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would be of all men the most miserable. (Luke xvi. 25; 1 Cor. xv. 19.) Wherefore,

7. The immortality of the soul may be còncluded from the justice of God; who is the judge of all the earth; for righteous is the Lord, though his judgments are not so manifest in this life: it is a righteous thing with God to render tribulation to them that trouble his people, and to fulfil the promises he makes to his saints.

8. If the soul be not immortal, but dies with the body, the brutes, in many things, have the advantagè of men; and their state and condition in this life, is in many respects superior to ours; they are not só weak and helpless at first coming into the world; not subject to so many diseases; in some the senses arè quicker, and they have more pleasure in the exercise of them.

III. The immortality of the soul may be proved from the sacred scriptures.

Eccl. xii. 7. The soul, or spirit, is said to return to God that gave it. (Matt. x. 28.) Fear not them which kill the body, &c. This is to be proved,

1. From scripture doctrines; as from the doctrine of God's love to his people, which is everlasting. (Jer. xxxi. 3.) But this would not be true, if the souls of God's beloved died; hence it would follow, that death can, and does, separate from the love of God, contrary to the apostle's firm persuasion. (Rom. viii. 38, 39.) Also from the covenant of grace, which is said to be an everlasting covenant. (2 Sam. xxiii. 5.) But it is well known, that in all covenants there are confede rates, and if one of the parties covenanting die, the covenant is at an end. The argument used by Christ

to prove the resurrection of the dead, from covenantinterest (Matt xii. 31, 32; Luke xx. 38.) equally proves, or rather more clearly, the immortality of the soul. And particularly the immortality of the soul may be concluded from the grand promise of eternal life, in the covenant made before the world began. (Tit. i. 2; 1 John ii. 25.) But how can this promise be fulfilled, if the souls of those to whom it is made are not immortal? It may be argued from the doctrine of adoption, another blessing in the covenant; by virtue of which saints are heirs of an eternal inheritance. Likewise it may be argued from the doctrine of Christ respecting his work, the blessings of grace by him, and the services and benefits further to be expected from him, as the redemption of the soul by the blood of Christ, which must be shed in vain nor can it be called eternal redemption if the soul be not immortal. The doctrine of the judgment, whether particular or general, is a proof of the soul's immortality. Moreover, the doctrine of future rewards and punishments, confirms this truth; for, if the soul be not immortal, a good man cannot be rewarded in a way of grace, nor enjoy happiness in consequence of his piety, since there will be no subject of it remaining; nòr a wicked man punished for his sins for the same reason.

2. The immortality of the soul may be proved from scripture instances; as from the cases of Enoch and Elijah, who were translated soul and body, that they should not see death; as not in their bodies, so not in their souls. Abraham, Isaac, and Jacob, who died, and yet after death were living, even in the times of Christ; also from the spirits in prison, in the times of, the apostle Peter, who were disobedient to the warn

ings of Noah; and from the resurrection of some particular persons; who, after death, were raised and lived again, their souls, which died not, being returned to them; (1 Kings xvii. 21, 22.) and from the souls under the altar, whose bodies were killed. (Rev. vi. 9, 10.) and from the instances of persons committing their spirits to God at death. (Ps. xxxi. 5; Luke xxiii. 46; Acts vii. 59; 1 Pet. iv. 16. 19.) Lastly, all such scriptures which speak of the joys of heaven, and the torments of hell.

IV. Answer some objections.

J. From reason. As,

1. That what has a beginning has an end. But this is not always true; angels have a beginning, but not an end, they die not.

2. The powers of the soul are said to decay, as the body decays; but this is only true of the powers of the sensitive soul, or part of man: not of the rational soul; not of the faculties of the understanding and will.

3. When a man dies, nothing is seen to go out of him but his breath, which vanishes away: but it is no wonder the soul should not be seen at its departure, since being a spirit, incorporeal and immaterial, it is invisible.

4. Some will have it, that this is only a contrivance of men in power, a piece of state-policy to keep men in awe. But those men were either bad or good men : bad men would be unconcerned about ways and means to serve the cause of religion and good men would never make use of a known lie, to serve such purposes.

2. From scripture. As,

1. From such scriptures which threaten the sou

with death in case of sin. (Gen. ii. 17.) And it is expressly said, the soul that sins shall die. (Ezek. xviii. 4.) To which may be replied-That there are various sorts of death : there is a spiritual or móral death; it is a being dead in trespasses and sins; and lies, not in the substance of the soul, but in the qualities of it. And there is an eternal death, the destruction of both body and soul in hell; this lies not in the destruction of the being of either, but in the misery of both and there is a natural death, such as of the body, which · the soul is not capable of.

2. From what is said of man. (Ps. lxxviii. 39. and cxlvi. 4.) This is expressive of the brevity of the bodily life of man.

3. From such passages which speak of man's going at death from whence he shall not return. (Job. x. 21.) and xiv. 10.) But these are to be understood, of his returning to his house, and former manner of living and employment of life. (chap. xii. 10.) And when it is asked, where is he, when he dies? it is easily answered, he is returned to the dust; And his soul is goneto God, and is either in bliss or woe.

4. From those places which speak of the dead as NOT ; Rachel was weeping for her children, because they were not (Jer. xxxi. 15.) But this cannot be meant. of non-existence, either of soul or body.

ON THE CONFLAGRATION OF THE
UNIVERSE.

Seeing that all these things shall be dissolved, &c.
2 Pet. iii. 11.

OUR apostle having, in the foregoing chapter, at large described the seducers and false teachers, which in all ages trouble and perplex the church, he comes, in this chapter to inform us, that those men would proceed to that height of impiety, as to scoff at the principles of religion, and to deride the expectations of a future judgment, which in the close of the chapter he describes; and exhorts Christians to the love and practice of universal holiness, as the best preparative, for the day of the Lord; advising, that no profit may tempt, no pleasure entice, no power embolden, no privacy encourage, to do that thing which they would not then be found doing. Seeing, &c.

1. What things are to be dissolved?

1. There are three things which can never be dissolved the highest heaven, the lowest hell, and im mortal spirits, such as men and angels, these are all everlasting in their own nature, or according to the unchangeable appointment of God. (Matt. xxv. 46.) These shall go away, &c.

2, All things in the visible universe; such as the heavens, sun, moon, and stars. The earth, with all its various works, whether of nature or art, (ver. 10.) shall be dissolved. This appears by many strong arguments.

1. Divine predictions. (Luke xxi. 33.) Heaven and earth shall pass away. (Matt. xiii, 30) The harvest iş the end of the world.

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