The Loss of the Soul, Sermon
THE GREATNESS OF THE Loſs of a Soul: AND THAT There can be no Exchange found for it.
MATT. XVI. 26.
For what is a Man Profited, if He Gain the whole World, and Loſe his own Soul? or what ſhall a Man give in Exchange for his Soul?
THIS Great Oracle of our Lord and Maſter, is indeed one of the chief Baſes, or Foundations of the Doctrine of Chriſtianity; It is one of the Pillars, the Seven Pillars, on which Wiſdom hath Founded its Houſe, viz. That there is no Compariſon between the whole World, and the value and worth of an Immortal Spirit, conſidered, as in an Immortal State and Condition; an Immortal, Unchangeable, and Everlaſting Self: So that if a Man could Gain the whole World with the loſs of this Self, he could be no Gainer, becauſe that which ſhould enjoy all, is loſt. And further, He muſt be a loſer beyond all we can conceive or expreſs; for he will come to Rue, or dearly to Repent this Loſs: He will come even Eternally to cry out, What ſhall I give in exchange, or as a price of Redemption for my Loſt Soul? though I loſt it for a whole World gain'd by that loſs?
This is expreſſed by our Lord, in ſo plain and familiar a way, and ſo ſhooting of it ſelf into the Univerſal Senſe, and Apprehenſion of Mankind, Every one can weigh at this Scale and by this Beam, and caſt this Account; If thou be wiſe, thou ſhalt be wiſe for thy ſelf; But if thou ſcorneſt, thou alone ſhalt bear it, Prov. 9. Our great unhappineſs is this, That we have not, as I may call it, a Vital ſenſe, and Apprehenſion of it; ſuch a one, as that is, by which we Apprehend, State, and Value, or rather immediately feel, and are touch'd to the quick' (as we ſay) in all the concernments of the preſent Life, and ſelf preſervation in it.
This Senſe we cannot have, but from the Spirit of Truth, leading into All Truth, by giving us a Vital Union to it, and with it; for tho' it be ſpoken Ten Thouſand times to us; tho' we cannot deny it; tho' we praiſe the Diſcourſes of it; yet we ſhall not elſe perceive ſuch Dints, and Impreſſions, ſuch alway accompanying Powers of it, as to Act according to it: Yet that I may preſent this Diſcourſe with all the advantages of Addreſs I can by Divine Aſſiſtance extend it to, and on which I moſt humbly pray the Benediction of the Father of Lights, of Spiints. I will firſt, by way of Preparation, and Entrance, Conſider theſe Four Things:
1. Who is He, that hath here ſpoken theſe words to all the World, to the whole Human Nature, eſpecially to all that are called Chriſtians, and among them, more eſpecially to thoſe, who are indeed his Friends, as he calls them in a like ſpeech, Luke 12. What is a Man profited, if he gain, &c. It is even He, that as He is the great Lover of Souls, ſo He is the great Purchaſer and Redeemer of them; He that had computed, and knew the value of Souls, when He came to dye for them, to Humble Himſelf to the death of the Croſs, He weighed with Himſelf, what was the worth of theſe Immortal Beings, for which he came to dye; For as it is ſaid of Abner, Died Abner as a Fool dieth? Died He upon a ſmall or trivial an Account? How much more may we ſay of the Lord of Life and Glory? Did He come to dye on any low account? He knew what He came to dye for; He knew what the Immortal ſtate of Spirits is; the Greatneſs of the Happineſs on one ſide, of the Miſery on the other. He knew then the Souls of all Men; of all that are now before him; He knew in a peculiar manner the Souls of his own, what the Miſery was He Redeemed them from, and the Happineſs alſo He Ranſomed them into. Now in the view, and ſurvey of all this, and as giving the Account, as Solomon ſpeaks in another Caſe; which His Soul had ſought and found, He ſpake theſe words? What ſhall it profit a Man, if he gain the whole World, and loſe his Soul; and if he loſes his Soul, What ſhall he give in exchange for it?
We deferr this to every Wiſe and Honeſt Man; We allow this Honour to him, that He is able to ſpeak of the Things wherein he deals, according to their true worth and value. We give this Credit to Merchants that deal in Foreign Commodities; to any great Purchaſer; we look upon his Judgment, and eſtimate as a Standard: Now He that knew above any in Heaven or Earth the price of Souls; He who is the ſingle and alone Purchaſer of Them, (For as to any other, The Redemption of Souls is Precious, and ceaſeth for ever,) ſaid this. And he is not only the Purchaſer, but the Creator and Supreme End of them, They were all created by him, and for him. Who then, as He, could Lift up his Hand, as it were, to Heaven, and ſay, What ſhall it profit a Man, if he gain the whole World, and loſe his own Soul; or what ſhall a Man give in exchange for it? He ſaw, and ſearched it out, and declared it from his own certain knowledg in the making Souls; and from his Experience in the Purchaſe of them.
2. Let us obſerve, how our Lord lays us in one Scale whatever is higheſt, even the uttermoſt that can be ſuppoſed, tho' it never has, or ſhall be attained; He does not ſpeak of a little thing, when he lays a Soul in the other Scale; but whatever can be ſuppoſed to Counter-ſway, or Counter-ballance a Soul; Suppoſe all the Honours, Profits, Pleaſures of the World could be gained at the price of a Soul, whatever the Covetous or the Ambitious, or Proud, the Senſualiſt, or Voluptuary do, or would roll themſelves in; Suppoſe a Man could have all this with all immaginable advantages; All this, ſaith our Lord, could not weigh againſt one Soul. We know, it is a very little of the World we adventure for, we engage our Souls for, There was never yet any Man that could ſay, He was Maſter of the whole World, and All Things in it; But ſuppoſe a Man could ſay, He had it, and upon the longeſt Term of Life, and at the higheſt Elevation, or Exaltation; yet if we believe Him, who had all Reaſon to know it, All this were not to be named with a Soul: Nay, in Solomon's Judgment, they are not ſufficient to defray the Charges of Life, the Vanity and Vexation of Spirit that preſs upon this Life, in this ſtate of Sin and Miſery, one may ſay, it is Mortgaged under.
3. The Foot of the Account, the Ballance of the Account, at the loweſt that can be given, is this, That a Man would not be profited, if he ſhould gain the whole World, and loſe his own Soul; All that he got by it would amount to juſt nothing: Our Lord Conveys it therefore under the ſhade of a Man Adventuring upon the Sea, and getting how much ſoever can be ſuppoſed by the Adventure, and then his Life, Himſelf be caſt away; ſuppoſe it were a World in his Arms, What would ſuch a Man get? If that whereby we Taſte, Enjoy, Take in, whatever can be given into our poſſeſſion be loſt; All that whole World becomes immediately nothing to him. For, whoſe then ſhall that World become? If Solomon ſays, Seeing there are many things that increaſe vanity, What is Man the better! How much more, if his whole becomes an abſolute Cypher, a Nothing to him, What can He be the better? This is experimental Truth. The Devil truely ſaid, Skin for skin, all that a Man hath would he give for his Life: This is true in the ſenſe and verdict of Nature; God therefore, the Great Arbiter of Life, hath this Bridle in the Mouth of the moſt Atheiſtic, the Fools, that ſay either in their Heart, or openly, There is no God, They are under this Deſpotic Abſolute Power, whatever they call it, they muſt dye, and they cannot ſecure againſt, how ſoon! And this blanks all they can propoſe; Their Breath is at ſome ones Pleaſure, ſome Will, and Diſpoſe that is not their own, but above it, It goeth forth, and in that very day their thoughts periſh, concerning all things under the Sun; And this proportionably falls on all who are Rich towards themſelves, and not towards God, Luke 12. 21.
4. By theſe words of our Lord and Saviour, there will come a great and ſad review upon a Man's loſs of his Soul; There is a ſurvivor to this loſs; that will have an earneſt deſire to this Soul, to this Self again, that will cry out, Where is that Thing that I may find out to give in Exchange, as a Reprizal for my loſt, and undone Soul? And what is this Survivor, but the loſt and undone Soul it ſelf, reviewing, and looking back on it ſelf, as ſo loſt? So our Lord intends to intimate to us, by adding, as a Clap of Thunder, falling upon the Loſt ſtate of a Soul; What ſhall a Man give in Exchange for his Soul? The words are ſpoken in a vehemency, or in a Paſſion of Anguiſh, Horror, and Deſpair, upon the ſenſe of ſo miſerable a Bargain.
Were it not for this after Account, a Man might pleaſe himſelf in this, if he could Gain the whole World, or make ſome Noble, as it might ſeem, Acquiſt of it; That he had laid his Hand upon the Prize, as he ſaid; Hoc nobile Feci quod perii, I have this ſatisfaction, that I have brought what I deſired to paſs, though I periſh in it: But this ſo terrible Review, this ſo dear Repentance will ſting and torment for ever; becauſe ſuch Exchange is not poſſible to be found; ſuch an Exchange is neither to be found above nor below, which a Man may give in Exchange for his Soul. For when our Lord ſays, What ſhall a Man give in Exchange for his Soul? It is as if he ſhould ſay, There is no ſuch Poſſible to be found.
Here are two Queſtions then our Lord has put, which can no way be Anſwered, but by ſubmitting to his Advice, To loſe our Lives here that we may ſave them for ever, rather than to ſave them here and loſe them for ever; by being put upon the neceſſity of ſeeking an Exchange for our Souls that cannot be found.
Theſe things being thus premiſed, I will now ſtate the ſenſe of the Words, and ſo lay down the Propoſition to be Diſcourſed.
In ſtating the ſenſe of the Words, Three things are to be enquired into:
1. What is meant by a Soul?
2. What by a Soul loſt?
3. What by an Exchange for a Soul loſt?
1. That which is the ſhade and ſimilitude, under which the Lord conveys his Divine ſenſe of a Soul, is Life.
We know, all Taſt and Enjoyment is by the benefit of Life; If you take away Life, Man to all Things here in the World is a Carcaſs, or lump of Clay; He cannot enjoy: For the Body, by which the Soul had any enjoyment here is ſo, and it is no other than a dead Body, and ſo cannot enjoy; Put all you can upon a Dead Body, it is all one to it; All the Funeral Pomp and State in the World, it knows nothing of; It does not rejoyce in it; It is not at all pleaſed; It is all one to it, to be conveyed down in the greateſt ſilence to the Chambers of Darkneſs.
So in the very ſame manner, Let a Man have all the World, yet if his Life be taken from him, all that World becomes preſently a Cypher, a Nothing to him, a perfect Darkneſs; In the Verſe therefore before the Text, v. 25. the ſame word is uſed for Life, that is in this Verſe of the Text, v. 26 Tranſlated Soul. Whoſoever will ſave his Life, ſhall loſe it; and he that will loſe his Life for my ſake ſhall find it. Pſyche is the word uſed, the very ſame word, What is a Man priſited, if he ſhall gain the whole World, and loſe his own Life? For then the whole World is nothing to him. Or what ſhall a Man give in exchange for his Life? Becauſe it is ſo well known, All the World cannot buy back Life, if it be once gone. This is the Shade our Lord uſes.
2. The word Soul is to be underſtood yet more ſtrictly and cloſely, for the very Soul and Immortal Spirit; becauſe that indeed is the very Power and Principle of Life in every one of us: It is not the Body, nay, it not that very Glorified Body of the Reſurrection; It is not that does primarily, or originally enjoy, or take in Happineſs; but it is that happy and bleſſed Spirit that ſhall be in that Glorified Body, and therefore the Apoſtle calls it a Spiritual Body; that is, a Body every way fitted for the Uſe, and to the Service of the Spirit: If any one therefore ſay to himſelf, I have a Being within me, that acts in all the Members and Powers of my Body, that ſees in my Eye, and hears in my Ear, that taſts, and feels, and apprehends all Things, and has the whole power of Reſentment within it ſelf, either as to Happineſs or Miſery; and that this Being ſurvives even to Eternity, a Reſenting Being, that carries all our Reſentment, our Apprehenſion; If this Being that cannot dye, be loſt, it muſt be loſt, by loſing that which is the Life of it ſelf, that is, the Happineſs and Bleſſedneſs of the enjoyment of God, and the Love of him, and Likeneſs to him. If this Soul be then in a perpetual Torment, and for ever, How can it enjoy any thing?
As we may ſee perſons, that have all the things of this World about them, if they have a Spirit ſunk into Trouble, Diſquiet, Ho…or, Melancholly, which is a loſt ſtate in this World; a Poor Man that hath not the Thouſandth part of what ſuch a one hath, ſhall yet enjoy much more than he: Such a one, ſaith Solomon, Eats in darkneſs, as it were in a Dungeon. How much more when a Spirit comes into its own proper ſtate, and …ind nothing within, nor without it ſelf ſuitable to it, but all contrary to its Life and Peace; For it is granted to Souls here to be in a ſtate of Probation, and Tryal, under the Grace of the Mediator, and to ſome ſuch degrees of enjoyment of the Creation of God, that they do not feel, at leaſt to ſuch extremity the loſs of themſelves, and the Horror of that ſtate of being loſt, although they are dayly loſing their Souls in what of this World they enjoy; This is generally, and even almoſt univerſally vouchſafed, becauſe God looks upon Mankind through that object of Love, that Son of His Love, to ſee whether they will return to him on the Principles of his Grace; he endures therefore with Patience, and much Long ſuffering the Veſſels of Wrath fitted to Deſtruction, or while they fit themſelves to it: And this, and the Dealings of God with ſuch, is one of the great Myſteries of his Providence and Government of the World by the Mediator.
3. Soul often in Scripture Language, ſignifies the whole Perſon, as in the Acts of the Apoſtles, beſides the Old Teſtament, The number of them that believed were ſo many Souls, or Perſons, that is, Spirits in Bodies; and ſo certainly Chriſt here means: In a parallel Scripture therefore, Luke 9. 25. It is ſaid, What is a Man profited, if he Gain the whole World, and loſe himſelf, or be caſt away; Our Lord is here ſpeaking of a Man, as I intimated, under the reſemblance of a Merchant, adventuring himſelf by Sea in the purſuit after Riches: Now ſaith Chriſt, If ſuch a one Gain the whole World by the Adventure, and loſe himſelf, What has that Man got by all his undertaking; So if a Man loſe himſelf in that Great State of the Reſurrection; of the Kingdom of Chriſt, at the Glory that is to come; If he ſhall be then in a pityful, forlorn, deſpiſed ſtate, an undone, ſorrowful Being, a Perſon Removed from all enjoyment, and that he knows, and finds himſelf ſo; What will it profit ſuch a one, to have gained the whole World, and to be in that loſt State?
And that our Lord intended this very ſtate of the Reſurrection, and of every Man's ſelf in that ſtate, is plain by his going on, and declaring the Son of Man's coming in the Glory of the Father, with the Holy Angels, and Rewarding every Man according to his works; and then ſhall every one know, and feel the loſs of himſelf, who has thus Loſt himſelf. So Souls, is us'd for Perſons in the Firſt Reſurrection, Rev. 29. 4.
2. By all that hath been ſpoken, it appears what the Loſs of a Soul is; It is a loſs from Holineſs, Happineſs, and Bleſſedneſs: which Loſs, the Gain of the whole World can never Recompenſe.
3. An Exchange for a Loſt Soul, is ſome way or means of Recovering a loſt Soul into a ſtate of Holineſs and Happineſs, in the enjoyment of God, Likeneſs and Conformity to Him: And this it is the loſt Soul will ſo earneſtly cry out for, and that cannot be found.
The Propoſition I lay down is this: The Loſs of a Man's Soul, is a Loſs ſo exceeding great, and the Exchange of Redemption, or for the Recovery of it, if once loſt, ſo impoſſible to be found, That when all this comes (as it ſhall certainly be) to be clearly underſtood, and deeply Reſented; It will fully appear, To have Gain'd the whole World, much leſs any part of it, at ſuch a Rate, as the Loſs of the Soul, cannot yield the leaſt allay to the Bitterneſs ariſing from ſuch a Loſs, but will exceedingly increaſe it; For a Man ſhall come to thoſe loud Complaints and Ejulations, thoſe weepings, wailings, and gnaſhings af Teeth; when he finds he hath loſt that into Miſery, that hath all the Feeling, Judgement of Good, or Evil, Happineſs, or Miſery; the whole power of Enjoyment or Reſentment within it ſelf; That he hath loſt himſelf, his whole ſelf, or perſon, Then will he cry out, Oh! who will give me a Ranſome for my Soul? for my Self? where ſhall I have it? He goes up to Heaven, down to Hell, he ſearches the whole Creation to find it; Where ſhall I find, ſaith he, what will be taken in Exchange for a loſt, undone Soul? For who can make his Bed in the Torments of a Wounded Spirit, ſcorching worſe than Flames? Who can dwell with the Devouring Fire, the Conſuming Anger of the Living God? or with the Everlaſting Burnings of an Enraged Conſcience?
To make out this in full Diſcourſe, and Argument, I propoſe Three Heads:
1. To ſhew, That if a Man could dye with the whole World in his Hand, he would be a Loſt Man on this Account, That the World could be no proviſion for him, or the leaſt ſuitable in that True and Everlaſting Self; his Soul, as in the ſtate of Separated Spirits; or Himſelf, in the ſtate of the Reſurrection; and ſo he muſt be Loſt on that Account.
2. That this Loſt State cannot be ſlumbered away in ſilence, but he muſt, and ſhall come to thoſe vehement ſearches, after ſome Exchange for a Loſt Soul, and Self; and there being none to be found, thoſe ſearches muſt needs turn into Rage and Fury upon their ſo dreadful diſappointment.
3. I ſhall therefore enquire into the way of loſing a Soul according to our Lords preſent ſcope, and drift of Diſcourſe: becauſe if we cloſely attend, we ſhall find it out of the Road of our Common Thoughts.
And unto all theſe, I will ſubjoyn the moſt preſſing Applications, that ſo naturally flow from thoſe Heads, fully open'd, and enlarg'd upon:
I begin with the Firſt; The True, Real, Solid Senſe and Reaſon of Things, that none of us can deny; That a Soul muſt needs be loſt that hath no Proviſion, but the World, though it were the whole World; that is; If ſuch a Thing could indeed be: And though I muſt humbly acknowledg, I am no way ſufficient for theſe Things, or the mighty conſiderations pertaining to this Subject; yet they themſelves are ſo great, that if they be extracted out of all Diſcourſe, and be but felt in, and by themſelves, they muſt needs prevail in our Thoughts; the Holy Spirit thereunto working in us mightily.
1. There is no Compariſon between a Man's Soul, a Man's Self in the Heighth, and Depth, the Breadth and Length of his True Being, his True Self, and the World, though it were the whole World; A Being Apprehenſive of God, capable of enjoying Him, capable of Eternal Things, of Righteouſneſs, Peace, and Joy in the Holy Spirit.
For what Compare can there be between a Being prepared with Sentiments, and Capacities for theſe Things, and the narrow and pent up notions and dimenſions of our ſelves, as Creatures, that eat ſuch Meat, and drink ſuch Drinks, that wear ſuch Cloaths, and dwell in ſuch Houſes, or Appartments, have ſuch an Equipage and Retinue? So widely different is the proportion between the World, and an Immortal Spirit, an Immortal ſelf: For the World is ſuited only to thoſe low Notions and Apprehenſions of a Man's Self, and it can extend no further: So that the Spirit, and True Self of a Man even now, in this State, in this Body finds a want in the greateſt abundance of theſe, Things, and cries out upon them all, Vanity and vexation of Spirit; and though it be buddled up, and muffled, and kept quiet by all Arts imaginable, yet it complains, and inwardly mourns to it ſelf; becauſe it hath not the true ſatisfaction, and enjoyment; the Fibres (as I may ſo ſpeak) of the Spiritual Stomach and Appetite, are ſo often twitched with the hunger of ſomething more Excellent and Divine; I mean, Thoſe deep and inward Sentiments, We are made for higher enjoyments than of this World, often ſtir and move do what we can to the contrary. And if it be thus now, much more will this be in that future ſtate, when a Soul will be fully explicated, unfolded, let our into its utmoſt Capacities; Then will all the World plainly appear to be no other than the fitting the Coat of an Infant to a Giant; Oh! how much too wide, and too large is that true Self for all theſe, too extenſive to be ſo provided for! To tell an Immortal Spirit, or a Man riſen from the Dead, of Meat, and Drink, and ſumptuous Cloathing, of Houſes, Eſtates, and Money; you ſpeak, I may ſay, Infinitely below the Dignity, and Majeſty of ſuch a Being: It will ſay to the World, All theſe thy things periſh with thee; That thou couldſt think I could be provided for by them, or that Eternal Things could be purchaſed with them!
Oh, that therefore now, we could ſay to our ſelves, Can I think of God, of Chriſt, of his Spirit, of Eternal Happineſs, or Miſery? Have I Thoughts that can embrace ſuch Things as theſe! Am I great enough for ſuch Thoughts? Can I think of enjoying God, and Living in the pureſt entercourſes of Reaſon, and Holieſt Underſtanding? Can there be an enterview between my Spirit and the Father of Spirits, God in Chriſt? and do you talk to me of ſuch poor and low things as are firſt moſt proper to Beaſts, and Creatures of Senſe only? the food of Brutes; the meat of Worms; and to me only in that low ſtate and part wherein I am allied to them.
I know how very hard it is for us in this low Carnal ſtate, to take in the Reaſon of this, as it were vain to entertain Beaſts with the Diſcourſes of Mathematicks, of Reaſon, or of Virtue; And hereby the Children of Men may know themſelves to be but Beaſts, as Solomon ſpeaks; a higher kind of Beaſts: And it were well for them, if their Spirits, who have thus converſed in Body, might be ſuffered to go downward, as Beaſts; ſo indeed, ſuch Men would have them do when they come to dye: But this cannot be, as God ſaid to the Iſraelites, They would fain have been as the Heathen Families, but He would Bring them under the Bond of the Covenant of Iſraelites, of thoſe He called his People; ſo ſuch would fain be as the Beaſts; But this ſhall not be, God will bring them under the Law of Spiritual and Everlaſting Beings, and of the Family of never dying Spirits.
Let us but a little Appeal to our own Minds, and put them a while into their own Action, into their own proper Exerciſe; and we ſhall find in their Enquiries after God, after Righteouſneſs, after the enjoyment of him in the Blood, and Redemption of Jeſus Chriſt, and the operations of his Spirit; That they are made for theſe Things: And how poor then will all the things in this World appear to be, when we come to the height of this Action and Activity.
And though we take ſo much pleaſure and delight in theſe now, yet ſeeing we can riſe up to higher things, and frame notions of them, it is certain we are made for thoſe higher things, and they muſt be our ſtate for ever; For it is certain, this is a great Rule and Maxime, By the moſt excellent part in every Thing, is its proper and laſting Good, to be known and judged of. It is therefore our Degeneracy, and Depravedneſs, or to ſpeak the moſt Favourably and Charitably, It is our Childiſhneſs, and Imperfection, that we are ſo pleaſed; and that we have not Higher, Greater, Larger, more Conſtant Thoughts in the higheſt Things; as the Apoſtle ſays, When I was a Child, I thought as a Child, I ſpake as a Child, I did as a Child; but when I became a Man, I put away Childiſh things from me. Men look upon the things of their Childhood with great diſdain, and ſo put them away from them, as nothing to them; when they come to be Men they change both their overvalue of Trifles, and their undervalue of Weightier things, they then had; This indeed, the Apoſtle ſpeaks of our Higheſt Attainments in Grace here; and it is hardly allowable to apply it to the Caſe we are upon; but in a charitable Condeſention to our weakneſs, it may be alluded to: But it is moſt certain, when we come to know what the enjoyment of God is, what it is to drink of the River of his pleaſures; when he ſhews us the Path of Life, when we come to his Preſence, where is fulneſs of Joy, and to the Pleaſures of his Right Hand, that are for evermore; What Trifles will all theſe things appear to us! And on the other ſide, even the ſorrows of a loſt ſtate, will make us ſee what empty Vanities they all were: On both ſides then, Oh, with what a deſpiſal ſhall we look upon the things we are ſo fond of now, that we have been ſo endear'd to here! Thoſe things, that if we cannot have them, we, as Amnon, are ready to die for, we ſhall then with Scorn and Hatred, put out, and ſhut the door upon. If we could really think, with what an Eye Angels and Saints look upon thoſe things we make ſuch a do with, that take up our time, and we call Great Buſineſs; How do we ſay ſuch a Time, we muſt take care of ſuch an Ornament for the Body, ſuch a Proviſion for our Table, ſuch Conveniencies, and Furniture for our Houſes, ſuch a concern of Trade, ſuch a ſettlement of our Revenue! and theſe are things that paſs for great things, as we think them now, eſpecially Trade, Eſtate, or ſuch like; For even ſome of theſe, wiſe Men count Trifles now, and deſpiſe thoſe who are taken up about them; But even the higheſt, the weightieſt of them, when we come to underſtand them in another World, we ſhall wonder how we could lay out ſo many thoughts upon them, in the neglect of things ſo much greater, that concern our much more worthy Selves, in our Spirits, in our Immortal State: With what admirable Divine Eloquence therefore Solomon ſays, Happy is the Man that findeth wiſdom, and the Man that getteth underſtanding; For the Merchandiſe of it is better than the Merchandiſe of Silver, and the gain thereof, than of fine Gold: She is more precious than Rubies, and all the things thou canſt deſire are not to be compared to her; Length of days in her Right Hand, and in her Left Hand, Riches and Honour; Her ways are ways of pleaſantneſs, and all her paths are peace; She is a Tree of Life to them that lay hold upon Her; and Happy is every one that retaineth her, Prov. 3. 13, 14, &c. Here now is the Proviſion proper to Immortal Spirits, to the ſtate of the Reſurrection of the dead, and if we have Wiſdom in degree, and preparations to that Great State now, theſe things will be our Choice.
There is a ſolemn Inquiry, Job 28. 12. Where ſhall wiſdom be found, and where is the place of underſtanding? Man knoweth not the price thereof; neither is it found in the Land of the Living; The Depth ſaith, It is not in me; and the Sea ſaith, It is not in me; that is, it does not Riſe from the Riches of the Earth, nor from the Treaſures of the Sea: It cannot be gotten for Gold, neither ſhall Silver be weighed for the price of it; It cannot be valued with the Gold of Ophir; with the precious Onyx, nor the Saphire ſtone; The Gold and the Chryſtal cannot equal it, and the exchange of it ſhall not be for Jewels of ſine Gold. No mention ſhall be made of the Coral, or of the Pearl, For the price of Wiſdom is above Rubies Thus the Spirit of God is pleaſed to go on like an Orator, and to ſhew us, that the whole World is not worth one Soul; and therefore it is not worth Wiſdom, that Wiſdom to Salvation of Souls; and without which Souls are loſt, For He that ſinneth againſt Wiſdom, wrongeth his own Soul; All they that Hate it, Love death. Thus the whole World is Inventoried, as it were; Its chief Riches are weighed, and found too Light for Wiſdom. In the ſame manner, there is a ſad Reflection on the Miſery of Loſt Souls, For Death and Deſtruction ſay, we have Heard the Fame thereof with our Ears; a moſt lively, and elegant expreſſion of the ſtate of Loſt Souls; who in two regards may be ſaid to have Heard, or to Hear the Fame thereof with their Ears.
1. They that are Loſt, and in a ſtate of Death and Deſtruction, had, while in this Life, Heard the Fame of Wiſdom with their Ears, in thoſe Diſcourſes of the Goſpel, in that Law written in our Hearts in many motions of Conſcience, &c. but deſpiſed all its Counſel, and would have none of its Reproof; ſo they only Heard the Fame, but never Received, or Entertained Acquaintance with it; It was never as their Siſter, or Kinſwoman, as Solomon ſpeaks, in intimacy with them: Chriſt is ſaid, in this very ſenſe, to have Preach'd of old to the Spirits, loſt Spirits, now in Priſon: So Death and Deſtruction have Heard the Fame of it with their Fars.
2. The Fame of it comes near to them; They Hear it with their Ears, but cannot come at it; as Dives in Hell, Hearing the Fame of the Wiſdom of Repentance to Salvation, deſir'd his Brothers might take that Benefit of it, which he had loſt, and could make no purchaſe of, no Exchange for it, out of all that World he had had. Death and Deſtruction can find no Exchange for a Soul, becauſe they have nothing to give in Exchange for Wiſdom: Thus this Expreſſion is parallel to our Saviour's, What ſhall a Man give in exchange for his Soul?
And thus now, 'Tis evident, The World, and all the things of it, are no more Commenſurate to the Greatneſs of a Soul, or of an Everlaſting Self, in all its Offertures than as if Man ſhould ſay He would make a Garment for the Sun; though never ſo Rich and Beautiful a Garment, you know it could bear no proportion to the Beauty and Excellency of Light, or to the vaſtneſs of the Orb of the Sun: No more can all the Riches, Pleaſures, goodly Houſes, or Divertiſements of the World extend to a Soul, or to a Man conſidered in his future State. The very Quality and Dignity of a Being made to be for ever, does ſo beyond all Expreſſion, and Compariſon exceed the Quality, and Intrinſic value of the World.
So that a man loſes himſelf, and his Soul, while he lays out his thoughts, love, deſire, and expends his Soul upon them; becauſe they are only for the Soul to ſerve it ſelf in ſome ſmall meaſure upon, for its higher end now; but if it center upon them, it is loſt; for they are not worth that in any degree.
2. If after this enjoyment of the World then (ſuppoſe the longeſt time that can in any Reaſon, Example or Precedent be ſuppoſed) there comes on the eternal duration of an Immortal Spirit, a ſelf in an everlaſting ſtate; A man cannot be profited, that enjoys the whole world, and loſes his Soul. For if a Soul be immortal, and for ever, then the State of that Soul and Spirit muſt be immortal and for ever alſo; And then if the World be all the Proviſion that is made for it, it cannot but be Loſt upon that account, becauſe the World can be a portion for it only in this Life. Whether therefore a man loſe his Soul by his bad ways of gaining the World; or whether he loſe his Soul by having made no proviſion for it, but only the World, there can be no profit to a man, but extreme loſs by gaining the World, becauſe he loſes his Soul for it: For if this Soul be loſt notwithſtanding all the World can do to help it, it is all one to the man whether he have the World, or have it not: For a Soul loſt, is for ever loſt, or elſe it is not loſt at all, and if the World cannot redeem that loſs, what is a man the better for the World? it is ſtill the ſame thing: Or if the Soul be lost by having no proviſion for it but the World, and the World cannot go into Eternity with it, and that ſo it being loſt and miſerable, What can it profit a man to have gain'd the whole world, and loſe his ſoul? The World leaves him in the time of his greateſt extremity. Oh how then will our Immortal Spirit reproach us, or it ſelf? For man by his Soul or Spirit hath ſuch a power of ſelf reflection, of ſelf charge and condemnation; and in this ſtate it will exerciſe it to the height: It will ſay; What do you make Proviſion for me, for a moment, for a minute, in compariſon; for a ſpan long, for a hand breadth of time, when I muſt endure Ages of Ages? is this the love you have for an Immortal Spirit, to make ſuch proviſion for it, that is, to endure and laſt a Line parallel to Eternity it ſelf▪ and you have provided for it, comparatively, as but for an hour, a day, a minute? would not a Child ſay to a Parent that ſhould make proviſion for it but for a day, a month, a year, that we may ſuppoſe in a courſe of nature, and common providence, may live many years; Is this the love you have for me, to make proviſion but for ſo ſhort a time?
Oh with how much greater reaſon, force and ſting will our Souls ſay to us! How is it that when you underſtood I am prepared for Everlaſting, you have only laid up for me for the ſhort time of this Life? For whoſe ſhall thoſe things be, you have provided? you know they cannot be mine, I cannot carry them with me; or if I had all the World, it could do me no good, it could not redeem my loſs in this Eternal State, I muſt go out naked notwithſtanding them. Oh let us therefore always remember the Words Scripture ſounds ſo often in our ears; Everlaſting, Eternal, for ever, always to come; as Matt. 25. 24, &c. Come ye bleſſed of my Father, inherit the Kingdom prepared for you, &c. And on the other ſide; Depart from me, ye curſed, into everlaſting Fire, prepared for the Devil and his Angels: And theſe go away into everlaſting puniſhment, and the righteous into life eternal. Oh that every one of us, both ſpeaking and hearing could deeply conſider this; I am to be for ever, and therefore what do you ſpeak to me of things that are to be only for a ſhort time?
And if it be for poſterity, that we are urged; even that is but a Notion of this World, and of this Life; though it look big, and ſound great, and carry a fair and honourable pretention, and men upon it call their Lands after their own Names, and their Poſterity indeed approve their Sayings. All this, notwithſtanding the Spirit of God ſays; This their way is their folly. And when men come into an Eternal Condition, this Bubble falls; there are no ſuch Notions there; For, ſays Job, their S…ns come to honour, and they know it not; and they are brought low, and they perceive it not of them; But their Fleſh upon them has pain, and their ſouls within them mourn: That is, A man has not the leaſt abatement of the black and mournful ſtate of a loſt Soul by it. We ſhould therefore ſay; Shall I be miſerable for ever, that I may leave an Eſtate to my Family? Shall I be miſerable to Eternity? Thus I may entail upon my Poſterity, what I ſhall in my own Eternal ſelf have no more relation too, than a Stranger, and yet be in miſery for ſo forecaſting for my Poſterity:
It is certain the Tongues of Angels and men is not enough to expreſs this thing according to the weight of it. Indeed Words are nothing alone, but as they are ſubordinate to the Divine Spirit preſſing the things themſelves; For things preſs cloſe, and make a ſtrong impreſſion upon the heart, Mind, and Affections, when ſo ſet home.
Oh therefore that I might be the Miniſter of God, to utter Things to you, and that he would enable you to take things to your ſelves out of all Expreſſions and Words; that in all this caſe we may not be prevail'd upon by vain Fantaſies and appearances from this World, and the Scheme or Guiſe of it, and find no weight, force nor Authority in things ſo ſolid and real. For whether we will hear, or forbear, it is certain this carries the greateſt Reaſon; That we ſhould not incur an Eternal Loſs for a momentary and preſent Intereſt. This is according to all the Reaſon in the World.
3. From hence it follows, that all appearances in this World, and in the out-ſide happineſs and proſperity of it, any further than it is ſubordinated to the ſupreme ends of the glory of God, and of our Eternal Salvation, is happineſs, welfare, proſperity, enjoyment only in a diſguiſe, in Maſquerade, or as on a Stage.
Now if an Actor on a Stage ſhould forget what he really is, becauſe he acts the part of a King, or any great Perſonage, becauſe he is under ſuch an Appearance and Character in a Play, and think himſelf to be ſuch a one, how great would the Deluſion and Intoxication be … And ſuch is the Faſcination, and as I may juſtly call it, the Fanaticiſm, and Enthuſiaſm the buſineſs and enjoyment, and enrichments of this World tranſport men into: They make them forget what a little and ſhort intereſt men have in this World; how far from an indefeiſable ſtate of Inheritance as they love to ſpeak, a Term, not ſo much as for Life, That is, a Proviſion ſo long as we are to be, and to live: For this (as we have ſeen) is to Eternity, not ſo much as a Term for years, which is a time certain; whereas This night our ſouls may be required of us; and then whole ſhall thoſe things be, we have provided? All therefore we do or ſpeak, or magnifie our ſelves in though upon any thing in this World, is but ſo much Theatre, Farce and Maſquerade, as to all that ariſes from this World.
And thus much we might learn from the Stage: Herein we are more fooliſh than thoſe Actors, however their Profeſſion is juſtly more deſpicable than of the pooreſt Mechanick, or Day-labourer; that they do not think themſelves to be what they act, but know their true State and Character, and uſe thoſe Theatrical Garments and Repreſentations for a real ſupport of themſelves and their Families, and conſider in the midſt of all thoſe feigned Appearances, their true Neceſſities at home. Even thus, as Chriſt inſtructs us, ſhould we make to our ſelves Friends of the mammon of Ʋnrighteouſneſs, make improvement of all we ſeem to be heer, that when we fail from all theſe, we may be received to Everlaſting Habitations.
But alas, how generally do we value our ſelves by our acquitting our ſelves, as upon a Theatre; we give our ſelves a ſecret Applauſe, as we are Men of Mode, as we have behaved our ſelves in our Buſineſs, Trade, Appearance in Courts of Judicature, in the Courts of Princes, in ſuch or ſuch Company; and Men will praiſe us, when we do, as they think, well for our ſelves in theſe things, becauſe they are like unto us: We think our ſelves, what we are in Acting, and forget that true Self at home, that, though it be indeed the Noble and Princely part, the Laſting and Eternal part, the only True and Real Self, yet is put under the diſguiſe of a Slave; But, oh! how amazed ſhall we be, when that Self ſtarts out, and appears like it ſelf; and we have loſt it for a Thing, a Life, a Being, a Happineſs, ſo only in a Vizor! Oh! How will this Amaze and Torment us for ever! when in vain we ſhall cry out, I never knew, nor thought my ſelf to be ſuch a one, as I now find my ſelf; and as Chriſt ſays; So is He that lays up Treaſure for Himſelf, under ſo falſe a Maſque of ſelf, and is not Rich towards God, and his True Self; ſo ſhall we find it: Such Fools, ſuch Enthuſiaſts, heated with vain and wordly Imagination ſhall we be found. And yet dayly are ſeen ſuch Servants on Horſeback, falſe Selves ſet aloft; and Princes, the True Self, the Immortal Soul made to walk on Foot.
Thus the Spirit of God, ſetting out the State of wicked Men in the World, Pſal. 73. He ſets it out, as in this Maſquerade, till the Diſguize and Vizor be pulled off; There are no Bands in their Death, but their Strength is firm. They dye oftentimes (as they ſay) in the Bed of Honour, with all Advantages about them without fear of what's to come: They are not in Trouble as other Men, neither are they Plagued as other Men; Therefore Pride compaſſeth them about as a Chain (He means) of Gold. They take ſtate upon them, as great Princes, or Magiſtrates, with their Rich Collars, their Chains of Gold; Violence covereth them as a Garment, They take Power, and Command to themſelves, to enforce their pleaſure; Their Eyes ſtand out with fatneſs, They carry Great Port, and Preſence, as we ſpeak; They have more, than heart could wiſh; They are Corrupt, and ſpeak wickedly; Concerning Oppreſſion they ſpeak loftily, Who dares undertake them? Who can attack them, or make War with them? They ſpeak Great and Big, as if Heaven and Earth was their own; They ſet their Mouth againſt the Heaven, and their Tongue walks through the Earth. Theſe are the ungodly proſpering in their way. This looks very great for a Time; but it is all but as on a Stage; It is all Stage-Play, However, Good Men are ready to be troubled at it, as if it were real; But I did but go, ſaith the Pſalmiſt, to the Houſe of God, then underſtood I their end; I ſaw the end of the Play, and it ends as we ſay in a Tragedy; All Horror at the laſt; Surely thou didſt ſet them in ſlippery places; Thou caſtedſt them down to deſtruction; How are they brought into deſolation in a moment? They are utterly conſumed with Terrors.
I am fully aſſured, All the Wit of Man could never have reached this height; no Poetry, no O…a…o…y; only the Spirit of God, who perfectly knows, and ſpeaks Things, Things ſo great as to find themſelves ſuch loughty and maſſy Words, when underſtood, as the Divine Spirit underſtands them.
How are they brought into deſolation as in a moment! They are utterly conſumed with Terrors; As ſoon as they are got but never ſo little on that ſide the Line, beyond this World, They are All in Deſolation and Terror. As a Dream when one awaketh; ſo, Oh Lord, when thou awakeſt, thou ſhalt deſpiſe their Image. All their State here is but Dream and Image, meer Stage Appearance, Maſquerade and Diſguiſe.
To bring all this home then to what we ſhould be and do, according to the ſame Pſalmiſt; We ſhould acknowledg our Brutiſhneſs and Folly, in being at all concerned with ſuch Spectres of Happineſs, loſing in the mean time their Precious Immortal Selves: We ſhould reſign our ſelves wholly to Divine Conduct, To be led by his Counſel, till we are brought to his Glory; We ſhould look wholly to and for him, Whom have I in Heaven but thee? and there is none on Earth I deſire beſide thee; &c. All fails, even a whole World; All, except God alone; All far from him periſh: It is good then for us to draw near to him, that we may declare the wonders of his Power in his Grace to us, ſetting us before his Face for ever.
I come to the ſecond Head, to ſhew you, in what way according to our Saviours Diſcourſe, and the ſcope of it, we come to loſe a Soul; For this is a very critical Point, and that, if cloſely applied, would try us, as by a Jealouſy Water, whether we are Chriſt's or not? I ſhall endeavour to be very brief in it, though the Things themſelves require vaſt, and largeſt Diſcourſe.
Now therefore I muſt tell you, that we, even Proteſtants, are under the name of Chriſtians and Proteſtants, a very Degenerate Race. We end, where Chriſtianity in its own True, Genuine, and Tranſcendent Powers begins. For Chriſtianity either finds Men Sober, and, as we ſpeak, of Good Lives, as the young Man in the Goſpel, that was Lovely in the Eyes of Chriſt for all Moral Accompliſhments, Matt. 9. compar'd with Mark 17. or it preſently makes them ſo, as Zaccheus and other Converts, and then it plants them with its nobler Principles, and Operations: It takes for granted, no groſs Impieties, or Immoralities ſhould be amongſt them, not ſo much (as the Apoſtle ſays) as once named among them, as Becometh Saints; but then it hath much higher G…aces, Powers and Actions to Communicate to them; whereas among us, If a Man be no Swearer, Profeſſed Prophane Perſon, no fordidly Covetous Perſon, Defrauder, or Oppreſſor, Talks, and Lives Soberly, and Joyns in the Duties of Publick Worſhip, and Acknowledgment of God, we are ready to ſay, This is an Excellent Man: But this was not ſo in the Eye of Chriſt; For He in his manner of Diſcourſe, and Preaching …a… to the Sober and Moral Men, and our Men of Good Lives … Religious Men, and that diſtinguiſh themſelves from the Lewd and Irreligious: Now ſaith Chriſt to ſuch, whom we are ready to think very very ſafe, Take heed you are not the Perſons loſing your Souls; though you do it with a great deal of Gravity, Soberneſs, and Becommingneſs in the W…rld; and under ſuch a profeſſion of Chriſtianity and Proteſtancy, that no one ſhould ſo much as dare to queſtion your Salvation, Leſt He offend and ſcandalize you, and diſcourage All from being Chriſtians; as the young Man, who went away ſorrowful, diſcouraged, and as we ſpeak, diſoblige…, k…ked off from the Doctrine of Chriſt; and ſtaggering the very Diſciples, who cried out, Who then can be ſaved!
I will therefore lead you into the occaſion of theſe words of our Lor'ds; What is a Man profited, if he gain the whole World, and loſe his Soul, &c? In this Chapter, v. 21. Began Jeſus to ſhew to his Diſciples, that he muſt go up unto Jeruſalem, that Head City, and Seat of the Jewiſh Religion, and the Doctors of it, the Elders, Chief Prieſts, and Scribes that h…ld the Standard of it; of whom He muſt ſuffer many Things, and be killed, and Raiſed again the Third Day; I muſt (ſaith he) be Mocked, I muſt be Buffeted, I muſt be Spit upon, I muſt be Laughed at, and Drolled upon; and I muſt dye that ignominious death of a Slave, of a great Criminal, and Malefactor; But I ſhall Riſe again the Third Day.
Now Peter looking not at all upon the Riſing the Third Day, but letting that paſs for a Phantaſy, a Thing in the Clouds, as we do All Diſcourſe of the Kingdom of Chriſt at this Time; elſe that might have Reconciled him: But He, altogether intent upon the Suffering part, began to take Chriſt to task, and to Rebuke him, ſaying, Be it far from thee, Lord; This ſhall not be unto thee, Let not this thing be once thought of, That ſuch a Perſon as Thou art ſhould be thus Treated, Deal more mercifully with thy ſelf; For Thou who canſt do all things, canſt hinder it if thou pleaſeſt: But Chriſt turned to Peter, and with an unuſual ſ… verity ſaid to him, Get thee behind me Satan; For Thou ſavoureſt not the Things that be of God, but thoſe that be of Men.
Then he adds, This is a Thing, I am ſo far from being turn'd off from, that I eſtabliſh it, as a Rule for All my Diſciples; If any Man will come after me, as my Diſciple, Let him deny himſelf, take up his Croſs, and follow me, in all this I have repreſented upon my ſelf. And if any Man think much of this, and chuſes rather to ſave his Life, ſuch a one ſhall loſe it; but He that loſes his Life thus for my ſake, ſhall find it.
All this is, as if Chriſt ſhould ſay, I do not only ſay, you muſt leave your Debaucheries, the Groſs Pride, and Vanities of this World; but you muſt come to that to be willing to loſe your Lives, you muſt Take up your Croſs, do that, the Nature of Man ſo much abhors.
Now, … Peter having ſuch a Love to Chriſt, ſaid, Let it be far from thee, ſo we are ready to ſay too, looking upon our ſelves, or any other, a Man of Condition, a Man of Quality, as we ſpeak; what, you come to Take up your Croſs, to deny your ſelf, to go lower in the World! This ſhall not be. But Chriſt is poſitive; If any Man, when required by me, to loſe his Life, will ſave it, He ſhall loſe it; But if any will loſe his Life, ſo required by me; He ſhall find it in a higher Life, as I ſhall find my Life the Third Day. Now, ſaith Chriſt, Life and Soul, are, you know, the Power and Meaſure of all enjoyment; and if you loſe your True Life, Soul, Self, though you gain the whole World, what do you get by it? But beyond this, If you come to Repent ſo great a Loſs, and to cry out, What ſhall I give as an Exchange, a Ranſom for that Soul, that Life loſt, and no ſuch can be found? How Miſerable will you be! Here is the very Reaſon, and Thread of our Lord's Diſcourſe.
And herewith agree all his Diſcourſes on this ſubject; Let us take them in the Goſpel Verity and Purity, the very words of Chriſt, Luke. 14. 35. There were Great Multitudes following Chriſt; Many were taken with the Excellency of his Diſcourſe, with the Majeſty of his Holy Converſation, and Miracles; But he turned to them, and ſaith, I would not have you miſtake me, If any Man come after me, and hate not his Father, and Mother, and Wife, and Children, &c. and his own Life alſo, He cannot be my Diſciple; And therefore (ſaith he) Conſider well, and the Point of Conſideration He ſets out by two cloſe ſimilitudes▪ Implying, Chriſtianity undertaken in the Truth of it, is like Building a Tower, which he that does, had need ſit down firſt, and count the charge; and it is like beginning a War, in which equal Power is to be well ſtated; leſt otherwiſe All end in ſcorn and Ruine. So ſaith He, Whoever undertakes to be a Chriſtian, to be my Diſciple, muſt firſt conſider, whether he can bear it out.
I ſay, To be a Chriſtian; For Chriſt ſaith, Diſciple, and we generally ſay Chriſtians; And, indeed, by Oracle, as from Heaven the Diſciples were called Chriſtians, Acts 11. 26. So to be a Diſciple, and to be a Chriſtian (however the word, Diſciple, be become a word of ſcorn among us) is the ſame thing. Now if any Man will be a Chriſtian, here are the Terms of it, and we muſt drop the very Name of Chri…tian, if we are not thus prepar'd; And yet who is thus prepar'd?
Take another Scripture, John 12. 2, 4. Chriſt conſidering his own dying, compares the thing to a caſting a Corn of Wheat into the ground; Verily, verily, ſaith Chriſt, except a Corn of Wheat fall into the Ground, it abideth alone; but if it die, it bringeth forth much fruit: He that loveth his life ſhall loſe it; and he that hateth his life in this world ſhall keep it to life eternal. Here is the plain ſenſe of lo…ng Life, or a Soul, when we loſe Life Eternal; and to loſe that with the gain of a Life, that the whole world can make great, is a loſs wholly unaccountable, intollerable, and irremediable, notwithſtanding the moſt paſſionate deſires of an exchange, or remedy, which ſhall ever enflame the loſs.
Now a Corn of Wheat, ſaith Chriſt, to this purpoſe, except it die, abides alone: it can never be any more than a Corn of Wheat; and at laſt, as ſuch, it putrifies; but if it be caſt into the ground, and die, it riſes in all the flouriſh of Nature.
So if a man ſay, He'll be this great man, this rich man, this man of Power and Honour, this man of Mode and pleaſure in this World, and adventure for what is to come; ſay what you will, ſaith he, I will not diminiſh from the Figure I am, or can hope or attain to make.
Why, if ſo, ſaith Chriſt, you may, as you can, be that Figure, but you ſhall never be any more; and when you come to die, what becomes of that Figure? And beſides, beyond that, viz. when That Figure is to be no more; there ariſes the Loſs of a Soul, and of Life Eternal; which is beyond all expreſſion, a Loſs dreadful, and without any repriſal, or recovery.
And to this very purpoſe is that ſo known Diſcourſe of the Apoſtle James; Thus the Truth of that Faith which juſtifies, appears by the mighty Operations of it in ſelf-denial, ſelf-reſignation, and of all our Intereſts in this World, as Abraham and Rahab made: Such Acts of Faith, as the Apoſtle gives a Catalogue of, Heb. 11. by which the Elders obtained ſo great, ſo good a Report; which if well conſider'd, would much abate the Controverſal part of that Scripture; the Apoſtle being not in diſcourſe upon the conſtant Ordinary Works of Moral Obedience, but of thoſe Heroick Acts oppoſing to the Body of Profeſſion that mighty Spirit of Juſtifying Faith, giving up all to God and Chriſt.
I will therefore but name the Particulals, wherein this is to be ſhewn, that we are ready to forſake all to follow Chriſt.
1. It is certain, the very forſaking of all in the plain Letter, or Matter of Fact, was the Caſe for three hundred years and more, after the Reſurrection of Jeſus Chriſt; it was ſo diſpos'd by the Supreme Lord of Time, if a man would be Chriſt's Diſciple, if he would take up him to be a Chriſtian at that time, he muſt undervalue for the ſake of Chriſt, the whole World, and all Relations and Intereſts in it, or elſe he could not be ſo: So that this was continually brought to the Beame, to the Scale, whether a man's own Soul, or the whole World weighed moſt?
Indeed after three hundred years, and ſomething more, the Kingdom of Chriſt made ſome appearance in the Chriſtian Empire, and the Chriſtians came to be in a Condition of Honour and Eſtate, and outward, proſperity; and the Biſhops, and Hierarchy, as they call'd themſelves, became the greateſt of the Earth: But if we believe Eccleſiaſtick Hiſtory, there was a Voice from Heaven at that time; This day is Poyſon diffus'd into the Church: But whether that were ſo or not, certainly the thing was moſt true: For hence aroſe an Opinion That Chriſtianity in ſuch a low and impure ſtate, as the World was then in, and hath continued in to this day, did yet advance to worldly honour and greatneſs; or that the profeſſion of Chriſt and his Goſpel, made men with no greater Influences of holineſs appearing at the ſame time, great, and rich, and Lords, then which nothing is more contrary to the Kingdom of Chriſt, and which brought in Antichriſtianiſm, a mock Kingdom of Chriſt, immediately upon, and even out of the Chriſtian Empire. But this was the State of what we call Antiquity before the Chriſtian Empire, or the time of the pureſt Chriſtianity; it was a laying down all at the foot of Chriſt.
2. It is certain every one of us ought to be prepared, to have a Mind Fixed, and ready to give up All to Chriſt; elſe we cannot be Diſciples of Chriſt; ſuppoſe any of us have Advantages of Deſcent, of Place, of Eſtate, of Credit, of Reputation, of Great Abilities of Underſtanding, of all the Splendor of Living, Attendance, Equipage, Garb; If we cannot be willing to lay all this aſide, for Chriſts ſake, and to be wrapt up in the vileſt Appearance, we cannot be Chriſts Diſciples, and ſo cannot be Chriſtians, For Diſciples are called Chriſtians by Oracle.
And as I ſaid before of the Chriſtian Empire, until it came in there was nothing but Poverty, Perſecution, Diſgrace, and all the Torments the wits of Pagans could invent upon Chriſtians; ſo in After Times, when Antichriſtianiſm came to a height, there was no enjoying the Purity of Chriſtianity, but the Name of Hereticks Entitled all thoſe, who would be Chriſtians, not according, to what they call'd Holy Church, but according to the Goſpel it ſelf, to all the Cruelty, Perſecution and Torments, the Heathen had before found out, and Practiſed upon Chriſtians; which now Antichriſtians took up againſt ſincere Chriſtians: But for this laſt Age, and almoſt another to it, our Reformation hath brought in a greater Liberty of the Protestant Profeſſion, and the ſame Honour, Titles and Grandieur on Proteſtants; But we had need take care we do not abuſe it; For if we are not in the preparation of our Hearts, Dying, as a Corn of Wheat, we cannot, in the Senſe of the great Maſter, and Founder of Chriſtianity be his Diſciples or Chriſtians. And it is much to be conſider'd, All things of Worldly greatneſs, and Enjoyment are ſtill under this Perjudice, that the Kingdoms of this World are yet in Beaſtian Hands, of the Laſt of Daniels Beaſtian Powers, the Antichriſt the Pope; ſo that the Succeſſion of Christ's Kingdom cannot yet be The Kingdoms of this World; are not yet become the Kingdoms of the Lord, and of his Chriſt. It is therefore very obſervable, that Counterfeit of the Kingdom of Chriſt, as it is a Mock Kingdom in regard of the Worldly Grandieur, of Popery, Cardinalls, Arch-Biſhops, Biſhops, &c. So it hath ſerved it ſelf of the Counterfeit of the Self Denial of the Goſpel in tho… Auſtere, Self Denying Orders, under ſuch ſtrict Laws of Mortification, and Deſpiſal of this World; Both Teaching us, if we would Learn; That there is indeed a Time of the Glory of Chriſtianity in that Kingdom of Chriſt, but not Carnal and Worldly, yet full of outward Glory, and Enjoyment; but that at the preſent All is in Patience and Affliction.
3. Every one ought at leaſt to look to this, to ſee, what inſtances of Secret Mortification, Self Examination, Humiliation, and profoundeſt Abaſement of Himſelf before God; Self Condemnation in Senſe of his own Unworthineſs, and manifold Tranſgreſſions, with all the Aggravations of Them; Self Denial, Holy Self-Reſignation, he Lives in the Practiſe, and Exerciſe of; laying our ſelves low at Chriſts Feet, bringing all the Glory to Chriſtianity, and bringing as many into it, as we can, Seeking not our own, but the Things that are Jeſus Chriſts. Suffering Affliction with the People of God in the State of our Minds; and Contributing All we can to the neceſſities of Saints; not Stretching our Selves, as on Beds of Ivory, Drinking Wine in Bowls, Chaunting to the Sound of the Viol and Organ, &c. and forgetting the Afflictions of Joſeph; Waiting, Longing for the Kingdom and Appearance of Chriſt. If ſuch things as theſe are not in us, we are ſaving the Lives of a ſhort Figure, and looſing our Souls, and the Life Eternal that are for ever; we are in a Dream, and making that Image, God, and Chriſt will ſuddenly Awake, and Deſpiſe.
As a Concluſion, and as an Addition to the Second Head, I will enquire into the meaning, and importance of that Vehement Queſtion, ſignifying, that the loſs of a Soul cannot be ſlumbred away, What ſhall a man give in Exchange for his Soul? And it ſpeaks theſe three Things.
1. Suppoſe that a Perſon could have the whole World in his Hand to give; It would be utterly Deſpiſed, It would be of no valew; This muſt needs be ſo; For if the World could be of value to Exchange for a Loſt Soul, It muſt then needs have preſerved the Soul from being Loſt. For a Man therefore to come and ſay to God, here is the Eſtate I have gotten with the Loſs of my Soul, here is the Great Revenew I have attain'd, and left to poſterity; Here are the years I have ſpent in pleaſure, and that I was bleſſed upon Account of by all that lived about me, and Knew me; Becauſe I lived in Pomp and State, in All I could deſire, and did as the Pſalmiſt Expreſſes it) well to my ſelf; will this, if it could be All given Back, be an Exchange for a Loſt Soul; no, the Redemption of Souls is precious, and Ceaſes for Ever, as to any ſuch Exchange; will the Remembrance of it Appeaſe an Angry God, or as Enraged Conſcience? Alas, That will be the Burden, and ſting of that Condition; as the Apoſtle James ſpeaks; Your Riches are Corrupted, and your Garments Moth-Faten, your Gold and Silver are Cankered, and the Rust of them ſhall witneſs againſt you, and eat your Fleſh, as it were Fire. You have heaped Treaſure together for the Laſt Days, James 5. 2, 3. &c.
2. Is there Any of the Creatures in Heaven or Earth, that can ſtretch out an Hand, or an Arm of Compaſſion in ſuch a caſe, as this is of a Loſt Soul? Are there any of the Angels, of the higheſt Principalities in Heaven, the Thrones and Dominions there, that can ſtep in in a way of might, and tendereſt Compaſſion, and ſay, Oh Soul, that art Loſt, now will I help, now will I Interpoſe, and bring thee off from thy Loſt State, and Reſcue thee? Or any of the Saints that have known the Temptations of Human Nature on Earth, or known any Particular Loſt Soul? Alas. This is all impoſſible, as it is ſaid in Job, Call now, if there be any that will Anſwer thee; and to which of the Saints wilt thou Turn? Job 5. 1. They all Juſtify, and Glorify the Righteous Judgment of God in that loſt State of the Perſon that hath undervalued his Soul; They praiſe the Mediator, by whom they themſelves Conſiſt, and the Redeemer, by whom they themſelves are Reconciled; They dare not appear Mediators, or Invade the Honour of the one Mediator, but as they Praiſe and Adore free Grace in Chriſt to themſelves, ſo they in Relation to thoſe Diſmal Appearances of the Loſt, as it is expreſſed in Ezekiel c. 14. 22. are Comforted in what God hath done, Beholding the Righteouſneſs with which he hath done it; when they ſee the ways and doings of Loſt Souls, and know that God hath not done without Cauſe All that he hath done unto them.
3. When the Saviour, and Redeemer of Souls ſhall ſay, What ſhall a Man Give in Exchange for his Loſt Soul? It is as if he ſhould ſay, Do not look that I ſhould be your Ranſom, your Exchange; that your Ruine ſhould be under my Hand, or I Reſcue you from it; While you were in the World, I offered you the wiſeſt of my Counſel, I offered you the deareſt and moſt precious of my Blood; And I ſaid with tears, Oh that in your day yau would have known the things of your peace, but now they are hidden from your eyes. I am now removed from being a Saviour to you, I am now altogether at a diſtance from you, or from ſhewing you any compaſſion, as it is ſaid, Eſay 27. 11. They are a people of no underſtanding, therefore he that made them will not have mercy on them, and he that formed them will ſhew them no favour; So Chriſt will ſay, They have been ſouls of no conſideration, notwithſtanding all I have ſaid, therefore I have no Commiſſion from my Father, no Authority to interceed for theſe Children of perdition; Only for thoſe he gave me, while in the World, I am no Redeemer of loſt Souls on this other ſide of the Line of Life, and entred into Eternity.
Having now thus far inſiſted on this Point in a Doctrinal way, I cloſe in brief with the particular Application.
Application 1 I would ſpeak to the Atheiſt, that complains of the want of evidence and aſſurance of theſe things; I would ſpeak to him as in his own Language, and would, to diſcourſe with him ſay; There is not a certainty, I'll yield there is not ſuch a blockiſh, bruitiſh kind of certainty as he requires, that ſhould affect Stocks and Beaſts; yet I cannot but obſerve to him, that after all his cavil againſt evidence, he cannot get rid, or quit and clear of that he has; I dare appeal to him, whether his own Conſcience will not have the laſt word, that theſe things are ſo, however he be oblig'd not to confeſs it? But I would deal with him by way of proportion, upon our Saviour's Words in ſuch a ſenſe as he will allow; That a man gets nothing, tho he ſhould gain the whole World, and loſe his life, in that moment he gains it; I ask him in his way of certainty, What is that man the better? If then it be but poſſible, though not certain, there ſhould be a Soul to rue the loſs of it ſelf in a Chriſtian ſenſe; he knows what he can get; All is but ſuch a part of the World as he can get; it is but a World he hath nothing to do with when he dies; and there is this Bridle in his Jaws, do what he can, he cannot ſhake that off, he muſt die, he knows not how ſoon; and there remains a poſſibility of a Soul in a loſt ſtate, after all the World: What odds therefore does he give againſt himſelf in making nothing of a Soul, for a little of the World, in a Life, that cannot with all it has defray the charge of living, the vanity and vexation of Spirit that certainly attends Life; and the certainty it muſt end, and wholly uncertain how ſoon; and yet he ſtands the hazard of a Soul miſerable for ever, in its being loſt, and for ever crying out for an exchange for it ſelf that cannot be found, any more than he knows what to give in exchange for his life, if once loſt. And why ſhould he, of all perſons, think a Soul miſerable for ever an impoſſible thing, tho not certain; or ſo much as improbable; that thinks ſo many things have been, and are, that no one, as he thinks, can tell how they come to be: Sure that man that will believe nothing but upon ſenſe, tranſgreſſes the very Law of his own Senſe, that ſees many things come to paſs, he look'd not for, and will not believe, becauſe he does not yet ſee; and againſt his own Prudentials upon Senſe; for he takes heed, and guards againſt things poſſible, that he has never ſeen yet by the eye of Senſe, why not then againſt this ſo dreadful proſſibility?
Application 2 If it be ſo deſperate a caſe to loſe a ſoul for a whole world, how great madneſs is the loſs of a Soul for a little of the World? Men that live in Allyes and Dungeons, and eat in darkneſs all their days, and y…t loſe their Souls; Oh how earneſt ſhould all the poor be to receive the Goſpel preached to them, as the moſt fit Subjects of it in that gracious Expreſſion of Chriſt to them, The poor are evangelized; and to lay hold on Eternal Life, to make a Vertue of that Neceſſity they are under. On the other ſide, they that live in gaiety and ſplendor, and value it ſo much, and have ſuch abhorring thoughts of a contrary condition, how earneſt ſhould they be to live ſo for ever, in a Divine Senſe, being receiv'd into the Inheritance of the Saints in Light, and not to fall into the miſeries of a loſt ſoul, as ſo horrible a deſcent from their preſent ſtate.
Application 3 Let me beſeech you to take the things that have been conveyed to you in theſe Words, out of Words, and as things to weigh them well; for Things are greater than words, and canot be deceived, or turn'd off any more than Mountains, or Walls, or Gates of Iron and Braſs in our way: Let any one but for an hour think of theſe Words, he will find them riſe up to him as Things, and meet him with inward aſſurances; and ſo let him often do, and eſpecially with humbleſt ſupplication to the Father of Spirits, the Creator of Souls; through Chriſt the Lover and Redeemer of Souls; by the Spirit the bleſſed Inhabitant of all holy and wiſe Spirits; to impreſs upon him this great Oracle, concerning the value of Souls and Spirits; and he ſhall find by the Evidence, and witneſs within himſelf of the value of his own Soul, There is ſuch a ſenſe of theſe things poſſible to us, that he that hath loſt Houſes, Lands, Wife, Children for Chriſt's ſake may receive a hundred fold in this life, even now, and in the very midſt of Perſecution, (which is the greateſt evidence of their Reality,) in the comforts and aſſurances of preſerving all unto Life Eternal: For Chriſt adds; In the world to come life eternal, Mark 10. 29, 30.
Application 4 Seeing things are ſo dark in the preſent ſmoak, black Vapour, thick Steam of this World, and the Luſts thereof; and are ſo hardly conſidered, and weighed duly, in the noiſes and duſt the rolling wheels of this World raiſe, Oh how earneſtly deſirous ſhould we be of that day dawning, that day of the Kingdom of Chriſt but dawning from on high, that ſhall make all theſe things ſo clear, as to put the World into another ſtate and poſture, as towards God, and all holineſs; and the more earneſt ſhould we be, ſeeing the day may by the ſure word of propheſy ſhining in this dark place, be ſeen to be near approaching; and how great relation this great Saying of Chriſt hath to that Kingdom, appears, in that Chriſt goes on immediately to his coming in the Glory of his Kingdom, of which he gave a Type in the Transfiguration, Chap. 17. following.
FINIS.
ADVERTISEMENT.
THere is an Expoſition upon the whole Book of the Revelation, Explaining the Sacred Text Word by Word, and opening and arguing the Divine Senſes of that great Propheſy.
Sold by Richard Wellington at the Lute in St. Pauls Church-yard, and are to be had at Mr. Marſhals, at the Bible in Newgate-ſtreet, and of Mr. Salisbury, at the Riſing-Sun in Corn-hill.