but going on. Death may, in some sort, and in some respects, answer to our birth; which is not a suspension of the faculties which we had before it, or a total change of the state of life in which we existed when in the womb; but a continuation of both with such and such great alterations.

Nay, for what we know of ourselves, of our present life and of death, death may immediately, in the natural course of things, put us into a higher and more enlarged state of life, as our birth does;* a state in which our capacities and sphere of perception and of action may be much greater than at present. For as our relation to our external organs of sense renders us capable of existing in our present state of sensation, so it may be the only natural hindrance to our existing, immediately and of course, in a higher state of reflection. The truth is, reason does not at all shew us in what state death naturally leaves us. But were we sure that it would suspend all our perceptive and active powers, yet the suspension of a power and the destruction of it are effects so totally different in kind, as we experience from sleep and a swoon, that we cannot in any wise argue from one to the other, or conclude, even to the lowest degree of probability, that the same kind of force which is sufficient to suspend our faculties, though it be increased ever so much, will be sufficient to destroy them.

These observations together may be sufficient to shew, how little presumption there is, that death is the destruction of human creatures. However, there is the shadow of analogy which may lead us to imagine it is; the supposed likeness which is observed between the decay of vegetables; and of living creatures. And this likeness is indeed sufficient to afford the poets very apt allusions to the flowers of the field, in their pictures of the frailty of our present life. But in reason, the analogy is so far from holding, that there appears no ground even for the comparision, as to the present question; because one of the two subjects compared is wholly void of that, which is the principal and chief thing in the other, the power of perception and of action, and which is the only thing we are inquiring about the continuance of; so that the destruction of a vegetable is an event not similar or analagous to the destruction of a living agent.

But if, as was above intimated, leaving off the delusive custom of substituting imagination in the room of experience, we would confine ourselves to what we do know and understand, if we would argue only from that, and from that form our expectations, it would appear at first sight, that as no probability of living beings ever ceasing to be so, can be concluded from the reason of the thing, so none can be collected from the analogy of nature, because we cannot trace any living beings beyond death. But as we are conscious that we are endued with capacities of perception and of action, and are liv

*This, according to Strabo, was the opinion of the Brachmans, κομίζειν μὲν γὰρ δὴ τὸν μὲν ἐνθάδε βίον, ὡς ἂν ακμὴν κυομένων ειναι· τὸν δὲ θάνατον, γένεσιν εἰς τὸν ὄντως βίον, καὶ τὸν εὐδαίμονα τοις φιλοσοφήσασι. Lib. XV. p. 1039. Ed. Amst. 1707. To which opinion perhaps Antominus may allude in these words, ὡς νῦν περιμένεις, πότε εμβρυον ἐκ τῆς γαστρὶς τῶν γυναικός σε ἐξέλθῃ, ὅπως ἐκδέχεσθαι τὴν ὥραν ἐν ἡ τὸ ψυχάριον σε τὸ ἐλύτου τότε ἐκπεσεῖται. Lib. IX. c. 3.

ing persons, what we are to go upon is, that we shall continue so, until we foresee some accident or event which will endanger those capacities, or be likely to destroy us; which death does in no wise appear to be.

+

And thus, when we go out of this world, we may pass into new scenes, and a new state of life and action, just as naturally as we came into the present. And this new state may naturally be a social one. And the advantages of it, advantages of every kind, may naturally be bestowed, according to some fixed general laws of wisdom, upon every one in proportion to the degrees of his virtue. And though the advantages of that future natural state, should not be bestowed, as these of the present in some measure are, by the will of the society, but entirely by his more immediate action, upon whom the whole frame of nature depends; yet this distribution may be just as natural as there being distributed here by the instrumentality of men. And indeed, though one were to allow any confused undetermined sense, which people please to put upon the word natural, it would be a shortness of thought scarce credible, to imagine that no system or course of things can be so, but only what we see at present; especially whilst the probability of a future life, or the natural immortality of the soul, is admitted upon the evidence of reason; because this is really both admitting and denying at once, a state of being different from the present to be natural. But the only distinct meaning of that word is stated, fixed, or settled; since what is natural, as much requires and presupposes an intelligent agent to render it so, i. e. to effect it continually or at stated times, as what is supernatural or miraculous does to effect it for once. And from hence it must follow, that persons' notion of what is natural, will be enlarged in proportion to their greater knowledge of the works of God, and the dispensations of his providence. Nor is there any absurdity in supposing, that there may be beings in the universe, whose capacities, and knowledge, and views, may be so extensive, as that the whole christian dispensation may to them appear, natural, i. e. analagous or conformable to God's dealings with other parts of his creation; as natural as the visible known course of things appears to us. For there seems scarce any other possible sense to be put upon the word, but that only in which it is here used; similar, stated or uniform.

This credibility of a future life, which has been here insisted upon, how little soever it may satisfy our curiosity, seems to answer all the purposes of religion, in like manner as a demonstrative proof would. Indeed a proof, even a demonstrative one, of a future life, would not be a proof of religion. For that we are to live hereafter, is just as reconcileable with the scheme of atheism, and as well to be accounted for by it, as that we are now alive, is; and therefore nothing can be more absurd than to argue from that scheme, that there can be no future state. But as religion implies a future state, any presumption against such a state is a presumption against religion. And the foregoing observations remove all presumptions of that sort, and prove, to a very considerable degree of probability, one fundamental doctrine of religion; which, if believed, would greatly open and dispose the mind seriously to attend to the general evidence of the whole.

CHAP. II.

Of the Government of God by Rewards and Punishments; and particularly of the latter.

THAT which makes the question concerning a future life to be of so great importance to us, is our capacity of happiness and misery. And that which makes the consideration of it to be of so great impor tance to us, is the supposition of our happiness and misery hereafter depending upon our actions here. Without this, indeed, curiosity could not but sometimes bring a subject, in which we may be so high ly interested, to our thoughts; especially upon the mortality of others, or the near prospect of our own. But reasonable men would not take any farther thought about hereafter, than what should happen thus occasionally to rise in their minds, if it were certain that our future interest no way depended upon our present behavior; whereas, on the contrary, if there be ground, either from analogy or any thing else,to think it does,then there is reason also for the most active thought and solicitude to secure that interest, to behave so as that we may escape that misery and obtain that happiness in another life, which we not only suppose ourselves capable of, but which we apprehend also is put in our own power. And whether there be ground for this last apprehension, certainly would deserve to be most seriously considered, were there no other proof of a future life and interest than that presumptive one which the foregoing observations amount

to.

Now in the present state, all which we enjoy, and a great part of what we suffer, is put in our own power. For pleasure and pain are the consequences of our actions; and we are endued by the author of our nature, with capacities of foreseeing these consequences. We find by experience he does not so much as preserve our lives,exclusively of our own care and attention to provide ourselves with, and to make use of, that sustenance,by which he has appointed our lives shall be preserved,and without which, he has appointed they shall not be preserved at all. And in general we foresee that the external things, which are the objects of our various passions, can neither be obtained nor enjoyed without exerting ourselves in such and such manners; but by thus exerting ourselves, we obtain and enjoy these objects in which our natural good consists; or, by this means God gives us the possession and enjoyment of them. I know not that we have any one kind or degree of enjoyment, but by the means of our own actions. And by prudence and care we may, for the most part, pass our days in tolerable ease and quiet; or, on the contrary, we may by rashness, ungov erned passion, wilfulness, or even by negligence, make ourselves as miserable as ever we please. And many do please to make themselves

extremely miserable, i. e. to do what they know before-hand will render them so. They follow those ways, the fruit of which they know by instruction, example, experience, will be disgrace, and poverty, and sickness, and untimely death. This every one observes to be the general course of things; though it is to be allowed, we cannot find by experience, that all our sufferings are owing to our own fol

lies.

Why the author of nature does not give his creatures promiscuously such and such perceptions, without regard to their behavior; why he does not make them happy without the instrumentality of their own actions, and prevent their bringing any sufferings upon themselves, is another matter. Perhaps there may be some impossibilities in the nature of things, which we are acquainted with. Or less happiness, it may be, would upon the whole be. produced by such a method of conduct, than is by the present. Or perhaps divine goodness, with which, if I mistake not, we make very free in our speculations, may not be a bare single disposition to produce happiness, but a disposition to make the good, the faithful, the honest man happy. Perhaps an infinitely perfect mind may be pleased with seeing his creatures behave suitably to the nature which he has given them, to the relations which he has placed them in to each other, and to that which they stand in to himself; that relation to himself, which, during their existence, is even necessary, and which is the most important one of all. Perhaps, I say, an infinitely perfect mind may be pleased with this moral piety of moral agents, in and for itself; as well as upon account of its being essentially conducive to the happiness of his creation. Or the whole end, for which God made, and thus governs the world, may be utterly beyond the reach of our faculties; there may be somewhat in it as impossible for us to have any conception of, as for a blind man to have a conception of colors. But however this be, it is certain matter of universal experience, that the general method of divine administration is forewarning us, or giving us capacities to foresee, with more or less clearness, that if we act so and so, we shall have such enjoyments, if so and so, such sufferings; and giving us those enjoyments, and making us feel those sufferings, in consequence of our actions.

"But all this is to be ascribed to the general course of nature." True. This is the very thing which I am observing. It is to be ascribed to the general course of nature; i. e. not surely to the words or ideas, course of nature, but to him who appointed it, and put things into it; or to a course of operation, from its uniformity or constancy, called natural;* and which necessarily implies an operating agent. For when men find themselves necessitated to confess an Author of nature, or that God is the natural Governor of the world, they must not deny this again, because his government is uniform; they must not deny that he does things at all, because he does them constantly; because the effects of his acting are permanent, whether his acting be so or not, though there is no reason to think it is not. In short, every man, in every thing he does, naturally acts upon the forethought and apprehension of avoiding evil or obtaining good; and

H

* P. 55

if the natural course of things be the appointment of God, and our natural faculties of knowledge and experience are given us by him, then the good and bad consequences which follow our actions are his appointment, and our foresight of those consequences is a warning given us by him, how we are to act.

"Is the pleasure then naturally accompanying every particular gratification of passion intended to put us upon gratifying ourselves in every such particular instance, and as a reward to us for so doing?" No certainly. Nor is it to be said, that our eyes were naturally intended to give us the sight of each particular object, to which they do or can extend; objects which are destructive of them, or which, for any other reason, it may become us to turn our eyes from. Yet there is no doubt but that our eyes were intended for us to see with. So neither is there any doubt but that the foreseen pleasures and pains belonging to the passions were intended, in general, to induce mankind to act in such and such manners.

Now from this general observation, obvious to every one, that God has given us to understand he has appointed satisfaction and delight to be the consequence of our acting in one manner, and pain and uneasiness of our acting in another, and of our not acting at all; and that we find the consequences which we were beforehand informed of uniformly to follow-we may learn, that we are at present actually under his government in the strictest and most proper sense; in such a sense, as that he rewards and punishes us for our actions. An Author of nature being supposed, it is not so much a deduction of reason as a matter of experience, that we are thus under his government; under his government in the same sense as we are under the govern ment of civil magistrates. Because the annexing pleasure to some actions and pain to others, in our power to do or forbear, and giving notice of this appointment beforehand to those whom it concerns, is the proper formal notion of government. Whether the pleasure or pain which thus follows upon our behavior be owing to the Author of nature's acting upon us every moment which we feel it, or to his having at once contrived and executed his own part in the plan of the world, makes no alteration as to the matter before us. For if civil magistrates could make the sanctions of their laws take place, without interposing at all after they had passed them, without a trial and the formalities of an execution; if they were able to make their laws execute themselves, or every offender to execute them upon himself; we should be just in the same sense under their government then, as we are now, but in a much higher degree, and more perfect manner. Vain is the ridicule, with which one foresees some persons will divert themselves, upon finding lesser pains considered as instances of divine punishment. There is no possibility of answering or evading the general thing here intended, without denying all final causes. For final causes being admitted, the pleasures and pains now mentioned must be admitted too as instances of them. And if they are, if God annexes delight to some actions and uneasiness to others, with an apparent design to induce us to act so and so, then he not only dispenses happiness and misery, but also rewards and punishes actions. If, for example, the pain which we feel, upon doing what tends to the destruction of our bodies, suppose upon