The Christian Life 2, Collection of discourses · Discourse 1 (1 of 3)

The Christian Life 2 · Collection of discourses · Discourse 1 (1 of 3)

p. 1MATTH. xvi. 26.

What is a Man profited if he ſhall gain the whole World and loſe his own Soul? Or what ſhall a Man give in Exchange for his Soul?

IN the 24th. Verſe our Saviour urges his Diſciples to that neceſſary Duty of denying themſelves, that is, of ſurrendering up their Wills to the conduct of his, and renouncing all their Worldly Intereſt when it comes in Competition with their Duty, and of taking up their Croſs, and following him; that is, of preparing themſelves to endure Perſecution for his ſake, and to perſiſt couragiouſly in the Profeſſion and Practice of his Religion whatſoever Oppoſitions they ſhould meet with from the World. And to preſs them hereunto, he urges this Argument, Ver. 25. For whoſoever will ſave his Life ſhall loſe it: and whoſoever will loſe his Life, ſhall find it. Where the Greek Word foreign which we render Life, may perhaps be better render'd Himſelf, it being duplicate page p. 1duplicate page p. 2familiar both with Hebrews and Syrians to call a man's Life and Soul Himſelf: ſo the Pſalmiſt, thou ſhalt not leave my Soul in Hell, that is, thou ſhalt not leave me Periſhing in my Grave, Pſal. 16.10. And Levit. 20.25. Ye ſhall not make your Souls abominable, i. e. your ſelves; And that it ſhould be ſo render'd here is evident, becauſe St. Luke ſo expounds it, What is a Man profited, if he gain the whole World and loſe himſelf, or be caſt away? Luke 9.25, And indeed the Soul being the Principal Part of a Man, and that which advances him into a Species of Being above that of a meer Animal, may very well be called himſelf, according to that of Hierecles, foreign. Thy Soul is Thee, thy Body, thine, and thy outward Goods thy Bodies. And if inſtead of Life we render foreign Himſelf, the Words will be very plain and eaſy; for whoſoever will ſave himſelf by renouncing me and my Religion, ſhall loſe himſelf for ever; and whoſoever will be content to loſe himſelf for my ſake, ſhall ſave himſelf for ever. And this he farther inforces in the Text, What is a Man profited, if he ſhall gain the whole World, and loſe his own Soul? or what ſhall a Man give in exchange for his Soul? that is, what will it avail a Man to gain the whole World, if he for ever ruin himſelf by it? and when he hath thus ruined himſelf, what would he give, if it were in his Power, to ſave and recover himſelf again? The Words thus explained, I ſhall reſolve the ſenſe of them into theſe five Propoſitions.

I. That a Man; or the Soul of a Man is a Thing of ineſtimable Price and Value; for our Saviour p. 3here weighs it againſt the whole World, that is, againſt all the Pleaſures, Profits, and Honours that this inferiour World can afford; and declares that in the juſt Ballance of his Eſteem it out-weighs them all. And certainly that muſt needs be exceeding precious, whoſe Worth the whole World cannot counter-poiſe.

II. That this precious Soul may be loſt. This our Saviour plainly ſuppoſes in theſe Words, if he loſe his own Soul.

III. That our renouncing of Chriſt and his Religion will moſt certainly infer this Loſs. For theſe Words, as I have ſhewed you, our Saviour urges as an Argument to diſſuade Men from Apoſtacy; but if without loſing our Souls, we might renounce him and apoſtatize from him, there would be no Force in all this Argument to diſſuade us from it.

IV. That when this Soul is loſt, 'tis loſt irrecoverably. What ſhall a Man give in exchange for his Soul? where the Greek Word foreign, which we render Exchange, is uſed in the ſame ſenſe with foreign, which ſignifies a price of Redemption, denoting that if a Man ſhould or could give never ſo much to buy his Soul from Perdition, yet no Price of Redemption will be taken for it.

V. That this irrecoverable Loſs of a Soul is of ſuch a vaſt Moment, that the Gain of the whole World is not ſufficient to compenſate it. What is a Man profited, that is, he is not at all profited, nay he is ſo far from that that he is a vaſt Loſer.

I. That the Soul of a Man is a Thing of an ineſtimable Price and Value. And for the Proof of p. 4this Propoſition, I ſhall endeavour theſe two Things.

First, To repreſent to you of what vaſt Worth it is in Reſpect of its own natural Capacities.

Secondly, To ſhew you of what vast Eſteem it is in the Judgment of all thoſe who, as we muſt needs ſuppoſe, do beſt underſtand the Worth of it.

1. I ſhall endeavour to repreſent to you of what vast Worth it is in Reſpect of its own natural Capacities, particularly in theſe four. (1.) In Reſpect of its Capacity of Ʋnderſtanding. (2.) Of Moral Perfection. (3.) Of Pleaſure and Delight. (4.) Of Immortality.

1. The Soul of Man is of vaſt Worth in Reſpect of its Capacity of Ʋnderſtanding. For certainly to underſtand, is the greateſt and noblest Operation that a Being is capable of; for it is this that gives Beauty and Excellence to all our other Operations whether they be natural or moral: 'Tis this that propoſes the Ends, and directs the Courſe, and Preſcribes the Meaſures of all our other Actions; and tho we had never ſo much Force or Power, yet unleſs we had Ʋnderſtanding to guide and manage it, it would be altogether inſignificant. For Blind Power acts at Random, and if we had the Force of a Whirl-wind, yet without a Mind to ſtear and manage it, it would be an equal Chance whether we did well or ill with it. So that unleſs there were ſome Ʋnderſtanding either within or without us to conduct our active Powers, and determine them to our Good, we were as good be altogether without them; becauſe while they act by Chance it is at leaſt an equal Lay whether they will injure or advantage p. 5us. Since therefore Ʋnderſtanding is the Rule and Meaſure of all our other Powers, it neceſſarily follows that it ſelf is the greatest and nobleſt of them all. What an excellent Being therefore muſt a Soul be, in which this great and Sovereign Power reſides? a Power, that can collect into it ſelf ſuch prodigious Numbers of ſimple Apprehenſions, and by comparing one with the other, can connect them into true Propoſitions, and upon each of theſe can run ſuch long and curious Deſcants of Diſcourſe, till it hath drawn out all their Conſequents into a Chain of wiſe and coherent Notions, and ſorted theſe into ſuch various Syſtems of uſeful Arts and Sciences; That can diſcern the Harmonious Contextures of Truths with Truths, the ſecret Links and Junctures of coherent Notions, trace up Effects to their Cauſes, and ſift the remoteſt Conſequents to their natural Principles; That can caſt abroad its ſharp-ſighted Thoughts over the whole Extent of Beings, and, like the Sun with its out-ſtretched Rays, reach the remotest Objects; That can in the Twinkling of an Eye expatiate through all the Ʋniverſe, and keep Correſpondence with both Worlds; can prick out the Paths of the Heavenly Bodies, and meaſure the Circles of their Motion, ſpan the whole Surface of the Earth, and dive into its Capacious Womb, and there diſcover the numerous Offsprings with which it is continually teeming; That can ſail into the World of Spirits by the never-varying Compaſs of its Reaſon, and diſcover thoſe inviſible Regions of Happineſs and Miſery, which are altogether out of our ſight whileſt we ſtand upon this hither Shore; In a word, That can aſcend from Cauſe to Cauſe, to God who is the p. 6Cauſe of all, and with its Eagle-Eyes can gaze upon that glorious Sun, and dive into the infinite Abyſs of his divine Perfections. What an excellent Being therefore is that Soul that is endowed with ſuch a vast Capacity of Ʋnderſtanding, and with its piercing Eye can reach ſuch an immenſe Compaſs of Beings, and travail through ſo vaſt an Horizon of Truth? Doubtleſs if humane Souls had no other Capacity to value themſelves by, but only this, this were enough to give them Preheminence over all inferiour Beings, and render them the moſt glorious Part of all this ſublunary World.

2. The Soul of Man is of vast Worth in Reſpect of its Capacity of Moral Perfection. For by the Exerciſe of thoſe human Virtues which are proper to it in this ſtate of Conjunction with the Body, it is capable of raiſing it ſelf to the Perfection of thoſe Angelical Natures, which of all Creatures do moſt nearly approach and reſemble the great Creator, and Fountain of all Perfection. For by keeping a due Reſtraint upon its bodily Appetites, and thereby gradually weaning it ſelf from the Pleaſures of the Body, it may by degrees be educated and trained up to lead the Life, and reliſh the Joys of naked and immortal Spirits; it may be contempered to an incorporeal State ſo as to be able to enjoy it ſelf without eating and drinking, and live moſt happily upon the Fare of Angels, upon Wiſdom and Holineſs, and Love and Contemplation. And then by governing its own Will and Affections by the Laws of Reaſon and Religion, it may by degrees improve it ſelf ſo far in all theſe Moral Endowments, which are the proper Graces of every reaſonable Nature, as to be at laſt as perfectly p. 7wiſe and reaſonable in its own Choices and Refuſals, in its Love and Hatred, in its Deſires and Delights, as the Angels themſelves are. For though it cannot be expected that in this imperfect ſtate a Soul ſhould arrive to ſuch a Pitch as this, yet even now it may be growing up and aſpiring to it; which, if it doth, as I ſhall ſhew you by and by, when this is expired, it hath another Life to live, which being antecedently prepared for by thoſe ſpiritual Improvements it hath made here, will furniſh it with Opportunities of improving infinitely faſter than here it did, or poſſibly could. For in that Life it ſhall not only be freed from thoſe many Incumbrances which do here retard it in its ſpiritual Progreſs, nor ſhall it only be aſſociated with a World of pure and bleſſed Spirits, whoſe holy Example and wiſe Converſe will doubtleſs wonderfully edifie and improve it; but be alſo admitted into a more intimate Acquaintance with God, who is the Author and Pattern of all Perfection; the ſight of whoſe raviſhing Beauty will inflame it with a moſt ardent Love to him, and excite it to a moſt vigorous Imitation of him: All which conſidered, it is not to be imagined how much the ſtate of Heaven will immediately improve thoſe happy Souls that are prepared and diſpoſed for it. But then conſidering that Moral Perfection is as infinite as the Nature of God, in which there is an Infinity of Holineſs and Juſtice and Goodneſs within this boundleſs Subject, there will be Room enough for Souls to make farther and farther Improvements in, even to Eternity. And then when they ſhall ſtill be growing on ſo faſt, and yet be ſtill forever improving, to what a tranſcendent Height of Glory and Perfection will p. 8they at laſt arrive? For tho no finite Soul can ever arrive to an infinite Perfection, yet ſtill it may be growing on to it, becauſe there will ſtill be poſſible Degrees of it beyond its preſent Attainments; and when it is arrived to the fartheſt imaginable Degree, yet ſtill it will be capable of farther, and ſo farther and farther to all Eternity. And if ſo, O bleſſed God, of what a Capacious Nature haſt thou made theſe Souls of ours, which tho they will doubtleſs improve in Goodneſs as faſt in the other Life as is poſſible for them, with all the Advantages of a Heavenly State, yet will never attain to an utmoſt Period, but ſtill be growing perfecter and perfecter for ever?

3. The Soul of Man is of vast Worth in Reſpect of its immenſe Capacities of Pleaſure and Delight: For its Capacity of Pleaſure muſt neceſſarily be as large and extenſive, as its Capacity of Ʋnderſtanding, and of Moral Perfection; becauſe the proper Pleaſure of a Soul reſults from its own Knowledge and Goodneſs, from its farther Diſcoveries of Truth, and farther Proficiency in inward Rectitude and Virtue, and conſequently as it Improves farther and farther in Ʋnderſtanding and in Moral Perfection, it muſt ſtill gather more and more Fuel to feed and encreaſe its own Joy and Pleaſure. For the Pleaſure of every Being conſiſts in the vigorous Exerciſe of its Faculties about convenient and agreeable Objects; but the Faculties of a Soul are Ʋnderſtanding and Will, to which the only agreeable Objects are Truth and Goodneſs; and therefore the more Truth there is in the Mind, and the more Goodneſs there is in the Will, the more vigorouſly will they imploy and exerciſe themſelves about them, p. 9and conſequently the more they will be pleaſed and raviſhed. Since therefore, every new Diſcovery of Truth, and every new Degree of Goodneſs gives new Life to our Minds and Wills, and renders both more ſprightly and vigorous, it hence neceſſarily follows that our Souls are capable of as much Pleaſure as they are of Truth and Goodneſs; and how vaſtly Capable they are of both theſe I have already ſhewed you. So that it is not to be imagined by us, who have here ſo little Experience, what Heavens of Joy a Soul is capable of; only at preſent we find by Experience that the more we improve in Knowledge and Goodneſs, the more pleaſant and chearful we find and feel our ſelves, and that our Faculties ſtill grow more active and lightſom the more we disburden them of that Ignorance and Sin that cloggs and incumbers them. And upon great Proficiencies in Knowledge and Virtue we find a ſtrange Alacrity within our ſelves; we are as it were in Heaven upon Earth, and do feel a Paradiſe ſpringing up within us, the Fragrance of whoſe Joys grows many times ſo ſtrong that our frail Mortality can hardly bear them. When therefore ſuch Souls do caſt off this Mortality which now doth only fetter and intangle them, and have made their Entrance into the inviſible Regions of Bleſſedneſs, how ſprightly and active, how lightſom and chearful will they feel themſelves? For in the first Moment of their Admiſſion, all that Miſt of erroncous Prejudice which now interrupts their Proſpect of Truth, and all thoſe Remains of irregular Affection that check and diſtract them in their Choice of Goodneſs, will be forever chaſed from their Minds and Wills by the clear Light of the Heavenly State; and p. 8duplicate page p. 9duplicate page p. 10their Faculties having disburthen'd themſelves, and ſhaken off every Clog, with what unſpeakable Vigour will they move and act, eſpecially in the Preſence of ſuch ſuitable Objects as the Heavenly State will preſent before them? When infinite Truth, and infinite Goodneſs ſhall be always preſent to their free Minds and undiſtracted Wills, and nothing ſhall interpoſe to hinder them either in ſeeing the one, or in chuſing the other, here will be work enough for both to all Eternity; and both being freed from all Incumbrance, the one will be diſcovering every Moment farther and farther into that infinite Truth which it loves and admires, and the other will be improving every Moment more and more in that infinite Goodneſs which it chooſes and adores. And then every new Diſcovery and new Improvement will ſpring new Heavens of Joy in the Soul, and by reaſon of thoſe new Acqueſts of Truth and Goodneſs, which we ſhall every Moment make, we ſhall every Moment be entertained with new Pleaſures, and ſo before we have ſpent one Joy, another will ſucceed, and another that, and ſo on forever. For when a God of infinite Truth and Goodneſs becomes the Objective Happineſs of a finite Nature which cannot comprehend and enjoy him, but in an infinite Succeſſion, every new Delight the Injoyment of him creates in us muſt neceſſarily raiſe a new Deſire, and every new Deſire immediately find a new Delight, and ſo round again to all Eternity. Of what a vaſt Capacity therefore is this Soul of ours, in which there is room enough ſucceſſively to entertain all the raviſhing Joys and Pleaſures that make an Everlaſting Heaven; That can drink in thoſe deep Rivers of p. 11Pleaſure as faſt as they ſpring up and flow from God's right hand for evermore? What Tongue can expreſs the innumerable Joys that ſuch a Soul can hold, whoſe Capacity is ſo large as Heaven, and ſo near to infinite as to be able to contain all thoſe Joys and Pleaſures that infinite Truth and Goodneſs can create?

4. And laſtly, The Soul of Man is of vaſt Worth in Reſpect of its Capacity of Immortality. For by its Operations it is evident that the Soul is not compoſed of Corruptible matter, but is a ſpiritual and immaterial Subſtance; for if it were Matter, it would act and move only when other Matter preſſes upon it, and not be able to determine the Courſe of its own Motion, but would be forced to move backwards or forwards according as it was thruſt on by that outward Matter that continually moves and preſſes upon it, and all its Motions would be as neceſſary as that of a Stone in the Air, when it is thruſt up by an impreſſed Force, and preſſed down again by the weight of the Air above it: Whereas in this Soul of ours we ſenſibly feel and experience a natural Liberty of acting, a Power to move it ſelf and to determine its own Motions which way it pleaſeth; when it is preſſed forward never ſo vigorouſly by the ſtrong Impulſes of outward Objects, it is in its Power to go on or retreat, and to divert the Current of its Thoughts into a quite contrary Channel to that whereinto it is thruſt and directed by all the Impreſſions of its Senſe. For thus in the midſt of the Alarums and Shoutings of an Army, of the Noiſes of Drums and Trumpets ringing in our Ears, our Soul can recollect it ſelf, and reduce its ſcattered Thoughts into profound Contemplations p. 12of a ſweet and Bleſſed Peace; and when it is preſſed from without with never ſo much Importunity to this or that particular Choice, it is in its Power to reject the Motion, and to chooſe the quite contrary. By all which it is apparent that the Soul hath an innate Liberty of acting, that ſhe is not neceſſitated from without by the different Concourſes and Motions of the ſeveral Particles of Matter; but that all the Diverſity of her Wills and Opinions is principally owing to her own Freedom and Power of ſelf-determination, and to make the leaſt doubt of it is to queſtion the common Senſe and Experience of Mankind. Since therefore the Soul is not determined in its Motions by the different Preſſures of material things as all other Matter is, but hath power to ſwim againſt the Torrent, and move quite counter to all foreign Impreſſions, it hence neceſſarily follows that it is immaterial. And indeed conſidering how much its Operations do exceed the utmoſt Power of dull and paſſive Matter, I cannot but wonder that any Man ſhould be ſo forſaken of his Reaſon, as to rank it among material Things; for how is it poſſible that a Piece of dull unactive Matter, that a little Graſs or Dirt, or Mire, after all the Refinings, Macerations, and Maturations, that can be performed by the help of Motion ſhould ever be able to make a thinking Being, or grow up into the Soul of a Philoſopher? That a Company of dead Atoms, which cannot move unleſs they are moved, can ever be capable of framing Syllogiſms in Mood and Figure, and diſputing pro and con whether they are Atoms or no? That ſuch inert and ſluggiſh Bodies ſhould by their impetuous joſtling together awaken one another out of their p. 13ſenſleſs Paſſiveneſs, and make each other hear and feel their mutual Knockings and Joſtlings, and then from this ſenſe into which they have thus awakened one another, and (which they are as incapable of as a Muſical Inſtrument is of hearing its own Sounds, or taking pleaſure in the harmonious Aires that are played upon it) ſhould proceed and conſult together to make wiſe Laws, and contrive the beſt Models of Government; to inveſtigate the Natures of Things, and deduce from them the ſeveral Syſtems of Arts and Sciences; in a word, how is it poſſible that a Company of fluid Motes and Particles of Matter ſhould ever be ſo artificially complicated and twiſted one with another, as to form an Ʋnderſtanding that can lift up its Eyes, and look beyond all this ſenſible World into that of immaterial Beings, and conceive abſtracted Notions of things which can never be Objects to any material Senſes; ſuch as a pure Point, Equality and Proportion; Symmetry, and Aſymmetry of Magnitudes, the Riſe and Propagation of Dimenſions, infinite Diviſibilty, and the like Notions that never were in Matter, nor conſequently could ever be extracted out of it: That can correct the Errors of all our material Perceptions, and demonſtrate Things to be vaſtly different from what they apprehend and report them; can prove the Sun, for inſtance, to be one hundred and ſixty times bigger than the Earth, when to our Eye and Imagination it appears no bigger than a Buſhel; that can lodge within it ſelf all that Maſs of ſenſible Things which taketh up ſo much Room without it, and when it hath piled them up upon one another in vaſt and moſt prodigious Numbers is ſtill as capacious of more, as when it was altogether empty; in a p. 14word, that can graſp the Ʋniverſe with a Thought, and comprehend the whole Latitude of Heaven and Earth within its own indiviſible Center; how ſenſleſs is it to imagine that ſuch Noble Operations as theſe can be performed by a meer Complex of dead Atoms and ſenſleſs Particles of Matter? And if they cannot, as doubtleſs they cannot, then from hence it will neceſſarily follow that the Soul of Man is an immaterial Thing. Furthermore we ſee, that tho the Soul takes in Objects of all ſizes, yet when once they are in, they are not as Bodies in a material Place in which the Greater take up more Room than the Leſs: For the Thought of a Mile, or ten thouſand Miles doth no more fill or ſtretch a Soul, than that of a Foot or an Inch, or a Mathematical Point; and whereas all Matter hath its Parts, and thoſe extended one without another into Length and Breadth and Thickneſs, and ſo is meaſurable by Inches, Yards, or ſolid Meaſures; there is no ſuch Thing as meaſurable Extenſion in any thing belonging to the Soul. For in Cogitation which is the Eſſence of a Soul, there is neither Length, nor Breadth, nor Thickneſs, nor is it poſſible to have any Conceit of Foot of Thought, or a Yard of Reaſon, a Pound of Wiſdom, or a Quart of Virtue. And if what belongs to a Soul be immaterial, it will neceſſarily follow that the Soul it ſelf is immaterial too, and as ſuch capable of Immortality. For immaterial Natures being pure and ſimple, having neither contrary Qualities nor diviſible Parts in them, as material Things have, can have no Principles of Alteration and Corruption in them; and being devoid of theſe, they muſt needs be capable of living and ſubſiſting for ever. What Noble Beings therefore are the Souls of Men which, together p. 15with thoſe vast capacities of Ʋnderſtanding, of Moral Perfection, of Joy and Pleaſure, are naturally capable of Immortality, and conſequently of improving in Knowledge, in Goodneſs, and in Joy and Pleaſure unto all Eternity? And therefore certainly a Soul muſt needs be a moſt precious thing, that can thus out-live all ſublunary Beings and ſubſiſt forever in ſo ſublime a ſtate of Glory and Beatitude.

Having thus ſhewn you the invaluable Worth of the Soul in Reſpect of its own natural Capacities, I proceed

2. To ſhew you of what vast Eſteem it is in the Judgment of all thoſe, who we muſt needs ſuppoſe to beſt underſtand the Worth of it; and that is the whole World of Spirits. For to be ſure Spirits muſt beſt underſtand the Excellency of Spirits, becauſe they have a clearer In-ſight into each others Natures, and a more immediate Proſpect of the Virtue, Power and Excellency of each others Faculties. For as for us, whilſt we are in this imbodied ſtate, and do underſtand by corporeal Organs, we generally judge of the Worth and Excellency of Things by the Impreſſion they make upon our Senſes, and as theſe are more or leſs gratified and affected with them, we ſet a higher or lower Value upon them. Since therefore Spirits are a ſort of Beings that cannot touch or affect our Bodily Senſes, it is impoſſible we ſhould be competent Judges of the true Worth and Value of them; and therefore in this matter we ought to be guided by the Judgment of Spirits, who muſt needs be ſuppoſed to have a more intimate Acquaintance with one anothers Natures. And if we will be guided by theſe, we ſhall find the whole World of Spirits, even from the higheſt to the p. 16lowest, unanimouſly rating the Souls of Men at an ineſtimable Price and Value. And to make this appear, I ſhall ſhew you the vast Price there is ſet upon them.

1. By God the Father.

2. By God the Son.

3. By God the Holy Ghost.

4. By the Holy Angels.

5. By the Devils.

1. Let us conſider the vaſt Price which God the Father hath ſet upon Souls. For when he intended to form theſe Noble Beings, and tranſmit them into terreſtrial Bodies, that ſo being compounded with a ſenſitive Nature they might claſp the Spiritual and Animal Worlds together; he being ſenſible of the vaſt Hazards and infinite Snares they would be expoſed too, was ſo deeply concerned for their Preſervation, that he thought nothing too dear to ſave and ſecure them. And fore-ſeeing their Fall from that terreſtrial Happineſs which he originally deſigned them, notwithſtanding the liberal Care he had taken to preſerve them in the State of Innocence, he deſigned to remove the Scene of their Happineſs from Earth to Heaven, being reſolved, if poſſible, to repair the Loſs of a terreſtrial with a caleſtial Paradiſe. For which end, inſtead of the Covenant of Innocence the Bleſſings whereof by their Sin they had forever forfeited, he introduces the Covenant of Repentance, that ſo by the help of this Plank after their general Ship-wrack, they might be preſerved, and to ſafe to the Shoar of a happy Eternity. And that by this Covenant he might the more effectually p. 17recover them, he deſigned to grant it to them in ſuch a Way, and upon ſuch a wiſe and weighty Conſideration, as might at once affect them with the greatest ſenſe of his Love and the deepest A we of his Severity; that ſo whilſt by the former he allured, by the later he might terrify to Repentance: To which end he determined not to grant it to them upon any other Conſideration than that of anothers ſuffering for them, and undergoing the Puniſhment of their Sin in their ſtead; that ſo whilſt he ſhewed his Love to them in admitting another to ſuffer for them, he might expreſs his Hatred to their Sin in not Pardoning it without anothers ſuffering. And that he might manifeſt this his Love to them, and this his Hatred to their Sin in the highest Degree, as he admitted another to ſuffer for us, ſo he reſolved to accept no meaner Suffering than that of his own beloved Son. And that this his ſuffering might be the more effectual, he propoſed to ſend him down to us into this lower World cloathed in our Natures, that ſo he might not only the more familiarly inſtruct us by his Doctrine and Example, but the more exactly perſonate us in undergoing the Puniſhment of our Sin; and upon his undertaking to undergo it, the moſt Merciful Father agreed to this Covenant of Mercy, by which he obliged himſelf to receive us into his Favour upon our unfeigned Repentance, and impower'd his Son to govern us according to the Tenour of it, that is, to Crown us with the Rewards of it if we Repented, and inflict on us the Puniſhments of it if we went on in our Impenitence. And that there might be nothing wanting to render this Government of his Son ſucceſsful and us obedient to it, he alſo agreed upon this his Mighty p. 18undertaking to ſubſtitute to him the Holy Ghoſt to be the ſupreme Miniſter of his Government, that ſo by the Agency of this vicarious Power he might bow and incline the Hearts of Men to ſubmit unto him, and comply with the Terms of this Merciful Covenant in which their everlaſting Welfare is ſo abundantly provided for.

This is the mighty Project which, for the ſake of the Souls of Men, the Father of Spirits hath contrived, and upon which he hath acted and proceeded even from their firſt Fall to this very Moment; And by this he hath moſt plainly expreſſed the high and great Veneration that he hath of them; for doubtleſs had they not been exceeding precious in his Eyes, he would never have thought it worth the while to project and act, ſuch mighty Things to redeem and ſave them: He would rather have left them to their own Fate, and not have concerned himſelf about them, or not have concerned himſelf to that Degree as to make them the Subjects of ſuch a vast Deſign. For all wiſe Agents meaſure their Deſigns by the Worth and Value of the Things they aim at, and do never lay great Projects for the ſake of little Trifles; and unleſs God had a mighty Value for the Souls of Men, his making ſuch vaſt Preparations to ſave them would be like that fooliſh Emperors raiſing a numerous Army, only to go and gather Cockle-ſhells.

2. Let us conſider the vast Price which God the Son hath ſet upon Souls; For it is plain he valued them at that mighty Rate, as that for their ſakes he willingly undertook to execute this vaſt Deſign of his Father, and that to ſave theſe precious Beings he thought it would be very well worth his while to p. 19come down from Heaven and vail his Divinity in our Natures, to put on the Form of a Servant and make himſelf of no Reputation; to live a Miſerable Life, and die a painful and accurſed Death. And can we think he would ever have laid down ſo vast a Price, as his Glory and Happineſs, his Life and Blood amounts to for Things of a mean and inconſiderable Value? Had he ſo low an Eſteem of his Father's Boſom, and his own Heavenly Glory as to part with them for Trifles? Such ſlight Apprehenſions of Shame and Sorrow, Pain and Miſery, as to caſt himſelf into them for the ſake of Beings he had little or no Eſteem of? Could any thing but what is ineſtimable countervail to that Glory he parted with, and that Miſery he indured? Or, can you think thoſe Souls of little Worth which the Son of God thought worth his dying for? No certainly, if we knew nothing of our Souls but this, that the Son of God thought them a good Purchaſe at the dear Price of his Bliſs, his Glory and his Blood; yet from thence we have infinite Reaſon to conclude them moſt precious and ineſtimable Beings, it being impoſſible that he who doth ſo perfectly underſtand the Worth and Value of Things, ſhould ever be ſo over-ſeen as to pay ſo vast a Sum for ſlight and cheap Commodities.

3. Let us conſider the vaſt Price which God the Holy Ghost hath ſet upon Souls; For 'tis for their ſakes that he doth ſo Induſtriouſly operate in the Kingdom of our Saviour, that he takes ſo much Pains in it, as he doth and hath alway done, ever ſince it was firſt erected, to drive on that bleſſed Deſign of making the Souls of Men, the native Subjects of it happy. It is upon their Account that he hath made ſo many Revelations of God's Will to p. 20the World, and confirmed them by ſo many Miracles, that ſo he might extricate thoſe precious Beings out of thoſe Labyrinths of Error in which they had involved and loſt themſelves, and direct them into the way to true Happineſs. And it is for their good that he ſtill continues ſhedding forth his Heavenly Influences upon them, that he ſtill inſpires them with ſo many good Thoughts, importunes them with ſuch urgent Motives, preſſes upon them with ſuch earneſt Struglings and vigorous Efforts, not only of his preventing but of his aſſiſting Grace too, that if poſſible he may awaken them into a Senſe of their Danger, and excite and quicken them to purſue the Methods of their own Safety and Happineſs.

So infinitely jealous is this bleſſed Spirit leſt theſe precious Beings ſhould Miſcarry, that tho one would think them ſufficiently ſafe-guarded in their Voyage through this dangerous Sea under the Convoy of their own Reaſon, yet he dares not truſt them to themſelves, but bears them Company all along, and keeps a watchful Eye over them, and when any Rock is nigh he warns them of it, and when they are beſet with evil Spirits, thoſe miſchievous Pirates that lie in wait to Captivate and Inſlave them, he preſently comes into their Aſſiſtance, and, unleſs they are reſolved to betray themſelves, always brings them off victoriouſly. Nay, tho they many times not only yield to theſe Piratical Spirits, but joyn their Forces with them to reſiſt and beat off their merciful Friend and Deliverer, yet he doth not therefore preſently abandon them, but being infinitely concerned for their Reſcue follows them even to the Mouth of the Enemies Harbour with his bleſſed Motions and Importunities, p. 21and never gives over the Purſuit of them till he hath either actually recovered, or left them paſt all Hopes of Redemption. And when he ſees that they are utterly loſt by their own Madneſs and Folly, and that it is in vain to follow them any farther, he caſts a ſorrowful Look upon them, and like a grieved Friend after the utmoſt ſtrugglings and extream Efforts of his affronted Goodneſs, unwillingly leaves them to their own ſad Fate, and gives them up as it were with the Tears in his Eyes. And can you think this bleſſed Spirit would be ſo induſtrious as he is in his Miniſtry for Souls, that he would take ſuch infinite Pains to ſave them, be ſo extreamly urgent and ſolicitous for their Welface, if He did not know them to be a ſort of Beings of an ineſtimable Worth and Value? O bleſſed God, what are not our Souls worth, that are worth all the Pains thy bleſſed Spirit takes to ſave, and make them happy! That not only thou thought'ſt worth all thoſe vaſt Thoughts and Counſels, which thou haſt ſpent upon them; that not only thy Son thought worth all thoſe vaſt Condeſcentions he ſtooped to to put thoſe Thoughts in Execution; but thy bleſſed Spirit alſo thinks worth all that unwearied Pains and Endeavour, all that inceſſant Care and Importunity which he employs about them to ſave and reſcue them from Sin and Miſery? Doubtleſs thoſe Beings muſt needs be exceeding precious, for whoſe Safety and Welfare all the bleſſed Trinity are ſo unſpeakably concerned.

4. Let us conſider the vast Price which the Holy Angels put upon Souls: For tho they are the Crown and Top of all the Creation of God, and do by their eſſential Perfections border neareſt p. 22upon him, yet ſuch is their Opinion of the Souls of Men that they think it no Diſparagement to converſe with and miniſter to them; but from the beginning of the World till now have been always ready to maintain a cloſe Intercourſe and intimate Correſpondence with them; and ſo far forth as they are permitted by the Laws of their inviſible World they are continually attending to ſtretch forth a helping Hand to them in all their Needs and Neceſſities. Tho they are the moſt Illuſtrious Courtiers of Heaven, yet they diſdain not to be the Life-Guards of Souls, to pitch their Tents round about them, as the Pſalmist expreſſes it, Pſal. 34.8. And interpoſe between them and their Danger; to prompt them to, and aſſiſt them in their Duties; to ſtrengthen them againſt, or to remove their Temptations; to comfort them in their Sorrows, and chaſe away from them thoſe malignant Spirits that are always about them watching all Opportunities to ſeduce and deſtroy them. Hence Heb. 1.14. They are ſaid to be miniſtring Spirits ſent forth to miniſter for them, who ſhall be Heirs of Salvation. And how much they are concerned for the Safety and Welfare of theſe precious Beings they are charged with is evident by that Paſſage, Luke 15.16. There is joy in the preſence of the Angels of God over one Sinner that repenteth. So Conſiderable are the Lives of Souls to the Angels of God, that though they are always entertained with the moſt raviſhing Pleaſures, yet Heaven it ſelf cannot divert them from being over joyed at the Repentance of a Periſhing Soul, and celebrating its Recovery with a new Feſtival. And when-ever the happy News is brought them that ſuch a dying Soul is revived, p. 23they not only attend to it in the midst of all their Joys and Triumphs, but upon the hearing of it they ſhout for Joy, and fill the Heavens with a new Acclamation. And when-ever ſuch a Penitent Soul hath bidden adieu to the Body, thoſe bleſſed Spirits ſtand ready to receive and guard it through thoſe Legions of malignant Spirits that do always infeſt theſe lower Tracts of Air, and to conduct it ſafe to thoſe happy Abodes where it is to lodge till the Reſurrection; for it is ſaid of Lazarus's Soul, Luke 16.22. That it was carried by Angels into Abraham's Boſom. All which is a clear Demonſtration of the vaſt Eſteem which thoſe bleſſed Angels have of Souls. For can it be thought that ſuch noble Beings who have a God and themſelves to converſe with, and have ſo immediate a Proſpect both of his Beauty and their own to exerciſe their Faculties and employ their Contemplation, would be ſo ready and willing as they are to atttend upon Souls, and miniſter to their Safety and Happyneſs, if they had not a mighty Value and Eſtimation of them? Surely if theſe immortal Spirits within us were not unſpeakably dear and precious, thoſe Angelical Beings who have always the moſt ſublime and enraviſhing Objects before them to employ and entertain their Faculties, would never have thought it worth the while to ſtickle ſo zealouſly in their Affairs, and concern themſelves ſo much about them. And thus our Saviour himſelf argues, Mat. 18.10. Take heed that ye deſpiſe not one of theſe little ones; for I ſay unto you that in Heaven their Angels do behold the Face of my Father which is in Heaven; that is, do not undervalue any Soul; for how mean or little ſoever ſome of them may appear to you, they are under p. 24the Guardianſhip of thoſe bleſſed Angels that are the Courtiers of God, and do always attend upon his Majeſtick Preſence.

5. And Laſtly, Let us conſider the vaſt Price which the Devils themſelves do put upon Souls; for ever ſince thoſe malignant Spirits through their own Pride and Ambition revolted from God, and conſpired to make War with heaven, and revenge their Expulſion thence, the conſtant Drift of all their Deſigns and Actions hath been to ſeduce and ruine them, being conſcious that of all the Beings that are within the reach of their Power, there are none ſo dear to God as theſe, and that by ſeducing from him theſe his moſt precious Creatures, they ſhall do him the greatest ſpight and moſt effectually revenge upon him their own Damnation. For doubtleſs were there any Beings below the Moon more dear to God than theſe, they would bend their Force and Malice againſt them, and not make theſe as they do, the only Centers of their miſchievous Activity. Had they any nobler Game to fly at, their ambitious Malice would diſdain to ſtoop to the Quarry of Souls; but becauſe of all others Theſe are the noblest and beſt worth the ruining, therefore do theſe malignant Spirits turn all their Artillery upon them, and level all their fiery Darts againſt them. And how ambitious they are of ſeducing our Souls, and training them on to Perdition, is evident by the infinite Wiles, and Snares, and Stratagems they contrive againſt them; by their unwearied Diligence to watch all Opportunities againſt them; to ſurprize them where they are careleſs, and aſſault them where they are weakeſt, and cheat them with diſguiſed Suggeſtions; to inſpect p. 25their Humours, and apply themſelves to their Intereſt, and nick their Tempers, with convenient Temptations. And if after all their Labout, Craft, and Contrivance they can but ſeiſe the Game they hunt for, the Blood of a Soul is ſo rich a Draught that they think it a ſufficient Recompence for all their painful and miſchievous Devices; for St. Peter tells us that they go about like roaring Lions, ſeeking whom they may devour. And to be ſure thoſe malignant Spirits would never be ſo impertinently miſchievous, as to ſpend their time in catching Flies; and did they not know our Souls to be noble Preys, they would never go ſo far about as they do, nor take ſo much Care and Pains to Catch and Inſnare them. So that from their unwearied Diligence to ſeduce and ruin us, we may moſt certainly conclude either that they are very fooliſh Devils, or that our Souls are very precious Beings; but howſoever, their Diligence to deſtroy them is a plain Argument that they eſteem them precious, it being by no means to be ſuppoſed, that ſuch Wiſe and Intelligent Beings as they are would ſo much concern themſelves, as they do about things which they had little, or no Eſteem for.

And thus you ſee at what a vast Rate our Souls are valued by the whole World of Spirits, how from the highest to the lowest, thoſe best and wiſeſt Judges of the juſt Worth of Souls do all unanimouſly concur in a great and high Eſtimation. So that whether we value them by their own natural Capacities, or by the Eſtimation of thoſe who are beſt able to judge of their Worth and Excellency, we have abundant Reaſon to conclude them moſt precious and ineſtimable Beings. And now I ſhall concude this Argument with ſome Inferences.

p. 261. From hence I infer, by what it is that we ought to value our ſelves, and eſtimate the Dignity of our own Natures, viz. by our rational and immortal Souls, thoſe excellent Beings that are ſo invaluable in themſelves, and ſo highly eſteemed by the beſt and wiſeſt Judges. 'Tis this intelligent and immortal Nature within us, that is the Crown and Flower of our Beings; 'tis by this that we are exalted above the Level of meer Animals; by this that we are allyed to Angels, and do border upon God himſelf: And he that values himſelf by any thing but his Soul, and thoſe things which are its proper Graces and Ornaments, begins at the wrong End of himſelf, forgets his Jewels, and eſtimates his Eſtate by his Lumber. And yet, good God, what fooliſh Meaſures do the Geneerality of Men take of themſelves? Were we not forced by too many woful Experiments, it would be hard to imagine that any Creature that believes a rational and immortal Soul to be a Part of its Nature, ſhould be ſo ridiculous as to value it ſelf, by the little trifling Advantages of a well-coloured Skin, a ſuit of fine Cloaths, a Puff of popular Applauſe, or a few Baggs of white and red Earth; and yet, God help us, theſe are the only things almoſt by which we value and difference our ſelves from others. You are a much better Man than your Neighbout; he, alas, is a poor contemptible Wretch, a little, creeping, deſpicblae Thing, not worthy to be looked upon, or taken notice of by ſuch a one as you. Why in the Name of God, what is the Matter? Where is this mighty Difference between you and him? Hath not he a Soul as well as you? a Soul p. 27that is capable to live as long, and to be as happy as yours? Yes, yes, 'tis true indeed; but notwithſtanding, God be thanked, you are another-gueſs Man than he; for you have a much handſomer Body, your Apparel is much more fine and faſhionable, you live in a more ſplendid Equipage, and have a larger Purſe to maintain it, and your Name forſooth, is more in Vogue, and makes a far greater Noiſe in the World. And is this all the Difference between your mighty ſelves and your pitiful Neighbours? Alas poor Men! A few Days more will put an End to this, and when your rich Attires are reduced to a Winding-ſheet, and all your vaſt Poſſeſſions to ſix Foot of Earth, what will become of all thoſe little Trifles by which you value your ſelves? Where will be the Beauty or Wealth, the Port or Garb, which you are now ſo proud of? Alas! Now that lovely Body looks as pale and ghaſtly, that loſty Soul is left as bare, as poor and naked as your deſpiſed Neighbours. Should you now meet his wandering Ghoſt in the wide World of Spirits, what would you have to boaſt of more than he, now your Beauty is withered, your Wealth vaniſhed, and all your outward Pomp and Splendor ſhrouded in the Horrors of a ſilent Grave? Now you will have nothing diſtinguiſh you from the moſt Contemptible, unleſs you have wiſer and better Souls, and by ſo much as you were more reſpected for your Beauty and Wealth, your Garb and Equipage in this World, by ſo much will you be more deſpiſed for your Pride and Inſolence, your Covetouſneſs and Senſuality in the other. Let us therfore learn to value our ſelves by that which will abide by us, by our immortal Souls and by thoſe heavenly Graces which do p. 28adorn and accompliſh them; by our Humility and Devotion, by our Charity and Meekneſs, by our Temperance and Juſtice; all which are ſuch Preheminences, as will ſurvive our Funerals, and diſtinguiſh us from baſe and abject Souls for ever. But for a rational and immortal Creature to prize it ſelf by any ſuch temporary Advantages is altogether as vain and ridiculous, as it was for the Emperor Nero to value himſelf for being an excellent Fidler.

2ly. From hence alſo I infer how much we are obliged to live up to the Dignity of our Natures. Should a ſtranger to Mankind be admitted into this buſy Stage of humane Affairs, to ſurvey our Actions, and the paultry Deſigns we drive at, certainly he would hardly imagine that we believed out ſelves, to be ſuch a noble ſort and ſtrain of Beings as we are. If you ſaw a Man ſeriouſly imploying himſelf in ſome ſordid and beggarly Drudgery, could you imagine that he believed himſelf to be the Son of a King, and the Heir of a Crown? And when it is ſo apparent that the main of our Deſign is to prog for our Fleſh, and make a comfortable Proviſion for a few Years Eaſe and Luxury, who would think that we believed our ſelves to be immortal Spirits that muſt live for ever in an inconceivable Happineſs or Miſery? When we conſider the high Rank which we hold in the Creation, the vaſt Capacities which there are in our Natures, and the noble Ends which we were made and deſigned for, are we not aſhamed to think how poorly we proſtitute our ſelves, and vilify our own Faculties by the ſordid Drudgeries wherein we exerciſe and imploy'em? When we think what a Reputation we have throughout all the World of Spirits, p. 29what a vaſt Rate we are valued at by God, and Angels, and Devils, are we not confounded to think how we under-value our ſelves by thoſe low and inglorious Ends, which we purſue and aim at? O good God, that thou ſhould'ſt give me a Soul of an immortal Nature, a Soul that is big enough for all the Joys which thy everlaſting Heaven is compoſed of, and I be ſuch a Wretch to my ſelf, ſuch a Traytor to the Dignity of my own Nature, as to give up my ſelf and all my Faculties to the Purſuit of ſuch vain and wretched Trifles? That I who am akin to Angels, ſhould make my ſelf a Muck-worm, and chuſe Nebuchadnezzar's fate to leave Crowns and Scepters, and live among the ſalvage Herds of the Wilderneſs? That having ſuch a great and noble Nature, I ſhould content my ſelf to live like a Beaſt, and aim no higher than if I had been born only to eat, and drink, and ſleep, and wake for thirty or forty Years together, and then retire into a ſilent Grave, and be inſenſible for ever? Wherefore in the Name of God, let us at laſt remember what we are, and what we are born to. Let us conſider, that we have Faculties that are capable of exerting themſelves for ever in the moſt inraviſhing Contemplation, and Love of the eternal Fountain of Truth and Goodneſs; of Copying and Tranſcribing his moſt adorable Perfections, his Wiſdom, Goodneſs, Purity, and Juſtice, from whence the infinite Happineſs of his Nature derives; and thereby of glorifying us into living Images of God, and rendring us like him both in Beauty and Happineſs; in a word, that we have Faculties to converſe with Angels and with bleſſed Spirits, to bear a part in the eternal Confort of their Joys and p. 30Praiſes, and to reliſh all thoſe unknown Delights of which their everlaſting Heaven doth conſiſt. And having ſuch great and noble Powers in us, is it not a burning ſhame that they ſhould be always condemned to an endleſs Purſuit of Shadows and Impertinencies? Let us therefore rouſe up our ſelves, and ſhake off this ſordid and degenerate Temper that ſinks and depreſſes us, and makes us act ſo infinitely unbecoming the Dignity of our immortal Natures. And ſince we are deſcended from and deſigned for the Heavenly Family, let us learn to demean our ſelves upon Earth, as becomes the Natives of Heaven. Let us diſdain all baſe and ſordid, all low and unworthy Ends of Action, as Things beneath our illuſtrious Rank and Station in the World of Beings, and live in a continual Tendency towards, and Preparation for that Heavenly State which is the proper Orb and Sphere of our Natures.

3ly. From hence alſo I infer how much they undervalue themſelves, that ſell their Souls for the Trifles of this World. For ſince we know beforehand that the Wrath of God is revealed from Heaven againſt all Unrighteouſneſs and Ungodlineſs of Men, and he hath plainly aſſured us that our Souls muſt ſmart for ever for our Sins, it neceſſarily follows, that whenever we knowingly ſuffer our ſelves to be inticed into Sin, we make a wilful Forfeiture of our Souls. He that knows that ſuch a Draught, however ſweetned and made palatable, is yet compounded with the Juice of deadly Nightſhade, and notwithſtanding that will have the poiſonous Draught, is wilfully bent to Murder and Deſtroy himſelf. And when we ſee that the Pleaſure p. 31of our Sin draws after it the Ruin of our Souls, and yet will Sin notwithſtanding, we do in effect ſtake our Souls againſt it, and with our Eyes open, make this deſperate Bargain, that upon Condition we may injoy ſuch a ſinful Pleaſure, we will willingly ſurrender up our immortal Spirits to the Pains of an endleſs and intolerable Damnation. And if ſo, O bleſſed God, how do the Generality of Men depreciate and undervalue themſelves? For how often do we ſee Men in their little Frauds and Cozenages, ſell their Souls for a Penny gain; in their laſcivious and intemperate Humours, barter their Souls for a Moments Mirth or Pleaſure; in their ambitious Projects and Deſigns, part with their Souls for a Blaſt of vulgar Breath and popular Noiſe. For in every Temptation to Sin the Dewil cheapens our immortal Souls, bids ſo much Pleaſure, or ſo much Profit for them; and in every Compliance with the Temptation we take his Offer, and ſtrike the fatal Bargain; So that if we will Sin, we had need Sin for ſomething ſince we muſt pay ſo dearly for it. But alas! there is no Proffer the Devil can make us, that is a tolerable Price for the Blood of our Souls; though he ſhould offer us the whole World for it, our Saviour aſſures us that he would bid us infinitely to our Loſs; and if ſo, what wretehed Sales do we make of our Souls, when we Sin for Trifles, lie and cheat to get a Penny, conſent to a wicked Motion for a Pleaſure that will wither while we are ſmelling to it, and expire in the very Injoyment? For ſo much we value our Souls at, and do in effect declare, that in our Eſteem theſe precious Beings, which God and Angels ſet ſo high a Price on, are worth p. 32no more than what that Profit or Pleaſure, for which we Sin, amounts to. O good God! What cheap and worthleſs Things then are our Souls in our Eſteem, who ſell and barter them every Day for ſuch mean and worthleſs Trifles? How do we part with our Gold for Droſs, and exchange our Jewels for Pebbles? What ſordid Thoughts, what wretched vile Opinions have we of our ſelves, that are ſo ready upon all Occaſions to ſell our ſelves for nought, or which is next to nought, for the ſorry Proffers of every baſe and infamous Luſt? O would to God we would at laſt make but a juſt Eſtimate of our ſelves, and thereupon reſolve, as it is moſt reaſonable we ſhould, never to comply with any ſinful Motion, till we can get more by it than our Souls are worth, and then I am ſure we ſhould be for ever Deaf to all the Proffers which the Devil or World can make us.

4ly. And laſtly, From hence alſo I infer how much we are obliged above all things to take Care of our Souls: For ſince they are Beings of ſuch vaſt Capacities in themſelves, and of ſuch an high Eſtimation in the World of Spirits, methinks we ſhould all be convinced that to take leave of their Welfare, and prevent their everlaſting Miſcarriage, is the higheſt Concern and Intereſt of a Man. And yet, God forgive us, if we conſult the common Practice of Mankind, we ſhall find that there is ſcarce any thing in which we have any Intereſt at all, that is more ſlighted and diſregarded by us. Our Body is the Darling that hath our Hearts, and takes up all our Care and Thoughts; and to entertain its Appetite, and accommodate it with Pleaſures and Conveniencies, there is no Expence either of Labour p. 33or Time grudged, or thought much of; but as for the Soul, that precious and immortal Thing which will be living and perceiving unſpeakable Pleaſures or Pains when this Body is dead and inſenſible, that is overlooked as a Thing not worthy our ſerious Notice or Regard. And though we cannot but be ſenſible how much it is diſeaſed in all its Faculties, how much its Ʋnderſtanding is overloaded with Error and Ignorance, its Will feſtered with unreaſonable Malice and Obſtinacy, and its Conſcience oppreſſed with Loads of Guilt ſufficient to ſink it to the nethermoſt Hell; yet we ſeem for the Generality to be no more concerned at it; than if its Ruin or Recovery were equally indifferent to us. We can ſet it periſhing before our Eyes, without any Remorſe or Compaſſion; we can paſs Day after Day wihtout making the leaſt Offer or Attempt to recover it, without offering up a Prayer for it, or entertaining a ſerious Thought what will become of it for ever. O inſenſible Creatures that we are, thus to neglect and abandon the moſt precious Part of our ſelves! The Part that makes us Men, and by which alone we are capable of being happy or miſerable for ever. Let me therefore beſeech and conjure you, even by all that is ſacred and ſerious, by every thing that is dear and precious to you, by your beſt Hopes, and the moſt important Concern of your everlaſting Fate, to take pity upon your periſhing Souls, to conſider the amazing Dangers whereunto you have expoſed them, and to conſult the Means of their Recovery; to prick and affect your Hearts with the Senſe and Conſideration of their impending Ruin, till you have forced them to cry out what ſhall we do to be ſaved; to bath their p. 34Wounds with the Tears of Repentance, and to pour into them that moſt ſovereign Balm of a ſerious Purpoſe and Reſolution of Amendment; to pray earneſtly for them, and keep a continual Guard about them, and to ſtrive vigorouſly with thoſe ſinful Inclinations that threaten to ſink and ruin them. And if we will be but content to undergo theſe neceſſary Cares and Pains to ſecure them, we ſhall be ſure when they leave theſe Bodies to reap the Fruits of all in the Poſſeſſion of an unſpeakably happy and glorious Eternity.

II. I proceed now to the Second Propoſition contained in theſe Words, that our precious Souls may be loſt. And this our Saviour here plainly ſuppoſes, If he gain the whole World, and loſe his own Soul. The Greek Word is foreign, which properly ſignifies to receive a Mulct, or to ſuffer Damage; and therefore it is here oppoſed to foreign, if he ſhall gain, So that the Word doth not denote the abſolute Loſs or Extinction of the Soul, but its undergoing ſome dreadful Mulct, or ſuffering ſome irreparable Damage. For as Hierocles hath obſerved foreign. Immortal Subſtances cannot ſo die as to loſe their Being, but ſo, as to loſe their Well-being they may. And accordingly our Saviour himſelf calls the Puniſhment of the Wicked in Hell Fire, deſtroying them, Mat. x. 28. Fear not them which kill the Body — but fear him which is able deſtroy both Soul and Body in Hell. Where by deſtroying, he doth not mean putting a final End to their Being, but putting them into an irrecoverable State of Ill-being; p. 35for in this State of Deſtruction, they ſtill continue to act, to weep and wail, and gnaſh their Teeth, as Chriſt elſewhere tells us, Mat. xiii. 42. which Actions plainly ſuppoſe their Continuance in Being, though in a moſt wretched and deplorable Ill-being. So that by the Loſs of the Soul here is not meant the Deſtruction of its Being, but its being expoſed to an irreparable Damage in the other World. And to prove that in this Senſe a Soul may be loſt, I ſhall endeavour theſe two Things.

Firſt, To ſhew you what Damages the Soul is liable to in the other World.

Secondly, Upon what Accounts it is liable to, and in Danger of them.

I. What Damages the Soul is liable to in the other World. To which I anſwer, that there is a ſevenfold Damage whereunto the Soul of Man may be expoſed hereafter.

1ſt. It is liable to be deprived of the higheſt Happineſs it is capable of.

2ly. It is liable to the moſt dreadful Puniſhment and Correction of the Father of Spirits.

3ly. It is liable to the Fury and Violence of Devils, and other malignant Spirits.

4. It is liable to be confined to the moſt diſmal and uncomfortable Abodes.

5ly. It is liable to the perpetual Vexations of its own croſs, wild, and furious Paſſions.

6ly. It is liable to the intolerable Anguiſh of its own guilty Conſcience.

p. 367ly. It is liable to indure all theſe diſmal Things for ever.

1ſt. The Soul of Man is liable to be deprived of the higheſt Happineſs it is capable of. The higheſt Happineſs that a Soul is capable of is to enjoy God, that is, to know, and love, and reſemble him; and to be admitted into the noble Society of thoſe pure, and bleſſed Spirits that do thus enjoy him; of all which Happineſs a Soul may be for ever deprived by its own vicious and depraved Temper. For beſides that by ſuch a Temper it may provoke the juſt and holy God, who hath the Diſpoſal of the fate of Souls, to deprive it of, and baniſh it from this Happineſs for ever; it may thereby alſo utterly incapacitate it ſelf from ever enjoying it; it may promote and raiſe that Temper to ſuch a Degree of Averfation and Antipathy to God, and canker it into ſuch an inveterate Enmity to all the Perfections of his Nature, as that at laſt it may be utterly incapable of any ſuch beatifical Knowledge of them, as can any ways incline it to love and imitate him: For the Apoſtle tells us, that the carnal Mind is empty to God, Rom. viii. 7. From whence it is evident, that in every Degree of Sin, there is a Degree of Averſation to God, which Averſation may be improved into ſuch an implacable Malice againſt him, as that our Knowledge of him, inſtead of endearing him to us, or ingaging us to imitate him, may only avert us from, provoke, and irritate us againſt him, and by preſenting to us thoſe immenſe Perfections, for which he deſerves our deareſt Love, and deepeſt Adoration, may only fill our Minds with the greater Rage and more invincible Horror. And when p. 37the Soul is arrived to ſuch a Degree of Malignity againſt God, it is as impoſſible for it to injoy him, as to be recreated with Torment, or delighted with the Objects of its own Antipathies. And for the ſame Reaſon alſo it muſt be incapable of enjoying the Society of bleſſed Spirits, becauſe it hath acquired a Temper that is infinitely repugnant to their Heavenly Genius; ſo that if ſuch a prejudiced Soul ſhould, when it is arrived into Eternity, find the Gates of Heaven open to receive it, it would doubtleſs be ſo offended at every thing that is Heavenly, ſo ſtartled at the Sight of God, and the Diſplays of his hated Perfections, and ſeized with ſuch a Horror againſt thoſe god-like Beings that dwell there, and are perpetually contemplating and adoring, loving and imitating him, that it would fly away of its own Accord from that bliſsful Habitation, as Bats and Owls do from the Light of the Day, and rather chuſe to baniſh it ſelf into eternal Darkneſs and Deſpair, than be ſhut up for ever in a Heaven ſo infinitely repugnant to its Nature. And certainly to be thus excommunicated from the ſupreme Happineſs of our Natures, and be forced to live in everlaſting Exile from God and bleſſed Spirits, and wander about like wretched Vagabonds that are chaſed and driven from all Hopes of Contentment, will be unſpeakable Damage to our Souls.

2ly. The Soul of Man is liable to the moſt dreadful Puniſhment and Correction of the Father of Spirits. There is no Doubt but ſpiritual Agents can ſtrike as immediately upon Spirits, as bodily Agents can upon Bodies; and though we who are Spectators only of corporeal Action cannot diſcern the Manner how one Spirit acts upon another, net there p. 38is no Reaſon to Doubt of the thing; and if there be ſuch a mutual Communication of Action between them, there is no Doubt but they can mutually make each other feel each others Pleaſures and Diſpleaſures; and if ſo, then it is only to ſuppoſe that the leſs powerful Spirits are ſubject to the violent Impreſſion of the more powerful ones, and conſequently that all finite Spirits are liable to the Laſh of an infinite one; for why ſhould it be more difficult for the Father of our Spirits to correct our Spirits, than it is for the Parents of our Fleſh to correct our Fleſh? For though our Souls are no more impreſſible with material Stripes than Sunbeams are with the blows of a Hammer, yet are they liable to horrid and diſmal Thoughts, and to be as much pained and aggrieved by them, as our Bodies are by the moſt exquiſite Torments. So that if God be diſpleaſed with us, he can imprint his Wrath upon our Minds in black and ghaſtly Thoughts, and cauſe it perpetually to drop like burning Sulphur upon our Souls. He cannot only abandon us to the furious Reflections of our own natural Conſciences, which, as I ſhall ſhew you by and by, will be hereafter extreamly painful and vexatious, but he can alſo infuſe ſupernatural Horrors into us, and pour in ſuch Swarms of terrible Thoughts upon us as will give us no Reſt, but ſting us perpetually Day and Night with inexpreſſible Anguiſh. And of this you have a woful Example in that miſerable Wretch Francis Spira, who, upon that fearful Breach he made in his Conſcience by a cowardly Renouncing of his Religion, was without any Symptoms of a bodily Melancholy immediately ſeiſed with ſuch an inexpreſſible Agony of p. 39Mind as amazed his Phyſicians, aſtoniſhed his Friends, and ſtruck Terror into all that converſed with him. For he was ſo near to the Condition of a damned Ghoſt, that he verily believed Hell it ſelf was more tolerable than thoſe inviſible Laſhes that were continually laid upon his Soul; and therefore wiſhed he were in Hell, and would gladly have diſpatched himſelf thither in hope to find Sanctuary there from thoſe vengeful Thoughts which continually preyed upon his Soul. And if in this World our Soul is ſo liable to the Rod of the Father of Spirits, we may be ſure it will be ſo in the other too, where God, if he pleaſes can render it an eternal Hell to it ſelf by pouring continually into it freſh Floods of horrible Thoughts, which being thruſt on by an Almighty Power, and perpetually urged and repeated on the Mind, muſt neceſſarily create in it not only exquiſite, but uninterrupted Torment. And it being in his Power thus to laſh our Souls, to be ſure when once he is implacably incenſed againſt them, (as he will be hereafter, if we do not appeaſe him) he will let looſe his Power upon them, and make them feel his wrathful Reſentments in thoſe dire and frightful Thoughts with which he will Sting and Scourge them for ever. And if the Soul carry into Eternity with it thoſe provoking Luſts which do here incenſe God's Diſpleaſure againſt it, it will there have no Shelter from the Storm of his Vengeance, which like a Shower of Fire and Brimſtone, will be continually pouring down upon it. For while it continues in this Shop of Vanities, it hath a great Variety of Objects to divert thoſe diſmal Thoughts which God many times infuſes p. 40into it; but in the other World all theſe diverting Objects will be removed, and then every diſmal Thought which God lets looſe will ſeiſe and faſten upon it, and like Prometheus's Vultures, prey on its wretched Heart for ever.

3ly. The Soul of Man is liable to the Fury and Violence of Devils, and other malignant Spirits. For when ever the Souls of Men do leave their Bodies, they doubtleſs flock with the Birds of their own Feather, and conſort themſelves with ſuch ſeparate Spirits as are of their own Genius and Temper; for beſides that Likeneſs doth naturally congregate Beings, and cauſe them to aſſociate with their own Kind, good and bad Spirits are by the eternal Laws of the other World diſtributed in two ſeparate Nations, and there live apart from one another, having no other Communication or Intercourſe but what is between two hoſtile Countries that are continually deſigning and attempting one againſt another. So that when wicked Souls do leave this terreſtrial Abode, and paſs into Eternity, they are preſently incorporated by the Laws of that inviſible World into the Nation of wicked Spirits, and confined for ever to their moſt wretched Society and Converſe; and then how miſerable muſt their Condition be, who are damned to ſuch a helliſh Neighbourhood, and are allowed no other Company but Devils and deviliſh Spirits? For ſince, as I have already ſhewed you, Spirits can as well act upon one another as Bodies, what can be expected when ſuch malignant Spirits meet, but that they ſhould be continually ſnarling among themſelves, and baiting and worrying one another? When Wrath and Envy, Malice and Ill-nature p. 41are the common Genius that inſpires and acts the whole Society, what can their Converſation be, but a continual Intercourſe of mutual Miſchiefs and Vexations; eſpecially conſidering how they have here laid the Foundations of an eternal Quarrel againſt one another? For there the Companions in Sin will meet, who by their ill Counſels, wicked Inſinuations, and bad Examples did mutually contribute to each others Ruin; and when theſe ſhall meet in that woful State, how will the tormenting Senſe of thoſe irreparable Injuries they have done each other incite them to exerciſe their helliſh Fury upon, and play the Devils with one another? And when a Company of waſpiſh Spirits ſo implacably incenſed againſt one another ſhall meet, and like ſo many Scorpions, Snakes, and Adders be ſhut up together in the infernal Dens, how is it poſſible they ſhould forbear hiſſing at, and ſtinging, and ſpitting Venom in one anothers Faces. But then beſides the mutual Plagues which thoſe incenſed and furious Spirits muſt needs be ſuppoſed to inflict upon one another, they will be alſo nakedly expoſed to the powerful Malice of the Devils, thoſe fierce Executioners of Gods righteous Vengeance, who, as we now find by Experience have Power to ſuggeſt black and horrid Thoughts, and to torture our our Souls with ſuch dreadful Imaginations, as are far more ſharp and exquiſite than any bodily Torment. And if now they have ſuch Power over us when God thinks fit to let them looſe, what will they have hereafter, when theſe our wretched Spirits ſhall be wholly abandoned to their Mercy, and they ſhall have a free Scope to exerciſe their Fury upon us, and glut their hungry p. 42Malice with our Vexations and Torments? It ſeems at leaſt a mighty probable Notion that that horrid Agony of our Saviour in the Garden which cauſed him to ſhriek and grone, and ſweat as it were great Drops of Blood, was only the Effect of thoſe preternatural Terrors which the Devils, with whom he was then in Combat, impreſſed upon his innocent Mind. And if they had ſo much Power over his pure and mighty Soul that was ſo ſtrongly guarded with the moſt perfect and unſpotted Virtues, what will they have over ours when God hath abandoned us to them, and throws us as Preys into their Mouths? with what an helliſh Rage will they fly upon our guilty and timorous Souls, in which there is ſo much Tinder for their injected Sparks of Horror to take Fire on? When therefore our guilty Spirits ſhall not only be liable to the Scourge of God, but Devils and damned Ghoſts too ſhall have their full Swing at them, doubtleſs the Hell within them will be far more intollerable than any Hell of Fire and Brimſtone without them.

4ly. The Soul of Man is alſo liable to be confined to the moſt diſmal and uncomfortable Abodes. What or where the Abode of wicked Spirits is till the Morn of the Reſurrection, is no where expreſly determined in the Holy Scripture; but ſince, whereſoever they are, they are doubtleſs under the Power and Dominion of the Devil, who, as the Scripture aſſures us, is Prince of the Power of the Air; it is highly probable that their preſent Reſidence is in theſe lower Regions of the World; that either being chaſed by thoſe infernal Powers under whoſe Tyranny they are, they are continually p. 43hurrying about in theſe inferiour Tracts of Air, or, which perhaps is more probable, that they are impriſoned by thoſe inviſible Miniſters of the divine Juſtice within the dark Abyſſes and under-ground Vaults of the Earth, and not permitted, but upon ſpecial Occaſions, to come abroad into this upper Region of Light and Liberty. But whereſoever they are, it is doubtleſs in ſome ſuch horrid and diſmal Priſon, as is fit only to receive ſuch vile and deſperate Malefactors, and ſecure them till the great Aſſizes, when they ſhall be brought forth to receive their Tryal and final Judgment: And then being united to their Bodies, and thereby made liable to corporeal Torments, the Scripture expreſly affirms that they ſhall be ſhut up in everlaſting Flames, and be tormented for ever in a Lake of Fire and Brimſtone; for then the Lord himſelf ſhall come in Flames of Fire to render Vengance to all thoſe that obeyed not his Goſpel; and having with thoſe raging Flames ſet every Part of this lower World on Fire, he will re-aſcend with all his Train to the celeſtial Manſions, and leave the Wicked weltring for ever in this burning Vault below; for it is plain, that the everlaſting Fire to which he will then Sentence them is the Conflagration of the World, which, after the Juſt are raiſed, and caught up in the Clouds above the Reach of its aſpiring Flames, ſhall break forth on every ſide, and turn all this Atmoſphere into a Furnace of inquenchable Fire, and therein ſhall thoſe wicked Miſcreants that would not be reclaimed, be condemned to live for ever. For the Judgment being ended, the Judg and all his Retinue ſhall return, and leave them in the midſt of a burning World p. 44ſurrounded with Smoak and Fire, Darkneſs and Confuſion, and wrapt in fierce and mercileſs Flames, which ſhall ſtick cloſe to and pierce through and through their Bodies, and for ever prey upon, but never conſume them. And what an intolerable Mulct this is, I leave every Mans natural Senſe to judge.