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onally, acts for a good End, ther be Mans ultimate End, or elfe fome intermediate End conducible to the obtaining of it, because Mans ultimate End alone is defirable for its own Caufe, and other things only as they are in order to it, as was proved before, (Par. 1.) and in the Solut. of the firft Object. in this Section. Such a Man indeed as is faid in the Objection I am now anfwering to be a moral honeft man (if there were any fuch) would be lefs miferable by what he did, but fo will every one be accordingly as he is lefs vitious (Sect. 7.) although he be not in any fort truly Virtuous. Is there then you'l reply no fuch thing as meer moral Virtue or Honefty? I answer yes. Meer moral Virtue or Honesty is, when a man without the Direction or Help of any other Law, fave only of the Law of Nature, doth from the Confideration of Gods tranfcendent Excellency in himfelf, of the Creation of the World, and efpecially of Man, (all demonftrable by Reafon, as is to be feen by the firft,third and fourth Section) and from the Beauty, Order and Prefervation of the Univerfe (manifeft to fenfe) raise his "Thoughts from poring on Earthly things, to the Contemplation of the Divine Majefty and Goodness; and by frequent admiring


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and adoring him, together with giving Praife and Thanks unto him for all the Enjoyments of this Life, acquires an habitual Love of him, and thence defires to be fully fatisfied with the knowledge of him, defpifing all terreftrial Pleafures in comparison of the fame and in virtue of his Love to God, doth heartily wish to all Mankind the like Happiness he wifheth to himself, as knowing that things of the fame Kind tend by Nature to the fame End. This I take to be pure Moral Vertue or Honefty, with which if any man depart hence, he will at length through Christ be eternally happy (fect. 12. par. 3,4.) But fo great is the Corruption of Man's Nature through Original and Actu al Sin, (fect. 9.) that fuch Virtue or Honesty is attainable by very few.

Object. 3. If the moral Virtues be therefore not good in themselves, by reason they have a tendency to a farther good to be obtained by them, 'twill follow, that nothing, that has a tendency to a farther good to be obtained by it, is good in it felf; which is very unlikely to be true.

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Solut. When we fpeak of moral goodness we evermore intend fomething by it, which is perfective of man's Rational Nature; fo that to enquire, whether the moral Virtues


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be good in themselves, or not, is the fame. as to ask, whether they be directly and immediately perfective of man's Rational Nature, yea or no ; or be only useful to procure fomething which is directly and immediately perfective of it. This latter I take to be true, not the former; and my Reafon is, because the moral Virtues, in that they are not any lafting permanent good of the Soul, but pafs away and leave it when it becomes poffeffed of its everlafting good, Felicity, Solut. of Obj: 1.) are inftrumentally, or fo far only good unto it, as they are neceffarily helps and means to cure that good which is the eternally-during Perfegion of it, whence it feems plain that the Benefit of the moral Virtues, and fo likewife of all Gifts, Graces and Ordinances, (as Faith, Hope, Prayer, the Sacraments,


c.) which ceafe upon the full enjoyment of God, confifts in their very Tendency to. wards the good to be obtained by them. But yet if any will be fo fcrupulously nice as to demand, Whether that which is neceffarily good and useful in its very Nature, though but inftrumentally, to the perfecting of Man, be not good in it felf, I fhall not contend, but yield it is, provided it will be granted me again, that it is inftrumentally


fo, and no more; for then in confequence thereto, it must of neceflity be owned, that it is not defirable for its own fake, but for the fake of that which it is an inftrumental Caufe to procure. In this fenfe I have proved that Faith and Hope are good in themfelves, as without which Charity cannot be acquired; (fect. 11. par. 2, 3, 4.) and the moral Virtues alfo in this Section, par 2, 3, 4,5. are made out to be no lefs; and fo fhall Prayer likewife be manifefted in the next Section, to be good in it felf, or in its own Nature neceffarily useful, for acquiring Man's Chief Good, in the everlasting Fruition of which his Rational Being will be perfect. edir1 fu


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Prayer offered to God for all things abfolutely neceffary to Salvation (whether the Theolo gical Virtues or Moral, or Remiffion of Sins) is evermore effectual, if it be made aright; and it is always made aright, when it is unfeigned, fervent, and frequently performed.


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Eeing nothing is good to man as man, but what either ultimately compleats and perfects him, as fuch or fomething that hath a tendency, and is ferviceable thereto, (fect. 14.) 'tis evident, that nothing ought to be defired of God which may prove any the least hindrance to man's ultimate End.

2. In regard therefore Eternal Felicity,or the perfect love of God is man's ultimate End and Perfection (fect. 4.par. 12,13.)`'tis apparent that nothing which will obstruct the Love of God, ought to be prayed for.

3. And forafmuch as neither Health, nor Wealth, nor temporal Honour, nor even the Saving of Life, but may in fome Circumftances prove prejudicial to Charity, none of


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