(2.) As it is upon a part, the soul only. The bodies of the holy and the wicked both are now senseless, and moulder into dust in the grave ;
212 SERMONS UPON 2 THESSALONIANS I. [SER. II.
and till they be raised up and joined to their souls, they can neither partake of woe or weal, pleasure or pain. The soul, though it be a principal part, is but a part ; the body essentially concurreth to the constitution of the man ; and it is the body that is most gratified by sin, and the body that is most pained by obedience ; and therefore the kndy, which is the soul's sister and co-heir, is to share with her in its eternal state, whatever it be. Therefore, that we may not be in part punished and in part rewarded, there is a time coming when God will deal with the whole man, and that in a solemn court and audience ; which is a comfort to a christian when he is brought before the tri- bunals of men, and his body endures torture for Christ's sake.
Use 1. To show us how differently men will reason from the same principles ; for the wicked draw another conclusion hence, Cum rapiant mala fata bonos, ignoscite /also, sollicitor nullos esse putare Deos; either that there is no God, or that he hath no respect to human affairs, and that all things are governed by chance. So elsewhere you may see what contrary and distinct conclusions the carnal and spiritual make from the same premises ; as David from the immutable certainty of God's promises, Ps. cxix. 89-91. But the scoffers said, 2 Peter iii. 4, ' Where is the promise of his coming ? for since the fathers fell asleep all things continue as they were from the beginning of the crea- tion.' Because the frame of nature had kept one constant tenor and course, they plead for the eternity of the world and the falsehood of his ' promises ; but David was hereby confirmed in the belief of God's con- stancy and faithfulness. So 1 Cor. vii. 29, with 1 Cor. xiii. 32 ; Jude 5, with Kom. vi. 2 ; 2 Sam. vii. 2, with Hag. v. 2 ; 1 Sam. iii. 18, with 2 Kings vi. 33. So Prov. xxvi. 9. All is as the heart is.
Use 2. To keep us from murmuring, or taking scandal at the suf- ferings that befall us for righteousness' sake. Not only the promises of God, but our very persecution is an argument of our final deliverance. There will be a review of these judgments; therefore let us comfort ourselves with these hopes. A christian must not look to present things, but future ; not what is done now, but how things will appear in the last judgment. Now things may appear with all pomp and glory on the world's side, and terror to the saints ; but this scene is soon with- drawn, and present time is quickly past like a piece of fantastry ; but then there is an inversion of things, shame is on the wicked, and honour put upon the saints, and the shame and glory are both eternal. Here we see the godly in their adversity and patience, but hereafter entering into their master's joy. Here the children of God are derided and vilified, but there they stand at Christ's right hand, and are approved and justified by him, and the wicked are rejected and turned into hell. This is a false and perverse judgment, but there it is a righteous judgment, as the wicked themselves shall be forced to confess, and shall wish when it is too late that they had chosen the faith, and holiness, and patience of the saints. Well, then, look not to the begin- ning but ending of all things. If you look to the beginning only, you are like to miscarry ; but it would prevent your trouble if you did consider how these things will appear in the review.
Use 3. Of direction. When things promised in the other world seem too uncertain and far-off, and you are but coldly affected towards
VER. 5.] SERMONS UPON 2 THESSALONIANS I. 213
them, then consider what a change there will be, and the face of all things altered when Christ taketh the throne, and entereth into the judgment. The perverse carriage of things now is a confirmation to your faith, at least an help to your meditation. Improve the argument as it was set forth before. Few christians are so strong and firm in believing but they may find this a prop to their faith. Certainly all are so barren of thoughts, that they will find it an help to their medita- tions of the certainty of this judgment. Would God make laws with a sanction of penalty and reward, and never look after them more ? Doth he delight in the prosperity of his servants or their afflictions ? Would he raise hopes and desires which he never meant to satisfy ? Would he give the wicked power to afflict and vex his people, and never call them to an account ?
II. I come now to speak specially of the comfortable part of the judgment to the suffering Thessalonians, ' That ye may be accounted worthy of the kingdom of God, for which ye also suffer.'