2 t çs The Wtjdom of Religion jufli(ied, in the Vol. II. I think it is fail by thofe who are concerned, to takeoff the Force of this ter- ribleObje&ion againff Infidelity and a wicked Life; That when Men are in a dy- ing Condition, their Spirits are low, and their Underftandingsweak and diftur- bed, and their Minds thrown offthe Hinges ; and therefore it is noWonder if they want that Firmnefs and Refolution of Spirit, that Confideration and Cou- rage which they had in the Time of their Health. This is fpecioufly faid, and with fomeShew and Appearance of Reafon : but it does by no means anfwer, and take off the Obje&ion. For if this were a true Reafon at the Bottom, why is it not true on both Sides ? Why are not both Sorts of Men, when they are lick and near to die, thofewho have lived pioufly and virtuoufly, as well as the loofe and wicked Livers, equally troubled? Why are they not difturbed, and afraid alike? Hath not Sicknefs the fame natural Ef- e& upon them, arid does it not equally weaken and diforder their Minds ? But we fee generally in Experience a plain and remarkable Differencebetween thefe twoSorts of Men, when they come to die ; foplain, that it is not to be denied; and fo remarkable, that there midi be Come confiderable Caufe of it ; and fo ge- neral and confiant, that it cannot without great Follyand Perverfnefs, be impu- ted toChance. Now what can we imagine fhould be the Reafon of this palpable Difference between good and bad Men, when they are under the Apprehenfrons of Death, but this, That a pious and virtuous Life is a real Ground of Peace and Joy, of Comfort and Confidence at that Time and that Impiety and Wicked nefs are a real Foundation of Guilt and Fear, of Horror and Defpair in adying Flour : In a Word, That the different Ways and Courfes of good and bad Men, áo naturally lead to thefedifferent Ends, and producethefe different Effe&s .> Either this mutt be granted, and then the whole Caufeof Infidelity andVice is yielded and given up at once; or elfe Men mutt fly to that which feems the moil unreafonable and extravagant Paradox in the World, and does effe&ually give up the Caufe another Way, viz. That a falle Opinion of Things, and a mere DeluGon, is n re apt to fupport the fainting Spirits of a dyingMan, and to give himmore Comfort and Hope in the Day of Diftrefs, than a right and well- grounded Perfwafion. But this (as I faid before) does effe&wally give up the Caufe another Way : 'For if this be true, then certainly they are righteft that are in the Wrong; and Eeligion, tho'it were aMake, ought to be embraced and entertained by awife Man, becanfe of this great Benefit.and Comfort of it. If this be truly the Cafe, then every wife Man mutt fay, Let me be fo deceived ; Let it be my Lot and Portion, to live and die in fopleafant, andcomfortable, and happy an Error, as that of Religion is. So that whether Religion be true or falfe, it mutt, according to this Reafoning, be neceffarily granted tó be the only wife Principle, and fafe Hypothefis for a Man to live and die by. And this very Thing that it is fo, is a ftrong Evidence of the Truth of Religion, and even a Demonftration of the real ExcellencyofVir. tue; becaufe no other Suppofition but that of Religion, does fo clearly folve all Appearances, and fò fully and exa&ly anfwer the natural Delires, and Hopes, and Fearsof Mankind. If the Being of God, and the Obligations of Religion and Virtue be admitted, this gives an eafy Account of the whole Matter, and thews us, that Sin and Vice is the Foundation of Guilt and Trouble; and that Religion and Virtue do naturally produce Peace and Comfort : for that is to be elteemed and reckoned the natural Effe& of any Thing, which doth generally belong to the whole Kind. If thofe who live Religioufly and Virtuoufly, have generally Peace and Comfort when they come to die, and thofe who live wickedly are commonly full of Guilt and Remorfe, of Fear and Perplexity at that Time this is Reafon enough to believe, that there are the natural Efl'cls of thofe Caufes: And that Men when they conic to die, are, accordingas they have Jived, afraid of theDivine Jutlice, and of theVengeance of another World, or confident ofGod's Goodnefs, and the Rewards of another Life, is a thong Argument of a fuperior Being that governs the World, and will reward Men according to their Works; bectufe noSuppofition but this doth anfwer the natural Hopes andFears of Men. r And
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