furd as to fay, That external Objects can put a Principle of Life in us; and then they can create no new Paffions in us, which are effential to our Natures, and must be the Work of that God who made us. And therefore, 2. Every natural Defire muft have its natural Object to answer that Defire, of elfe the Defire was made in vain; which is a Reproach to our wife Maker, if he have laid a Neceffity on us, of defiring that which is not in Na ture, and therefore cannot be had. We may as well fuppofe, that God has made Eyes without Light, or Ears without Sounds, as that he has implanted any Defires in us, which he hath madé nothing to answer. There is no one Example can be given of this in any Kind whatsoever: For fhould any Man be fo extravagant, as to defire to fly in the Air, to walk upon the Sea, and the like; you would not call these the Defires of Nature, because our Natures are not fitted for them: But all the Defires which are founded in Nature, have their natural Objects. And can we then think, that the most natural and moft neceffary Defire of all has nothing to anfwer it? That Nature fhould teach us above all things to defire Immortality, which is not to be had? Efpecially when it is the moft noble and generous Defire of human Nature; that which moft of all becomes a reasonable Creature to defire; nay, that which is the governing Principle of all our Actions, and muft give Laws to all our other Paffions, Defires, and Appetites. What a ftrange Creature has God made Man, if he deceive him in the moft fundamental and most univerfal Principle of Action; which makes his whole Life nothing elfe but one continued Cheat and Imposture? No, you'll fay, God does not deceive Men, but they deceive themfelves; and change the natural Love Love of Life, and the Principle of Self-Prefervation, into a natural Defire of Immortality; and then haftily conclude that they are immortal, because they defire to be fo: Whereas this is nothing elfe but the Principle of Self-Prefervation, which is implanted in brute Creatures, as well as Man, who by Nature are afraid of every thing that may hurt them, and have a natural Sagacity to preferve their own Lives. Now had thefe Creatures a Principle of Reafon and Understanding, this natural Care and Inftinct to preferve themselves would turn into a Defire never to die; that is, into a Defire of Immortality. For a knowing and reasonable Creature, who has a natural Principle of Self-love, and Self-prefervation, muft defire never to die; which is the neceffary Effect of loving Life. And this is the only Difference between Men and Brutes; the Principle of Selfpreservation is the fame in both; but this admir'd Reason deceives Men into the vain Hopes and Defires of Immortality, which Brutes never think of. This is the moft plaufible thing that can be faid, to weaken this Evidence of the natural Defires of Immortality; That they are no more than the natural Principle of Self-prefervation, which is in brute Creatures themfelves; and therefore it no more proves Men to be immortal, than it does Brutes. I have mention'd this the rather, because 'tis the beft, and the only reafonable thing they. have to fay: And a plain Answer to it will give great Evidence and Authority to this Argument. For, 1. Will any Man fay, That there is no difference. belween a Principle of Self-prefervation, ora Defire to preserve this Life as long as we can and a pofitive exprefs Defire to live for ever? Had Man no Notion of Immortality, cou'd any Creature that has has Senfe, be without the Principle of Self-prefervation? I appeal to thefe Men, who believe or hope that there is no Life after this, Whether they do not with the greater Reafon desire to preserve this Life as long as they can? Which proves, That to defire to live as long as we can in this World, and to defire to live for ever, are two very different Defires, because they may be parted. 2. 'Tis very evident, that a Principle of SelfPreservation relates only to that present State in which we are: For the natural Defire of Self-Preservation, is to preferve our felves what we are. And this proves that it is a very diftin&t Principle from the Defire of Immortality, in those who know that they must certainly die, that they cannot continue always what they are, but hope for and defire an Immortal Life in fome other unknown State. Those who do most firmly believe, and most paffionately defire another Life, yet do apparrently diftinguish these two Principles. In ordinary Cafes, though they defire Immortality, which they know cannot be had in this World, yet they take all the care they can to preserve this mortal Life: The natural Law and Inftinct of Self-prefervation lays this Obligation upon them, and they religiously obferve it. But then when they are call'd on to facrifice this prefent Life, for the Sake of God and their most Holy Faith, the Hope and Defire of Immortality conquers this natural Principle of Selfpreservation, and they willingly and chearfully refign this mortal and perishing Life, to live for ever: Which evidently proves, that the Defire of Immortality is not merely the natural Love of Life, and the natural Principle of Self-prefervation; for they are two diftinct Defires, when they are not parted; and they may be, and often are parted, both in bad and good Men. Atheists and Infidels, who believe no Life after this, have yet this Prin-. A Practi cal Difcourfe of Judg a Future ment. ciple of Self-preservation, and will live as long as they can in this World; and good Men renounce this Principle of Self-prefervation, of preferving this mortal Life, for the Defire and certain Hopes of immortal Life. And, 3. That Self-Love and Self-Prefervation, do naturally lead all reasonable Creatures to the defires of Immortality, I think a very good Argument to prove that all reasonable Creatures are Immortal ; unless the very Frame and Constitution of their Natures does neceffarily and unavoidably cheat them into fond and foolish Hopes. No Man will deny, that Self-Love and Self-Prefervation are neceffary and unavoidable Principles; and if there be a neceffary Connexion between these Principles in all reasonable Creatures, which is not in Brutes who have no Understanding, it is as neceffary and unavoidable for reasonable Creatures to defire Immortality, as to love themselves and their own Being: And greater natural Neceffity than this there cannot be. And why fhould God impofe a Neceffity of defiring Immortality upon all reafonable Creatures, if they fhall never have it? Certainly no Creature, if it be wifely made, ought to have any natural Appetite and Inclination to a higher Degree of Happiness, than its Nature is capable of. And therefore, if the Defire of Immortality be natural and unavoidable to a reasonable Creature, who loves himself and his own Being, it is a good natural Reafon to believe, that God has made all reafonable Creatures for Immortality. 4. The laft Moral Argument I fhall mention for a Future State, relates to the Juftice of the Divine Providence: But this I have explain'd fo largely upon another Occafion, that I fhall but juft mention it here. The Sum of the Argument is this; That we have the natural Notions of the Difference between Good Good and Evil, and of their different Deferts; that Good Men deferve to be rewarded, and the Wicked to be punished: That we have as natural a Belief of Providence, as we have of God that made the World; for the Maker of the World muft be the Sovereign Lord of it: That this God is a juft and righteous Judge, who will render to every Man according to his Works: That though there are many remarkable Demonftrations of the Wisdom and Justice of God in this World, yet Juftice is not fo equally adminiftred here, as to answer those natural Notions we have of the Juftice of the Divine Government: For many good Men, who deferve very well of the World, many times fuffer very feverely, even for the fake of that Good they do, and for which they deferve a Reward; and very bad Men flourish and profper in their Wickedness, are crowned with Succefs and Triumph, feldom meet with any great Misfortune while they live, and die in Peace. That unless there be another Life after this, many good Men will mifs of a Reward; and many bad Men escape Punishment; all things will feem to happen by chance, and Virtue and Vice muft take their Fortune in this World just as it happens: Which confounds all our natural Notions of Good and Evil, and ofthe Justice of God and yet all Mankind have a natural Senfe of a good and juft Providence, which governs the World. Good Men, though they are great Sufferers, yet are full of great Hopes; nay, have the more joyful and tranfporting Hopes of a Reward, the more they fuffer, and when they never expect that their Sufferings either can or will be recompens❜d in this World: And bad Men are tormented with guilty Fears, though their Powers be formidable to all the World befides; though there be no visible Judge to call them to an account, yet their own Confciences make them tremble, and they daily |