If there be nothing in the naked essence of things that makes them to differ, but what doth meerly arise from Custom and Positive Laws; why then Custom and Law would be able to render it a very virtuous and commendable thing for a man to be ingrateful, a breaker of Compacts, a false Witness, a Perjured person; which is so monstrous a Position, that the common Reason of Mankind will abhor it upon the first proposal. Nothing is more obvious, than that there is an universal desire amongst men, of seeming honesty: The most impudent and profligate Wretch being loth to be esteemed to be, what really he is. The very Sin of Hypocrisie, so general amongst men, doth give a large Testimony to the Beauty of Goodness, and the Deformity of Vice. Nor is there any account to be given, why there should be impressed upon the nature of men such a value for the one, and dislike for the other, if there were not in the things themselves, something suitable to those contrary affections.

We see by experience, that there is such a kind of Rest and Acquiescence in the mind, upon the discovery of Truth, and the doing of Virtuous Actions, as belong to natural Bodies, when they are in their proper places: Which may argue these things to have some peculiar suitableness to the Soul of man, and that the opposites to them do offer violence to some natural Principle belonging to it.

2. This Principle is most suitable to those natural Hopes and Expectations which the generality of good men have concerning a state of future Happiness. From whence doth arise that Confidence and Courage, whereby those of meanest Quality and Abilities (if otherwise Virtuous persons) can support themselves in their sufferings for that which is good: Which doth necessarily suppose in them a strong, and even a natural belief and perswasion of such a future state, wherein their sufferings shall be considered and rewarded.

Besides that, there is a natural desire in all men, after a state of Happiness and Perfection. And if we consider the utter impossibility of attaining to any such condition in this life, This will render it highly credible, That there must be another state wherein this Happiness is attainable: otherwise Mankind must fail of his chief End, being by a natural Principle most strongly inclined to such a state of Happiness as he can never attain to. As if he were purposely framed to be tormented betwixt these two Passions, Desire and Despair; an earnest Propension after Happiness, and an utter incapacity of ever enjoying it. And, which is yet more considerable, the better and the wiser any man is, the more earnest desires and hopes hath he after such a state of Happiness. And if there be no such thing, not only Nature· but Virtue likewise must contribute to make men miserable; than which, nothing can seem more unreasonable to those who believe a Just and a Wise Providence.

3. This Principle is most suitable to those Fears and Expectations which the generality of wicked men are possessed with, concerning a future state of Misery. Witness those natural suggestions of Conscience in the worst of men, that upon any wicked action (though never so private) are often-times startling of them, with the apprehensions of another Judicature and Tribunal, before which they shall be called to an account for their closest sins. All that secret regret, and those inward smitings, Laniatus & Ictus, which are so often felt in the Minds of men, upon the commission of any great sin, do argue some common intimations, even in the Light of Nature, of another Judgment after this life, wherein they shall be accountable for such Actions, which men do not punish or take notice of.

And these natural Fears do usually seize upon all kind of men promiscuously, even those who are most Potent, who by their own Wills can give Laws to Nations, and command mighty Armies, yet cannot they avoid these Checks and Lashes of Conscience, but that they will seize upon them, and shake them, as well as the poorest meanest Subject. Nor can such as are most obstinately wicked, who with their utmost study and endeavour, apply themselves to the suppressing and disbelief of these Notions, so wholly stifle them, but that they will be continually rising up in their Minds, and pursuing of them.

Now as there is no man whatsoever, that is wholly freed from these fears of future misery after death, so there is no other Creature but Man, that hath any fears of this kind. And if there be no real ground for this, then must it follow, That he who framed all his other Works with such an excellent congruity, did yet so contrive the Nature of Man, the most noble amongst them, as to prove a needless torment and burthen to it self.

If it be said, That these Notions may proceed from such Principles as men have derived from Institution, and the Teaching of others, and do not imply a Necessity of any such Natural impressions.

To this it may be answered, That it is sufficient to denominate them Natural Notions; if they have such a suitableness to the Minds of men, as makes them to be generally owned by all those who apply their thoughts to the consideration of them. And that they have such a natural suitableness, may appear, Because Institution cannot so easily eradicate these Notions, as it can fix them. Now if the meer teaching of others were it self sufficient to impress these Notions, without any such peculiar congruity in the things themselves, It would be as sufficient to deface them again: Especially considering the advantage on this side, from that natural repugnancy we have against any thing which brings disquiet to our Minds. And nothing is more troublesom in this kind, than the Fear which follows upon Guilt.

But now, though there have been several men. of no mean Abilities, in several Ages, who have made it their business to root out of the Minds of men all such troublesome Notions about a futute state, endeavouring to perswade themselves and others, That as there was a time before they were born into the world, when they were not; So at their dying, or going out of it, they shall exist no more. And yet, though it be their interest to believe this, though they make it their study and business to perswade themselves and others to it; It may reasonably be doubted, whether ever yet, there hath been so much as one person that hath hereby become absolutely free from these Fears: But for the most part, Those who would have them esteemed vain and imaginary, without any foundation in Nature, These are the persons who are most assaulted with them.

Hi sunt qui trepidant & ad omnia fulgere pallent.

So powerful and unconquerable are these impressions, and therefore natural.

2. The second Reason I proposed to speak to, was from the Necessity of this Principle, to the right government of mens Lives and Actions in this world, and the preserving of Society amongst them.

Nothing can be more evident, than that the Human Nature is so framed, as not to be regulated and kept within due bounds, without Laws; and Laws must be insignificant, without the Sanctions of Rewards and Punishments, whereby men may be necessitated to the observance of them. Now the temporal Rewards and Punishments of this life, cannot be sufficient to this end; and therefore there is a necessity, that there should be another future state of Happiness and Misery.

All the Rewards and Punishments of this life, are to be expected either from the Civil Magistrate, who by virtue of his Place and Calling is obliged to the duty of distributive Justice: Or else from Divine Providence, according to that most usual course which we find by Experience to be observed by Him, in his dispensation of these Temporal things. Now neither of these can afford sufficient Motives for the government of Mens Lives and Actions.

1. Not all that may be expected from the Civil Magistrate, because there may be many good and evil Actions, which they cannot take notice of; and they can reward and punish only such things as come under their cognizance. And if this were the only restraint upon men, it could be no hindrance from any such Mischief or Villanies which men had the opportunity of committing secretly. Nor would it extend to those who had Power and Strength enough to defend themselves from the Law, and escape the penalty of it, but that such might without any check or fear, follow the inclinations of their own Appetites. Nor would it afford any remedy in the case of such wicked Magistrates as should invert the order of their Institution, proving Terrors to well-doers, and Encouragers to those that do ill.

2, Not all that may be expected from Common Providence: For though it should be granted, that according to the most usual and general course of things, both Virtuous and Vitious Actions are rewarded and punished in this life; yet there may be many particular cases which this Motive would not reach unto; namely, all such cases where a man’s Reason shall inform him, that there is far greater probability of safety and advantage, by committing a sin, than can be reasonably expected, (according to his experience of the usual course of things in the World,) by doing his duty. Suppose the case of the three Children, or of any others called to Martyrdom, who may be threatned with torments and death, unless they will blaspheme God, and renounce their Religion, If it appear to them very probable, suppose a hundred to one, that upon their refusal, Their Persecutors will really execute what they Threaten: And if on the other side it appear very improbabble, suppose ten thousand to one, that they shall not be delivered by a Miracle: In such cases, it is not to be expected that the consideration of the ordinary course of Providence in the dispensation of Rewards and Punishments, should be sufficient to restrain a man from any kind of Blasphemy or Villany whatsoever.

But the thing I am speaking to, will more fully appear, by consideration of those horrid Mischiefs of all kinds, that would most naturally follow from the denial of this Doctrine.

If there be no such thing to be expected as Happiness or Misery hereafter, Why then the only business that men are to take care of, is their present well-being in this World; There being nothing to be counted either Good or Bad, but in order to this. Those things which we conceive to be conducible to it, being the only duties; and all other things that are cross to it, being the only sins. And therefore whatever a man’s Appetite shall incline him to, he ought not to deny himself in it (be the thing what it will) so he can have it, or do it without probable danger.

Suppose it be matter of Gain or Profit he is disposed to, if he can cheat or steal securely, this will be so far from being a fault, that it is plainly his duty, Because it is a proper means to promote his chief End,

And so for other cases of Anger, Hatred, Revenge, &c. according to this Principle, a man must take the first opportunity of satisfying these Passions, by doing any kind of mischief to the persons he is offended with, whether by false Accusations and Perjury; or (if need be) by poysoning or stabbing of them; provided he can do these things so, as to escape the suspition of others, and Human Penalty.

Now let any man judg what Bears, and Wolves, and Devils, men would prove to one another, if every thing should be not only lawful, but a duty, whereby they might gratifie their impetuous Lusts, if they might either perjure themselves, or steal, or murder, as often as they could do it safely, and get any advantage by it.

But these things are so very obvious, and undeniable, that the most prophane Atheistical persons do own the truth of them. And upon this, they are willing to acknowledg, That Religion and the belief of another life, is a very politick invention, and needful for the well-governing of the world, and for the keeping men in awe, from the doing any secret mischiefs. Which (by the way) is a concession of no small advantage to the honour of Religion, considering that it proceeds from the greatest professed Enemies to it. Whereby they grant, that it is fit these things should be true, if they are not; or at least that it is fit, that the generality of men should believe them to be true. And though they themselves pretend to believe otherwise, yet are they not so far out of their wits, as to be willing that those with whom they converse, their Wives, and Children, and Servants, should be of the same Opinion with them, Because then they could have no reason to expect any safety amongst them. What securiry could any man have of his Estate, or Honour, or Life, if such with whom he is most familiar and intimate, might think themselves at liberty to do all the secret mischiefs to them, that they had opportunity to commir?

But there is one thing more, which those, who profess to dis-belief this Principle, should do well to consider; and that is this, That there is no imaginable reason, why (amongst those that know them) they should pretend to any kind of Honesty or Conscience, because they are wholly destitute of all such motives as may be sufficient to oblige them to any thing of this nature. But according to them, that which is called Virtue and Religion, must be one of the most silly and useless things in the world.

As for the Principle of Honour, which some imagine may supply the room of Conscience, This relates only to external Reputation, and the esteem which we have amongst others; And therefore can be of no influence to restrain men from doing any secret mischief.

From what hath been said, it will follow, That those who have any regard to their own safeties, ought to abandon all kind of society with such pernicious persons, who according to their own Principles, must take all opportunities of doing any mischief to others, which they are able to effect, with any advantage to themselves.

Now if this be so (as I have proved) that the nature of man is so framed, as not to be effectually perswaded and wrought upon, without the consideration of such a future state. If it be necessary to put in everlasting motives, as the Sanctions of that Law, by which the Human Nature is to be governed; This must render it highly credible, that there is such a state. Because it must needs be very unworthy of God, to conceive of Him, that he hath contrived the nature of one of his best and most noble Creatures, after such a manner, as to make it incapable of being governed without falshood and deceit.

3. The third and last Argument I proposed to speak to, was from the necessity of this Principle to the vindication of Divine Providence. Nothing is more universally acknowledged, than that God is Good and Just. That well-doing shall be rewarded, and evil Actions punished by Him. And yet we see that his Dispensations in this life are many times promiscuous and uncertain: so that a man cannot judg of love or hatred by all that is before him. The worst men are sometimes in the best condition. If in this life only we had hope, we should be of all men the most (1 Cor. 15. 19) miserable, saith the Apostle, speaking concerning those primitive times of Persecution, when the better any man was, the more he was exposed to sufferings.

Now the greater Uncertainty there is as to the present Affairs in this World, by so much greater is the Certainty of a future Judgment.

What could be a greater disparagement to Divine Providence, than to permit the Calamities and Sufferings which good men undergo in this world, many times upon the account of Religion, to pass unrewarded; and the many Mischiefs and Prophanations, which wicked men take the advantage of committing, by their Greatness and Prosperity in this world, to go unpunished?

What great glory would it be, to preside over this Material World, Stars, and Meteors, Sea and Land, Plants and Beasts, to put these things into such a regular course, as may be suitable to their natures, and the operations for which they are designed; and in the mean space to have no proportionable regard, either for those that reverence the Deity, or those who contemn him?

‘Tis very well said to this purpose by a late Author, That not to conduct (Amyraldus) the course of Nature in a due manner, might speak some defect of Wisdom in God: but not to compensate Virtue and Vice, besides the defect of Wisdom, in not adjusting things suitably to their qualifications, but crosly coupling Prosperity with Vice, and Misery with Virtue, would argue too great a defect of Goodness and Justice. And perhaps it would be less expedient (saith he) with Epicurus, to deny all Providence, than to ascribe it to such defects. It being less unworthy of the Divine Nature, to neglect the Universe altogether, than to administer Human Affairs with so much Injustice and Irregularity.

And therefore ‘tis necessary for the vindication of Divine Providence, that there should be a future state and day of Account, wherein every man shall be forced to acknowledg, that verily there is a reward for the righteous; (Psal. 58. 11) doubtless there is a God that judgeth the earth.

I crave leave for a word of Application, and I have done. If this be so, it will concern us then to enquire,

1. Whether we do in good earnest believe this, That there shall be a future state of Reward and Punishment, according as mens Lives and Actions have been in this world. If not, why do we profess our selves to be Christians? Why do we not renounce the Articles of our Creed? Nay, why do we pretend to any Religion? Nothing can be more false and unworthy, than in a solemn and religious manner to own that in our Profession, which we do inwardly disbelieve and deny.

2. Do we at any time seriously consider this? and revolve upon it in our minds? Do we bethink our selves, what our condition is like to be at that time, what preparations we have for it. what grounds we have for hope? There cannot possibly be any greater stupidity, than for a man to be slight and careless in a business of so great moment. ‘Tis the want of believing and considering this, that is the chief cause of all the viciousness and disorder in the world.

3. What impression doth the belief and consideration of this make upon our hearts and lives? Doth it stir up in us, vehement desires, and carefulness of mind in preparing for that time? If a man were to be tried for life at the next Assizes, How would his thoughts be taken up about his defence, what answer he should make, what the main Plea is which he should insist upon, by what evidence it might be strengthned and cleared up? He would as soon forget to eat his meat, or to go to bed, as to let a business of this nature slip out of his mind.

There is nothing more hard to be restrained, than the Impetuous and wild Exorbitances of Youth; And yet such persons would not, durst not indulge themselves, according to the ways of their own hearts, and the sight of their eyes; If they did really believe and consider, that for all these things God would bring them to (Eccl. 11. 9) judgment.

The business of Religion, must therefore be above all other things of greatest consequence to us, because ‘tis the only means to secure us, as to our future conditions. The affairs of this life are but of short continuance, and full of uncertainty: And therefore ‘tis not much material what a man’s condition may be in that respect. But there is another state and time which will more nearly concern our care; and that is the great day of Account. And till a man hath in some measure provided for this, he cannot live comfortably, or sleey quietly, or have any solid peace in his mind; but must upon every serious reflexion be continually haunted with frightful apprehensions about his everlasting condition.

‘Tis scarce credible that any man should be so sottish, as to think, he shall escape dying: and when we do come to depart out of this world, It will then be no advantage to us, that we have had Riches, or Honour, or Power. These things will then vanish away, as to our Possession of them; and the Remembrance of them may prove a torment to our thoughts, rather than a comfort; especially if we have reason to suspect, that these things were our portion in this life, and may be reckoned upon as our good things which we had already. Certain It is, that they will render our Accounts the more difficult: For to whom much is given, of them much shall be required. We must be answerable not only for our doings, but for the fruit of our doings. All (Jer. 17. 10) the sins, or evil consequences which have been occasioned by our Miscarriages, shall be set upon our score.

And if these things be so. What manner of persons ought we to be in (2 Pet. 3. 11, 12) all holy conversation and godliness, looking for, and hastning unto the coming of the day of God. If any thing can prevail with men to live soberly, (Tit. 2. 12, 13) righteously, and godly in this world, Ir must be from the consideration of that blessed hope and glorious appearing of the Great God, our Saviour Jesus Christ: To whom with the Father, &c.

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