Of the immortality of the soul a sermon preached before the King and Queen at White-Hall upon Palm-Sunday, 1694 / by the Right Reverend Father in God, John Bishop of Norwich.

OF THE IMMORTALITY of the Soul.

St. MATTH. X. v. 28.

And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell.

WHEN our Lord was about to send his Disciples forth into the World to preach the Gospel, he thought it just and necessary to speak of the Dangers unto which they certain∣ly should be exposed by doing their duty, and to prepare their minds against them; so that they might neither be surprised by Tribulations and Suf∣ferings when they came, nor sink under them.

And to enable them to deal with the most mali∣cious Enemies of his Holy Religion, he commands them to furnish their Souls with two excellent Vir∣tues, Wisdom and Innocence. They were to be wise as Serpents, and as harmless as Doves. As Wisdom would cause them to decline and avoid

all needless hazards and difficulties; so Innocence would make them gentle, and meek, and tender∣hearted, and not apt to revenge injuries.

But then that true Wisdom which would se∣cure them from running into unnecessary danger, would likewise prompt them readily to encoun∣ter and submit to those pains, troubles, and hard∣ships, which were necessary to establish the Hea∣venly Doctrines of their Master; to endure small evils, to escape greater; and to lay down their lives, rather than have both Soul and Bodydestroyed for ever. And it must be a mighty encourage∣ment to undertake the Office of Preaching the Gospel, which Christ had allotted them, that the cruelty of their fiercest Opposers could extend no farther than the body: whereas that God, whose message they were to Publish, could destroy both Soul and Body. And fear not them which kill the bo∣dy, &c. From which words we may deduce several Observations.

(1.) That the Soul and Body are distinct Beings.

(2.) That after the dissolution of the Body, the Soul doth live in the separate state.

(3.) That nothing less than the Almighty Pow∣er of God can destroy the Being of the Soul.

We have a noble Argument before us, and which the Infidelity of our times hath render'd ve∣ry necessary. It is our Soul, which makes us like

God, and superior to other Creatures; and its subsistence in the boundless Eternity, which shall succeed our short abode in this World. In treating whereof, I shall endeavour to avoid all needless Speculations, and confine my self to those Argu∣ments, which seem most clearly and strongly to prove the great Truths contained in the Text. The Propositions I chiefly shall insist upon at this time, are these two:

(1.) That the Soul and Body are distinct Beings. (2.) That after the Dissolution of the Body, the Soul doth exist and live in the separate State.

(1.) That the Soul and Body are distinct Beings. The very Argument our Lord uses to persuade the Disciples not to fear those who can kill the Body, rests upon this Supposition, That the Soul and Body are Beings distinct one from another. For if Men had no Souls; or if the Soul was not a different thing from the Body; or if other Men had as much Power over the Soul as the Body, there would be no Force in his Reasoning. But to make this Truth the more evident, I shall draw Arguments from these three heads.

(1.) From the distinct Properties of the Soul and Body.

(2.) From the Incapacity of Matter to think.

(3.) From the difference every where supposed in Scripture between the Soul and Body.

(1.) From the distinct Properties of the Soul and Body. Now if we will give our selves leave a little to contemplate our own Nature, we shall discover in us Powers, Qualities, and Actions, which are peculiar to the Soul, and quite different from the Affections and Qualities which belong to the Body. Essential Properties of the Soul are to think, to understand, to will, to consider, to judge, and the like. But Inseparable Properties of Body, are length, breadth, thickness, size, shape, &c.

But as these things may be esteemed Essential, some to the Mind, and some to the Body; for if either you sever Thinking from the Mind, or Ex∣tention from the Body, you can have no Con∣ception or Apprehension of the one, or the other; So they are very distinct, not having the least Affi∣nity each with other; thus Consideration, Re∣membrance, Judgment, Liberty, Conscience, have no Relation unto Body, and do not enter into the Notion and Idea of it; neither doth Length, Breadth, Size, Figure, Hardness, Softness, enter into the Conception of a Soul; for we never speak of the length, or the shape, or the bulk, or the co∣lour of our Thoughts, since that would be absurd Speech, by which we could mean nothing.

So that it is manifest, our Souls are distinguisht from our Bodies by Properties, which are peculiar and essential to each of them; and that we have

as clear, full, and distinct Apprehensions of the Attributes that are Essential to the Soul, as of those which are inseparable from the Body. For does not every Man as plainly comprehend what is meant by Thinking, Considering, and Judging, as by Dimensions, Motion, and Divisibility in Bo∣dies?

* 1.1 Every Man judges (says Atticus Platonicus) that they are the Properties of the Soul, to deli∣berate, to consider, and after any manner to think. For when he looks upon Body, and its Powers, and likewise concludes, that those kind of Operations cannot belong unto Bodies, he pre∣sently yields that there is in us some other Thing, which does deliberate or advise, and that is the Soul.

(2.) I argue that the Soul and Body are distinct substances from the incapacity of matter to think. All we know of the Nature and Qualities of Mat∣ter, we learn from its Operation on our Senses; for further than it acts upon some of our Senses we have no notice of it. But Matter can no other way work upon our Senses, but by motion, which is the Cause of all that varie∣ty, which shews it self in bodies. If then Mat∣ter can perceive and think, and all the Effects and Changes in Matter be wrought by Motion, then unto Motion must be ascribed Thought

and Perception. But as nothing is more unlike than Corporeal Motion and Cogitation, so it is unconceiveable how one should be the cause of the other, that is, how stupid matter by any degree of Motion communicated to it, should acquire a Power to consider, reflect, and remem∣ber.

The Epicureans indeed, who hold the Soul cor∣poreal, to explain how Matter may perform the Functions of the Mind, do teach that the Parts of Matter which go to making a Soul, are light and small, and of a globular or round Figure. Just as if a massy piece of Lead, when melted and form'd into Bullets, was in a nearer capacity to think, meditate, debate, and act like a Soul. But I appeal to the common sense of Mankind, whe∣ther that Philosopher has a right to call any Le∣gendary Tale into question, who can believe that little balls of Matter, by being briskly moved, can come to have Understanding, Will, and Judg∣ment.

Surely they ought to doubt of nothing, who can be perswaded that small Bodies round, or of any other shape, should by justling and moving one against another, be endued with Reason and Wisdom, and a Talent to dispute concerning the Nature of their own Beings; to raise Questions, whether they are Matter or Spirit, bodily or in∣corporeal

Substances? And not only yield to, or re∣sist the impressions of Objects present to them, according to the acknowledged Laws of Motion, but also reflect on the times long since past, and meditate on those which are to come, nay, stretch out their consideration to infinite Space, and eternal Duration.

But as the Epicureans would rid us of our Diffi∣culties by assigning the Figure of the Parts, which compound a corporeal Mind; so the Stoicks would make the thing intelligible by describing the kind or sort of Motion which causes Matter to think. Now it's their Doctrine that the Soul is Fire, and consequently, that it performs its Office by such motion as is in Fire.

But this is strange Fire which gives us Under∣standing, and yet no Light, whereby we may any whit more easily conceive in what manner it is pos∣sible for Matter to think. For who can shew so much as the shadow of an Argument to move a sober Man to conclude, That there should be Rea∣soning Powers and Faculties any more in a Fire of Coles, than in a lump of cold Clay; or that a Log of Wood should get sense and understanding by being put into a Flame.* 1.2 If Materialists will make their Senses, to which they so often appeal, the Judges, they must confess, That the Natural Effect of Fire is to separate and rend the Parts of

Bodies asunder, which action can bear no faint resemblance to the Thoughts, Deliberations, and Judgments of the Soul, nor to that freedom of Will with which it either sets its Faculties on work, or stops them.

These are some of the gross and nauseous Ab∣surdities, which unhappy licentious persons are forced to cram down, who yet are so nice and squeamish, as not to yield their Assent to any Truths of Religion, for which there is not Ma∣thematical Proof or Demonstration.

* 1.3 Aristotle, a man of most profound Judgment, and pe∣netrating Thoughts, who was of opinion that every thing under the Sun was compound∣ed of the four Elements, ob∣serving that the Faculties and Operations of human Souls were so remotely distant from all the Phoenomena or Appearances of Bodies, was compelled to believe, that there was a fifth Essence or Element, of which only Souls were formed. To remember the past, to consider the present, and provide for the future; to encrease our own Knowledge, and to improve others, and such like; all the products of a think∣ing faculty, were things in the Opinion of this

great Philosopher, not possible to be accounted for by the Affections and Modes, and Qualities of matter.* 1.4

(3.) The Soul and Body will appear distinct Substances from the difference every where sup∣posed in Holy Scripture between them. To shew which, I begin with the Creation of Man.* 1.5 And God said, Let us make man in our image, after our like∣ness. But man is not like God in respect of his Body, because God hath no body. Besides, the body in its nature is divisible and corruptible: but God without change or decay is eternally the same, a Being for ever infinitely perfect. The simili∣tude therefore between God and Man must be with relation to the Soul, which is a Spirit as God is a Spirit.

The distinction between Soul and Body may also be observed from the manner wherein God created Man. And the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.* 1.6 His Bo∣dy was made of the Earth, but his Soul which gave life to it, came immediately from God.

* 1.7 The Soul therefore was not created of the same Substance, nor together with the Body, but of one better and more Divine, as the Scripture shews. For of the brute Creatures void of Rea∣son, it says, That the Water brought forth some, and the Earth others; but of Man, that God breathed into him the breath of Life. Mani∣festing thereby that he had an Intellectual and Rational Nature, more noble than that of Brutes, and near of kin to the Divine Beings above.

Accordingly also Solomon pronounceth, that at the hour of death,* 1.8 The spirit of man goeth upward, and that the spirit of the beast goeth downward to the earth. In which Author, the wisest of men, (if his Authority may be of any weight) there is another Passage that demonstrates the Soul and Body to be distinct Substances, and puts the matter beyond a possibility of a contradiction.* 1.9 Then shall the dust return to the earth as it was, and the spi∣rit

shall return to God who gave it.* 1.10

The Soul of the dead remain uncorrupt∣ed. For God lends men the Spirit, and 'tis his Image: But the Body we have of the Earth, and we all being dissolved into it, shall be dust;* 1.11 but Heaven shall receive the Spirit.

In pursuance of our Argument it may here be proper to observe, how difficult it will be for them, who maintain that the Soul is only a mode, accident, or quality of the Body, to give a ratio∣nal account of Christ's words in our Text: Fear not them which kill the body, but are not able to kill the soul, &c.

According to these Philosophers other men may kill the Body, but are not able to hurt the Accidents and Qualities of the Body, which they are pleased to call the Soul. And yet it is most certain, that men only can destroy the Accidents and Qualities in Bodies, but cannot destroy their Substance, which after all force used to it, will still subsist in other forms and shapes. In∣somuch as they quite invert our Saviour's Doctrine, it following manifestly from their Assertions, that men have only power to kill the Soul, that is, to destroy the Modes and Accidents in the Body, but

can do no injury to the Body or Substance it self.

In one Instance more give me leave to shew how repugnant these wild Opinions are to the Christian Religion: And it shall be in the Promise of our Lord to the Penitent Malefactor, who was crucified with him, to day shalt thou be with me in paradise;* 1.12 which in their sense must be thus: While the Body of this Sincere Penitent was on the Cross, or in the Grave, the Modifications and Qualities of his Body were to attend our Saviour into Pa∣radise. But I think only to name such ridiculous stuff is sufficient to confute it; nothing being plainer than that men must either part with these Princi∣ples, or the Doctrines of their Saviour, for they can never consist and agree together.

(2.) That after the Dissolution of the Body, the Soul doth exist and live in the separate State. It appears from our Lord's words, fear not them which kill the body, &c. that he does rather sup∣pose, than go to prove the Immortality of the Soul, which he took for a granted truth by them steddily believed. And therefore it was not his design to convince them, that the Soul does live after its separation from the body; but to shew that it is such a simple and incorruptible sub∣stance, that nothing beneath Almighty Power can destroy it.

But I fear a general decay of Faith and Piety will not only justify, but make it requisite, that we should endeavour to prove that fundamental Doctrin of the immortality of the Soul, the truth whereof our Lord supposed, while he was instruct∣ing his Disciples.

(1.) The first Argument I shall use for the Im∣mortality of the Soul, shall be from the general sense and perswasion of men, that the Soul does survive the Body. This Belief seems to be as early as the first Inhabitants on the earth; for Authors of the greatest Reputation and Antiquity, who write of the Opinions and Manners of men, do relate almost of every Country, that they thought the Soul did subsist after death.

This Perswasion prevailed a∣mong the* 1.13 Jews,* 1.14 not only while* 1.15 they were the immediate and pe∣culiar Care of God,* 1.16 but hath been diligently preserved and transmit∣ted to their Posterity;* 1.17 the Sect of unbelieving Sadduces being long since extinct.* 1.18 The Aegyptians,* 1.19 a Nation famous for Invention of* 1.20 Arts and Sciences,* 1.21 are said first to have taught the Doctrine of Im∣mortality* 1.22 of Souls.* 1.23 Which Opinion found Entertainment among all

the Antient Inhabitants of the East; was the Per∣swasion also of the old Greeks and Gauls, and Thracians.

This was the Opinion of* 1.24 Homer, who pre∣ceded all the Sects of Philosophers, he in words, very like our Saviour's, declaring that nothing was so valuable to him as his Soul, and he makes Ulysses to summon before him the Souls of the dead, and to hold discourse with them. And among the old Greek and Latin Poets, scarce more than a Dissenter or two from the Judgment of Homer are to be found.

* 1.25 Thales, supposed by some the first Physiologer who treated of Nature,* 1.26 is supposed also first to have taught the Immortality of Souls.* 1.27 But as Herodotus does ascribe the first publication thereof to the AEgyptians;* 1.28 so Pausanias ascribes it to the Chaldaeans and Indian Magi;* 1.29 as Tully does it to Pherecydes, Pytha∣goras's Master; and some to others: insomuch, that this belief of the Souls future Subsistence seems so general and very ancient, that the first Writers are not able to discover the Authors of it, or fix the time of its beginning.

This also is the avow'd Doctrine of Pythagoras, the Founder of the Sect of Italick Philosophers, and

of Plato, with all his judicious Interpreters, and Plotinus, Amelius, Porphyrius, Proclus, Alcinous. And into this List we may bring Aristole, about whom tho' there is some Controversy, yet * 1.30 Photius affirms, that they did not dive deep enough into his Profound Mind, who were of another Opi∣níon. And as Moses relates, that after the body was formed of the Earth, God did breath a living Soul into it; so* 1.31 Aristotle expresly tea∣ches, that the Soul only enters the body from without, and is of Di∣vine Extraction: he may also pass for a good Witness, both when he affirms that the Renowned Philosophers who were before him, believed that the Soul lived after it had left the body, and also when he says no Philo∣sopher before him held the World to be Eter∣nal.

That great man* 1.32 Tully urges for the truth of this Doctrine, Imme∣morial Tradition, that we have the consent of all Antiquity for it; and that the voice of all men is the Law of Nature; and that all are much concerned for those things, which shall take place after death.

* 1.33 Seneca also treating of the Eter∣nity of Souls, does affirm that he has the Publick perswasion on his side, and the consent of men, who either fear the invisible Powers be∣low, or worship those above; and that the Soul is of Divine Origi∣nal, obnoxious neither to old age nor death; and that as soon as it is set at liberty from the heavy Chains of this Body, it will re∣turn to its place in Heaven.

* 1.34 Macrobius declares that the O∣pinion hath universally obtained, as well that the Soul is an incorporeal substance, as that it is immortal.

And as the Belief of Immortality was gene∣rally received among the Antients; so men all a∣long since have been stedfast and constant to it. For from Modern Histories, Voyages, and Tra∣vels, it is found to be the common Opinion of the World as much in these later days, as it was in old time. The* 1.35 Turks have so strong a perswasion both of the Re∣surrection of the Body and the sub∣sistence of the Soul after it leaves the body,* 1.36 that not only the Alcoran, but their Offices of Prayer have

frequent relation thereunto. The * 1.37 Arabian Philosophers think that a virtuous Soul, when it has taken leave of the body, shall partake of immense Pleasures and Joys, and be as the chief Angels which are nearest to God.

The* 1.38 Chinese hold the Soul spi∣ritual,* 1.39 and separable from the bo∣dy,* 1.40 and that after death pious Souls* 1.41 shall be rewarded,* 1.42 and bad souls tormented.* 1.43 They who have of* 1.44 late travelled in Persia,* 1.45 India, * 1.46 Ja∣pan and other Countries of the East,* 1.47 have observed the same Belief to* 1.48 prevail among the present Dwellers of those pla∣ces:* 1.49 and the like accounts we have of Southern Inhabitants from them who have visited Guinea, and other parts of Africa. And though they who first touched at the Cape of Good Hope, either through want of time rightly to be informed, or not having Curiosity sufficient to discover the Truth, did relate the people of those Parts to have no Religion; yet we have quite another story of them from late Travellers, who with more care and accura∣cy have searched into those matters. And what is remarkable the first Discoverers of America, found the people of Brasil, Canada, Virginia, &c. tho se∣vered

from the rest of the world by the vast Ocean, and with whom probably they had no intercourse in many ages to have generally the same belief of the Souls Immortality.

But after all it must be allowed, That there have been here and there some, who resolving to live wickedly in this Life, have pretended to de∣ny a Future One: even the Christian Church hath not wholly escaped this Infection. For within its Pale some have started up, who maintain the Impious Doctrines of Epicurus, to the great disho∣nour of the Lord who bought them, and the re∣proch of their Holy Profession.

Of this sort of ill men about the beginning of the last Century,* 1.50 Italy produced a plentiful Crop, who valuing them∣selves more upon the Reputation of their Philosophy, than Religi∣on;* 1.51 taught openly, that the Soul did perish with the body: so that it seemed necessary to have their wicked opinions condemned by a * 1.52 Council. But notwithstanding these vain glorions persons by vent∣ing such strange Notions, hoped to have been accounted the only Masters of Sense and Reason, yet by the judicious and strong Confu∣tations of the worthy Men who answer'd their

Writings it does appear, that they were as weak Philosophers, as bad Christians.

But as those who bid defiance to God, and ri∣dicule Religion, bear no proportion to the Bulk of Mankind, so 'tis no wonder some such should be found. For when Men abuse the liberty God has given them over themselves, and by conti∣nual Debauchery weaken and corrupt their Facul∣ties, it may so come to pass, that they shall hard∣ly form a true Judgment of any thing. Indeed, a Mind enfeebled and clouded with the steams of brutish Lust is no more able to contemplate the Glorious Nature of God, or to be affected with pure and intellectual Pleasures, than a Body brought into the World without Eyes and Hands, is capable to do the ordinary Works of Life.

For Men may make themselves Monsters, as well as be born so;* 1.53 but then by the Example of a few such Monsters we ought not to suffer either our Faith to be sha∣ken, or our Manners to be per∣verted.

Before I part with this Head, I would observe, where Piety, and Virtue, and Wisdom, have thriven most in the Conversation of Men, and the greater good they have done to the World, so much the more firmly they have been perswaded,

that their Souls should subsist after they had left their Bodies; and on the contrary, that there hardly ever were found any much diposed to scoff at Providence, and deny a Future State, who had not been infamous Livers.

A Heathen Philosopher hath spoke of this Point with so much Wisdom and Piety, that I think it will be no loss of time here to present you with what he hath said,

* 1.54 If Conscience awaken in a bad Man a sense of his evil Deeds, which tortures his Mind, and puts him in fear of Punishment in Hell, his only remedy is to fly to Non-entity, or Not-being; so he cures one Evil with another, supporting his Wickedness by the Destruction of his Soul. He gives Sentence of himself that after Death he shall be nothing, to fly the Penalties of Future Judg∣ment. For a wicked Man will not have his Soul immortal, that he may not subsist to suffer pu∣nishment. He anticipates his Judge, by de∣claring it is sit that a wicked Soul should be re∣reduced to nothing. But as through want of Counsel he was drawn to Sin, so through Igno∣rance of the measure of Things he passes wrong Judgment on himself. For the Judges of Spirits departed, framing their Sentence according to the Rules of Truth, do not judge it meet the Soul should be annihilated.

(2.) My next Argument shall be taken from the fears Men have of Punishment after this Life for their Sins. Sin troubles the Minds of Men in such instances, as the Law takes no no∣tice of; and in such, which notwithstanding they are punishable by Law, yet were acted too-se∣cretly to be detected; and then also, when the Offenders having fled their Country, were out of reach of the Secular Judge. Such Persons like∣wise have been perplext with the remembrance of their Wickedness, whose height and power made them strong enough to break through the Laws, and trample on them; in which several Cases there was nothing but the Natural Suggestions of Consci∣ence to terrify them.

Now, whence can all this inward Trouble pro∣ceed, but from an invincible perswasion, that af∣ter Death will come Judgment. If any doubt this, we may appeal to disconsolate Sinners themselves, who often finding no ease in the business of their Calling, in the Conversation of their Friends, nor in the change of Company or Place, have been driven to seek for relief of another kind, and to apply themselves to proper Persons, unto whom they may unburden their Souls, and confess their secret Offences, hoping by their devout Prayers, and ghostly Assistance, to procure some remedy for their distressed Minds.

I may add, That so insupportable have been the Horrors of a wounded Conscience, that men have disclosed their capital Crimes to the Magistrate, when they well knew it was his duty to punish such Criminals with Death. And the reason why they exposed themselves voluntarily to Temporal Death, was to escape Divine Vengeance in ano∣ther World, which they of all things dreaded. They did trust, that having confest their Sin, and repented of it, and made all the satisfaction they could to Civil Justice, God would not enter in∣to Judgement with them, but out of his infinite Compassion forgive them, and save their Souls alive.

Neither was the Course here taken to be impu∣ted to Melancholy or Distraction, since experience assures us, many hereby have quieted their Minds, and found comfort in Death.

Now, if the fears of what shall become of us after Death, were the Effects only of the false Principles which are owing to bad Education; certainly they would not be so general, nor so deeply rivetted in our Nature, nor so terrible, that Men should be willing to sacrifice their Lives to get rid of them.

(3.) The third Argument I would urge for the Immortality of the Soul, and that Men were not

made only to live here, is this, That there is no∣thing in the World which fills the mind with sa∣tisfaction. Men are always dissatisfied with their present Condition, and endeavouring to make some Alteration in it; and after the Alteration is made, they do not continue any long time pleased; but rather discover that they have only changed their old Grievances for new ones, and are di∣sturbed with a fresh set of Complaints.

Those who have the greatest opportunities to supply themselves with the various pleasures of Sense, should, if any were, be easy in their En∣joyments; and yet experience declares, that what lately they with much eagerness desired, does pall their Appetites, and grow flat and insipid.

It is well known that Men, who have had their Treasuries filled with Gold, who have command∣ed Great and Victorious Armies, and conquered and ruled over many Nations, have after the large encrease of their Wealth, their Power, and their Glory, upon little occasions been disturbed, and discontented, and fallen into such fits of Rage, or Lust, or Melancholy, as are in no wise consistent with true Contentment of Mind. And therefore they still post and press forward from one design to another, but with the same dissatisfaction; either trusting those who will deceive them; or striving to remove that which will never leave them;

or vehemently coveting what they shall never ob∣tain.

Now, what reason can be given why worldly Goods ever shew better and greater at a distance, than they prove in our Possession, but this; that they carry no proportion to the Appetites of the Mind, which is of a Spiritual and Heavenly Na∣ture, and can never hope to receive adequate Sa∣tisfaction from any thing here below?

Wherefore if these vast Capacities and Desires were placed in us by a Being of Infinite Wisdom, and if a Being infinitely wise can do nothing in vain, then it follows, that our Souls were created not only for this World, but to live in another, where they shall converse with, and enjoy such bright and glorious Objects, as will compleatly gratify and delight them. And from hence I de∣duce a fourth Argument for the Immortality of the Soul; viz.

(4.) From the common appetite in Men to live for ever, and in that Eternal State to possess the chiefest good which will satiate the highest and most extensive Desires of the Mind. Every Man that comes into the World loves happiness, and would enjoy it eternally; it was not only the de∣sire of St. Paul to be dissolved, and be with Christ; but the wish of Balaam, to die the death of the righ∣teous.

He believed a future Life, and that good Men should be blessed in it, and he wisht he might have a share of their Blessedness.

We have had great experience of God's Good∣ness, who hath enriched us with many favours, and therefore we ought to believe that he loves us, and did intend good to us in the whole con∣trivance and constitution of our Nature, wherein he only could put these unextinguishable Appe∣tites to live and subsist happily for ever, and to partake of such Felicity as this World does not af∣ford, and which indeed is no where to be found, but in his infinitely perfect Being.

Now he who loves us exceedingly well, and of whose Bounty we have shared thus largely already, would not have endued our Nature with those vehement Appetites, which, unless he be pleased in fit time to give them satisfaction, can only serve to distract and torture our minds, and render us extremely miserable. For such a Treatment would be not only inconsistent with his infinite Wisdom, which appears in every part of the World; but repugnant to his boundless Goodness, which always disposes him to promote the Happiness, pity the weaknesses, and supply the wants of his poor Creatures.

'Tis hope of enjoyment of Everlasting Hap∣piness, which makes us to bear Injuries, Pains, and

Losses patiently, and at length yield to the stroke of Death with a willing and contented mind. But had we reason to believe, that Death would make an utter end both of Body and Soul, as the conceit thereof all-along this Life would be an intolerable burthen, so we should leave the world with deep Horror.

But if there be a God; and that God is the Author of our Nature; and the Author of our Nature is infinitly Good, and always acts suitably to that Goodness; and if it be the property of infinite Goodness to bestow all that endless Bliss and Felicity upon its Creatures, which it not on∣ly hath made them capable of, but which it hath inclined their very Nature earnestly to desire and hope for; then we may from hence, beyond all question and doubt, conclude the Immortali∣ty of our Souls. And our hope of a joyful E∣ternity can no where rest so safely as upon the Divine Goodness.

(5.) I shall but name one Argument more, tho it is of unconquerable Force, to prove the future subsistence of the Soul; and that is Di∣vine Providence which governs the World, pre∣serves all things in their natural order, and ob∣serves whatever is done upon Earth, to the end all men may receive a Treatment from God, agree∣able

to their behaviour. That those who love, and fear, and serve God, may partake of the Glo∣ries with which he will reward the Heavenly∣minded; and that they who neglect, and forget, and dishonour God, may be banisht into outer Darkness.

That they who have done good in their Ge∣neration, and shew'd pity to their fellow-crea∣tures, may obtain a Recompence; and they who have been impure, and malicious, and have laid wait for the righteous, opprest the poor, and not spared the widow, may receive Judgment with∣out Mercy.

But since this equal distribution of Rewards and Punishments, which the Divine Justice does re∣quire, is not made in this world, we have full assurance our Souls shall live in another, and there have Judgment pass upon them according to their deserts.

It now but remains that I make a short Refle∣ction or two upon this Discourse.

(2.) If our Souls shall survive our Bodies, it ought not only to encourage us to be patient and resigned to the Will of God, under the great va∣riety of Troubles and Afflictions which happen in this Life, but also to arm us against the fear of Death.

Since Death only will lay open a passage for us into another Life, which will infinitely surpass this For as much as there we shall be deliver'd from all those things, which render our present con∣dition either dangerous or uncomfortable. We shall no longer be exposed to the Temptations of wicked men, or of our own Lusts, now so dan∣gerous and dreadful to us, when admitted into the Conversation of Angels and Souls made Perfect; we shall not so much as suspect treachery and wrongs when out of reach of the Malice of Men and Devils: we shall not fear Pains, and Diseases, wherewith it is not possible our incorruptible na∣ture should be affected; in a word, we never a∣gain shall be liable to the power of Death, the King of Fears, for our Lord says we cannot die any more.

The Poet supposes the Soul of Achilles after he was slain,* 1.55 to be introduced into the presence of his Son, and to exhort him, not to grieve and be cast down for his Fathers Death, by means whereof he was admitted to familiarity with the Blessed Gods, but to furnish his mind with his Virtues, from which he should reap most plea∣sant Fruit.

* 1.56 Is not Death not Evil? Are we not of kin to God, and come from him? Let us go back thither from whence we came; and get loose

from these Fetters, which are strait and hea∣vy. Here are Robbers, and Thieves, and Ju∣dicatures, and Tyrants, who if they have Power over us, it is with respect to our BODY, and its Possessions. Let us shew they have no power, and wait the pleasure of God, unto whom, as soon as he shall discharge us from our Duty in the present Station, we shall re∣turn.

What befals the righteous Man in his Death, and how little reason he has to be concerned and dread it, we learn from the Excellent Author of the Book of Wisdom:* 1.57 For God created man to be immortal, and made him to be an image of his own eternity; nevertheless through the envy of the devil came death into the World; and they that do hold on his side do find it.* 1.58 But the Souls of the righteous are in the hands of God, and there shall no torment touch them. In the sight of the unwise they seemed to die, and their departure is taken for misery, and their going from us to be utter destruction; but they are in peace. For tho they be punisht in the sight of men, yet is their hope full of immortality.

O desirable Immortalicy! from the belief of which not any Evil can come, no real Good can be lost; but the worst of Miseries may be escaped, and the chiefest of Goods obtained. Thou puttest the Souls of the righteous in the Hands of God,

a place of the greatest Peace and greatest Safety, where without fear of being disturbed, or dipos∣sessed, they shall praise, and glorify, and magnify, his Name for ever.

(2.) Since our Spirit must return to God, who gave it, it does highly concern us to keep it always in a fit Condition to be given back unto him.* 1.59 This is a great work, if we consider what our Soul is, or whither it is going.* 1.60 'Tis our Soul which hath the Image of God im∣prest upon it,* 1.61 and which is more valuable to us than the whole World; and this Soul is go∣ing to receive a Sentence, which will make it either infinitely Happy or Miserable, from that God, who is of purer Eyes than to behold evil, and therefore if it take leave of the Body pol∣luted with the Lusts of the Flesh, he will ab∣hor it.

If we have not banisht Envy, and Wrath, and Hatred, and all Malicious Passions out of our Souls, how shall we presume to surrender them into the Hands of God, who is Love; and when the Condition on which only he will now dwell in us, and perfect his Love in us, is that we love one another?

God is just and true, and his Eyes behold the things that are equal; therefore if we are false, and perfidious, and deceitful, and op∣press or over-reach our Neighbours, he will command us workers of iniquity to depart from him.

It is an admirable Saying of the Pythagoreans,* 1.62 That there is no place on Earth more accep∣table to God, than a pure Soul.

I am sure it is the Doctrine of St. John, that every one that hopes to see God as he is, must purify himself even as he is pure. That is, must endeavour to become like God in his Purity, Justice, Love and Mercy, and other Perfections which are imitable by his reasonable Creatures.

May we then not only not give our selves up to commit acts of Uncleanness, but not so much as harbour or cherish any impure Thoughts. And may God in his infinite Mercy, bestow on us such a measure of his Grace, as may enable us to subdue our unruly Lusts, and bring them under the government of our Reason, and the Laws of our Holy Religion.

And may not the Horrors of a guilty Con∣science seize upon us when the Terrours of Death shall approch us; but our Merciful Lord

at his coming may find us labouring in his Vineyard, and say, Well done good and faithful Servants, come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World.

FINIS.

Notes

• * 1.1

  Euseb. praep. Lib. XV. p. 810.
• * 1.2

  Sive ani∣ma, sive ignis sit a∣nimus, e∣um jura∣rem esse divinum, Cic. Tusc. quaest. lib. 1.
• * 1.3

  Aristoteles longè omnibus (Platonem semper excipio) praestans & ingenio & dili∣gentia, cum quatuor illa genera Principio∣rum esset complexus, e quibus omnia orirentur, quintam quandam naturam censet esse, è qua sit mens. Cogitare euim, & providere, & discere, & docere, & invenire aliquid, & tam multa alia, meminisse, amare, odisse, cupere, timere, angi, laetari, haec & similia corum, in horum quatuor generum nullo in∣esse putat. Cic. Tusc. quaest. lib. 1.
• * 1.4

  My dear Friend, have not you and I concluded an hundred times, that how much soever we strained our Understanding, we could never con∣csive how from Insensible Corpuscles there could ever result any thing sensible, without the intervention of any thing but what is Insensible; and that with all their Atoms, how small and how nimble soever they make them, what motions and figures soever they give them, and in what order, mixture, or disposition they range them; yea, and whatever industrious hand they assign them for Guidance, they would never be able (still suppo∣sing with them, that they have no other properties or perfection than those recited) to make us imagin how thence could result a Compound, I say not that should be Reason∣ing like a man, but that should be meerly Sensitive, such as may be the vilest and most imperfect worm on earth. How then dare they pretend that they will make it out, how thence can result a thing Imagining, a thing Reasoning, and such an one as shall be the Imaginations and Ratiocinations themselves.

  Mr. Bernier's Letter of A∣toms and the mind of man, p. ult.
• * 1.5

  Gen. c. 1. v. 26.
• * 1.6

  C. 2. v. 7.
• * 1.7

  J. Philo∣ponus de Mund. Creat. p. 21.
• * 1.8

  Eccl. 3. 21.
• * 1.9

  Cap. 12. 7.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phocylid. Poem.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Trismegist.
• * 1.12

  Luke c. 23. v. 43.
• * 1.13

  Josephus lib. 3.
• * 1.14

  Philo de Mundi opisicio, de somniis de praemiis & Poenis.
• * 1.15

  Animasque praelio, aut suppli∣ciis peremptorum aeternas putant hinc Moriendi contemptus. Haec de Judaeis Tacitus, lib. 5. Hist.
• * 1.16

  Maimonid. de fund. Legis, p. 47.
• * 1.17

  Vide Manass. Ben. Israel de re∣surrect. Mort.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herodot. in Euterp.
• * 1.19

  Diodor. Bibliothec. p 83.
• * 1.20

  Dion. Halicarn. Rom. Antiq. p. 523. 3.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Strabo l. 4 p. 197. id l. 3. p 76.
• * 1.22

  Caesar. l. vi. p. 118. Pompon. Mela. lib. 2. c. 2. p. 28.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diog. Laer. proeem. Segm. 11.
• * 1.24

  II. ι'. Odys λ'
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diog. l. 1. Segm. 24.
• * 1.26

  Herod. in Euterp.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pausan.
• * 1.28

  Pherecydes Syrus primus dixit animos hominum esse aeternos. Cic. Tuscul. l 1.
• * 1.29

  Vide Menagii in Diog. Laert. li. 1. Seg. 116. Observationes.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Photii Biblioth. Col. 1317.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristol. l. 4. de gen. ani∣mal.
• * 1.32

  Omni autem in re consensio omnium gentium, lex naturae putanda est—Atque haec ita sentimus natura duce, nulla ratio∣ne, nulla doctrina.—Quod si omnium consensus naturae vox est: omnesque qui ubique sunt, consentiunt esse aliquid, quod ad eos pertinent, qui vita cesserint nobis quoque idem existimandum est—Sic permanere animos arbitramur consensu nationum omnium.—Tusc. qu. lib. 1.
• * 1.33

  Cum de animarum aeterni∣tate disserimus non leve momen∣tum apud nos habet consensus hominum, aut timentium in∣feros, aut colentium, utor hac publica persuasione. Epist. 117. Nihil aliud intercidet, quam corpus fragilitatis caducae, mor∣bis obnoxium, casibus exposi∣tum, proscriptionibus objectum. Animus vero divina origine haustus, cui nec senectus ulla, nec mors, onerosi corporis vin∣culis exsolutus, ad sedes suas & cognata sidera recurret. Suasoriar. p. 129.
• * 1.34

  Obtinuisse non minus de in∣corporalitate animae, quam de immortalitate sententiam. Ma∣crob. in som. Scipio. l. 1. c. 14.
• * 1.35

  Ut condones mihi peccata mea, & Statuas mihi immunita∣lem ab inferno.—
• * 1.36

  Custodi me ò adjutor meus—in hac & futura vita peculiariter in die resurrectionis. Muhamme∣dan. Prec. p. 18. & p. 399. Vide Hottinger. Hist. Orient. p. 254.
• * 1.37

  Anima imbuta hisce perfe∣ctionibus, cum discesserit à cor∣pore experietur in semet ipsa vo∣luptatem maximum, & laetitiam immensam, efficieturque anima illa tanquam Angelus ex Ange∣lis Propinquis Deo. Propositae Sa∣pientiae Arabum Philosoph. p. 75.
• * 1.38

  Joh Mendoza de Regno Chi∣nae, l 2. 6.
• * 1.39

  Trigautius de Christ. expedit. apud sinas. p. 102.
• * 1.40

  Linschoten Voyag. p. 39.
• * 1.41

  Varenius de divers. Gent. Reli∣gion. p. 255, 269.
• * 1.42

  Lerius Navigat. c. 16.
• * 1.43

  Osorii Hist. l. iv.
• * 1.44

  Benzo Hist. Nov. orb. p. 29.
• * 1.45

  Harriot. Virgin.
• * 1.46

  Tavernier Persian Trav p. 165.
• * 1.47

  Ind. Trav p 167.
• * 1.48

  Jos. Acosta lib. 5. c. 7.
• * 1.49

  Rauwolf's Trav. p. 240.
• * 1.50

  Esse quandam vim in natura humana, qua caetera animanti∣um genera destituantur, ut ne∣minem sensu rationis nitentem, praeter Pomponatium, & asse∣clas, dubitare arbitror. Postellus de orbis Concord. p. 114.
• * 1.51

  O Italia, etiam ea hominum monstra alis, qui non satis ha∣bent esse impii, nisi etiam virus suum omnibus coeteris propi∣nent, & cum hac pernicie in Aulas principum penetrent. Idem ib.
• * 1.52

  Concil Lateran Sessio 8. 19. Decemb. An. 1513.
• * 1.53

  Quid enim est tam falsum tamque abhorrens à vero, ut non ad id probandum argumen∣ta excogitari queant?—Ne∣que quicquam est tam absurdum, quin dicendo probabile fieri; neque tam verum & explora∣tum, quin dicendo in dubium vocari, aut etiam coargui queat. Muretus in Arist. Eth. p. 150.
• * 1.54

  Hieroc. in carm. Py∣thag. p. 165.
• * 1.55

  Quintus Calaber lib. 14. p. 678.
• * 1.56

  Arrian. in Epict. l. 1. c. 9 p 109.
• * 1.57

  C. 2. 23, 24.
• * 1.58

  C. 3. 1, 2, 3, 4.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.61

  Nazianz. Iambic. 2.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hieroc. in Carm. Pythag. p. 25.