2. The scripture mentions words that imply its independence of the body, or that it doth not so wholly depend on the body that it cannot subsist and act without it ; they go several ways, as in the text : 3 John 2, ' I wish above all things that thou mayest prosper and be in health, as thy soul prospereth ; ' 2 Cor. iv. 16, ' For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day.' And experience teacheth the truth of these things, that the body and soul seem sometimes to have no communion with one another, so different are their functions and offices. You shall often see men decrepit in all the members of the body, who yet have the motions of their minds as strong and as nimble as when in perfect health ; and when they are upon the borders of death, without
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vigour and pulse, their understandings are more sublime than before, and their thoughts more refined. It is true the indispositions of the body clog the soul in things that are to be acted by the body ; but in what the soul acteth apart, in the midst of aches and pains their strength of mind is entire, and their comforts never more raised than in bodily weakness. Therefore it lives and acts apart from the body.
3. The scripture directs us to this argument, that this is the general persuasion of all mankind, tliat there is a life after death; and it instanceth in that that is most sensible, and of every day's experience, our desires and fears.
[1.] Desires. The soul hath a natural desii-e of immortality, which, if it should not enjoy, that desire were in vain ; but God doth nothing in vain. The apostle intimateth this, how men feel about for some- thing eternal and infinite : Acts xvii. 27, ' That they should seek the Lord, if haply they might feel after him.' Every man would be happy, and eternally happy ; for otherwise he would be tormented with a fear of losing that which lie counteth his happiness. See Ps. iv. 6, ' Who will show us any good ? Lord, lift thou up the light of thy counte- nance upon us;' Mat. xiii. 45, 46, 'The kingdom of heaven is like unto a merchant-man seeking goodly pearls, who, when he had found one pearl of great price, he went and sold all that he had, and bought it; ' John vi. 34, 'Lord, evermore give us this bread;' Num. xxiii. 10, ' Let me die the death of the righteous.' Other creatures besides man are satisfied with what they have here ; but the soul of man is satisfied with nothing but the eternal enjoyment of what is good, an immortal estate, an infinite good. Every one that loveth himself would be liappy, and, if he could, everlastingly happy. The saints, and those that are taught of God, pitch upon the right way: Ps. xvii. 15, 'As for me, I will behold thy face in righteousness ; I shall be satisfied, when I awake, with thy likeness.' But this is the universal inclination of all mankind. Whence cometh this desire to be so universal, if there be nothing to satisfy it ? Every natural appetite was given us for seme purpose, and have things designed for their satisfaction ; and therefore there is that immortality we all seek after, not in our bodies, they must return to their earth ; not in fancy, that is a shadow ; this is like the pleasure which those take that want children in playing with little dogs : it lieth in the soul, in the eternal enjoyment of God.
[2.] Fears, which presage and foretell such an estate to our great disquiet. Conscience fears a judgment after this life : Kom. i. 32, ' Who knowing the judgment of God, that they which commit such things are worthy of death.' And a state of misery to come : Heb. ii. 1.5, 'Who through fear of death were all their lifetime subject to bondnge.' At death these fears ai-e more active and pungent : 1 Cor. XV. 56, 'The sting of death is sin;' and surprise the guilty soul with greater horror and disti'action ; then they are summoned to their great account. If the soul were mortal, why should men be afraid of tor- ments after death? They anticipate the miseries of tlie life to come, not as it puts a period unto their natural comforts, but as it is an entrance into everlasting miseries.
4. The scripture directs to this argument, the justice of God for the comfort of the faithful : 2 Thes. i. 5, ' Which is a manifest token
70 SERMON UPON ECCLESIASTES XII. 7.
of the iif;litcoiis judgment of God.' The sufferings of the faithful are a demonstration of a future estate. There is a God : if there be not a first and fountain-being, how did we come to be? for nothing can make itself; or how did the world fall into this order? This God is just, for all perfections are in the first being. If we deny him to be just, we deny liim to be God and the governor of the world : Eora. iii. 5, G, 'Is God unrighteous, who taketh vengeance ? God forbid ; for then how shall God judge the world?' Now it is agreeable to the justice of his government that it should be well with them that do well, and ill with them that do evil, or that he should make a differ- ence by rewards and punishments between the wicked and obedient. It secmeth uncomely when it is otherwise: Prov. xxvi. 1, 'As snow in summer, and as rain in harvest ; so honour is not seemly for a fool.' When the wicked are exalted, men look on it as an uncouth thing. Now this reward and punishment is not fully dispensed in this world, even in the judgment of them that have no great knowledge of the heinous nature of sin, and the judgment competent thereunto. Yea, rather, the best are exercised with poverty, disgrace, scorn, and all manner of troubles, their persons molested, their names cast out as odious, when the wicked live in pomp and ease, and oppress them at their pleasure. Therefore, since God's justice doth not make such a difference here, there is another life wherein he will do it ; otherwise we must deny all providence, and that God doth not concern himself in human affairs, and that a man may break his laws, oppress his people, and no great harm will come of it : Zeph. i. 12, ' The Lord will not do good, neither will he do evil ; ' and God would seem indifferent to good and evil ; yea, rather partial to the evil, and to favour the wicked more than the righteous, which is blasphemy, and a diminution of God's goodness and holiness : Ps. xi. 6, 7, ' Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest ; this shall be the portion of their cup. But the righteous Lord loveth righteousness, and his countenance doth behold the upright.' Obedience would be man's loss and ruin, and so God would be the worst master : 1 Cor. XV. 19, ' If in this life only we have hope in Christ, we are of all men most miserable.' They that forsake the sinful pleasures of this life, hazard all their natural interests, row against the stream of flesh and blood, would be ill provided for by their religion. Therefore there is another life wherein God will reward his people.