint, and the checks of conscisence none, [or] [and] insignificant.”

Bp. Pearson on the Greed, p. 304, 305. 'Such is the sweetness of our fins, such the connaturalness of our corruptions, so great our confi. dence of impunity here, that, except we looked * for an account hereafter, it were unreasonable 'to expect that any man should forsake his des lights, renounce his complacencies by a severe repentance, create a bitterness to his own soul

-We are naturally inclined to follow the bent s of our own wills, and the inclination of our own • hearts. All external rules and prescriptions are s burthensome to us; and did not we look to

give an account, we had no reason to satisfy * any other desires than our own, &c.

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Mr. Glanville's Sermons, p. 278. If this be all the life of man, [1. e. the only life he is to

lead] ‘his end and happiness would then be tv . provide for the body, and the gratifications of

its fentes.' Mr. Pemble's Sermon, p. 479. Poor is the conteniment that can be found in virtue and re• ligion, if it stretch no farther than to the end

of this life-Cut from a man his hope in Chrift ' for herea ter, and then the Epicure's countel will "feem good, Let us eat and drink, for 10-orrort ' we do. Let us take our pleasure while we may, • If we die as heasts, and come to nothing, then

let us live as beasts too, &c. What avails us 10

joy in virtue and religion ? to follow an empty Some of goodness? when nothing is gót by it "after death, and for the present, nothing worth

the defiring ? Let us reftrain our eyes and out • hearts from no pleasures that may be procured;

let virtue be only our stale to win honour, where men out of error, esteem highly of it: Among others love we vice, where virtue is banifhed, Úc. Good wholesome counsel if the day of our death were the utmost period of our time, beyond which no happiness were to be enjoyed!'

Dr. Stradling's Sermons, p. 476. • The im. • mortality of the soul once denied, the concern

for it could not be much ; it being not probable that such men should please themseves with a pretence of virtue, who denied the future rewards of it. And from such premifs that con(clufion mentioned by St. Paul could røt but « follow, Let us ent and drink, for to-morrow we

diee li is but reasonable to imagine that they, * who thought they should die like beasts, fhouid I live like them ; hufband that life the best they 6 could, which should never returh when once • gone ; and make it as pleasant as they law. it

was short. Which, if there was no other life Stó conre, was, no doubt, a rational course, and

the bighest wisdom, poco". P. 479. “But here

fome may object, that if there were no God, no • life to come, yet there is so much satisfaction in * living according to the rules of right reason and o virtuc, that even that consideration thould o: *blige inen' to do so and makë men molt happy.'

In anlwer to this objection he confeffes (p. 48c.) That, to live according to the rules of right • reason is most agreeable to human nature, and

conducing to happiness in this life; But adds" It may be questionable, whether a dry platonical • idea of virtue, perishing with ourselves, or a • bare moral complacency in it, might, in the ba

lance of reason, weigh down those other more sen• sual delights,which gratify our lower faculties; or • a severe and morote virtue have charms in it e

qual to all those various pleasues which footh and flatter our appetites.' And he foon after fubjoins these admirable words, which I do in a very particular manner recoinmend to the confideration of the Writer of the Letter: 'Far be it • from me to decry moral virtue, which even ' heathens have granted to be a reward to ittelf; . but surely in the cale of anihilation very thort

of a complete one. And to cry it up, as fome • do, to the weakening of our belief and hope of

the immortality of the foul, however at first • blush it may feem piaufio.e, is in effect, no better


than a subtle invention to ruin virtue by itself; • since it cannot poflibiy subsist but by the belief and support of another life,'&c. p. 481, 482,483.

The Letter-writer (unknown as he is, and re. solves to be) cannot, I persuade myself, even in his privacy, read these citations without blushing, after the cenfident charge he hath advanced against me, of preaching new doctrine. If he had not any of these passages in his eye (as one would be charitably inclined to suspect) the accusation is extremely rash; if he had, it is base and dishonest. Either way there is little room to hope for any candor, or common justice, in the management of this dispute, from a man who lays the foun. dation of his reasonings in so notorious an un. truth.

St. Austin, as I find him cited by Grotius, was exactly of the same sentiments. Auguftinus, sublatis præmiis peenisque poft hanc vitam, verum faturum ait-partibus Epicuri, in Matth. xvi. 24.

Lactantius speaks very largely, and very em. phatically, to the same pnrpose; where he argues against the opinion of Epicurus concerning the souls mortality. I will not swell this piece with a tranflaion of the passages. ' Quis cum hoc • affirmari audiat, vitiis et sceleribus abftineat ? • Nam, fi perituræ sunt animæ, appetamus divi

tias, ut omnes fuavitates capere poflimus. Qua • fi nobis desunt, ab iis, qui habent auferamus • clam, dolo, vi; eo magis, fi humanas res Deus

nullus curet : quandocunque fpes impunitatis « arriferit, rapianus, necemus—Vol:iptatibus in igitur quoque modo poflumus, ferviamus. Brevi enim tempore nulli erimus omnino. Ergo nul.


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