Pneumatologia, a treatise of the soul of man wherein the divine original, excellent and immortal nature of the soul are opened, its love and inclination to the body, with the necessity of its separation from it, considered and improved, the existence, operations, and states of separated souls, both in Heaven and Hell, immediately after death, asserted, discussed, and variously applyed, divers knotty and difficult questions about departed souls, both philosophical, and theological, stated and determined, the invaluable preciousness of humane souls, and the various artifices of Satan (their professed enemy) to destroy them, discovered, and the great duty and interest of all men, seasonable and heartily to comply with the most great and gracious design of the Father, Son, and Spirit, for the salvation of their souls, argued and pressed / by John Flavel ...

DOCT. I.

That one Soul is of more value than the whole World.

I need not spend much time in the proof of it, when you have consider'd, that he who bought them, hath here weigh∣ed and valued them; and that the point before us is the re∣sult and conclusion of one that hath the best reason to know the true worth of them. That which I have to do, is to gather out of Scriptures the particulars, which put together, make up the full demonstration of the point.

1. And first, The invaluable worth of Souls appears from the manner of their Creation. They were created immediately by God, as hath been proved, and that not without the de∣liberation of the whole Trinity, Gen. 1.26. Let us make man. For the production of other Creatures, it was enough to give out the word of his command, Let there be light, let the earth and the waters bring forth; but when he comes to man, then you have no fiat, ••••t there he, but he puts his own hand immediately to it, as to the Master-piece of the whole Creation; yea, a counsel is call'd about it, Let us, imply∣ing

the just consultation and deliberation of all the Persons in the Godhead about it, that our hearts might be raised to the expectation of some extraordinary work to follow. great Counsels and wise Debates being both the forerunners and foundations of great Actions and Events to ensue there∣upon. Thus Elihu in Iob 35.10. None saith, Where is God my makers? and David in Psal. 149 2. Let Israel rejoyce in his makers: In both places the word is plural. The consulta∣tion here is only amongst the Divine P••rsons, no Angels are called to this Council-table, the whole matter was to be conducted by the Wisdom, and effected by the Power of God; and therefore there was no need to consult with any but himself, the wisdom of Angels being from him: but this great Council shews what an excellent Creature was now to be produced, and the excellency of that creature Man, was principally in his Soul; for the bodies of other Crea∣tures, which were made by the word of his command, are as beautiful, elegant, and neat as the body of man; yea, and in some respects more excellent. The Soul then was that rare piece which God in so condescending an expression tells us was created with the deliberation of a Go••head: those great and excellent Persons laid their heads, as it were, together, to project its Being.

And by the way, this may smartly check the pride and arrogance of Souls, who dare take it upon them to teach God, as we interpretatively do in our censures of his works, and murmures at his disposals of us. Shall that Soul, which is the product of his Wisdom and Counsel, dare to instruct or counsel its Maker? but that by the bye. You see there is a transcendent dignity and worth in the Soul of man above all other Beings in the World, by the peculiar way of its production into the number of created Beings: no wise man deliberates long, or calls a counsel about ordinary matters, much less the All-wise God.

2. Secondly, The Soul hath in it self an intrinsick worth and excellency worthy of that Divine Original whence it sprang: view it in its noble faculties and admirable powers, and it will appear to be a Creature upon which God hath laid out the riches of his Wisdom and Power.

There you shall find a Mind susc••ptive of all light, ••oth natural and spiritual, shining as 〈◊〉〈◊〉 Candle of God in the inner man, closing with Truth as the Iron doth with the at∣tractive Loadstone, a Shop in which all Arts and Sciences are laboured and formed: what are all the famous Libra∣ries and Monuments of Learning, but so many Systems of thoughts laboured and perfected in the active inquisitive minds of men? Truth is its natural and delectable object, it pur••u••s eagerly after it, and even spends it self and the body too in the chase and prosecution of Truth:* 1.1 when it lyes deep, as a subterranean treasure, the mind sends out innu∣merable thoughts re-inforcing each other in thick successi∣ons, to dig for and compass that invaluable treasure; if it be disguised by misrepresentations and vulgar prejudice, and trampled in the dirt under that disguise, there is an ability in the mind to discern it by some lines and features, which are well known to it, and both owne, honour and vindicate it under all that dirt and obloquy, with more respect; than a man will take up a p••ece of Gold▪ or a sparkling D••amond out of the gutter: it searches after it by many painful de∣ductions of reason,* 1.2 and triumphs more in the discovery of it, than in all earthly treasures; no gratification of sense like that of the mind, when it grasps its prey for which it hunted.

The mind passes through all the works of Creation, it views the several creatures on earth, considers the fabrick, use, and beauty of Animals, the signatures of Plants, pene∣trating thereby into their Nature and Virtues: it views the vast Ocean, and the large train of Causes laid together in all these things, for the good of man, by God whose Name it reads in the most diminutive creature it beholds on earth.

It can in a moment mount it self from Earth to Heaven, view the face thereof, describe the motions of the Sun in the Ecliptick, calculate Tables for the motions of the Planets and fixed Stars, invent convenient Cycles for the computations of Time, foretel at a great distance the dismal Eclipses of the Sun and Moon, to the very Dig••••, and the ••ortentous Con∣junctions of the Planets, to the very minute of their Ingress: these are the pleasant imployments of the Understanding.

But there is an higher game at which this Eagle plays, it reckons it self all thi•••••• ••••ile imploy'd as much beneath its capacity, as Domitian in catching flies: though these be law∣ful and pleasant exercises, when it hath leisure for them, yet it is fitted for a much nobler exercise, even to penetrate the glorious Mysteries of Redemption, to trace redeeming love through all the astonishing methods, and manifold discove∣ries of it, and yet higher than all this, it is capable of an im∣mediate sight or facial vision of the blessed God, short of which it receives no pleasure that is fully agreeable to its no∣ble powers and infinite appetite.

View its Will, and you shall find it like a Queen upon the Throne of the Soul, swaying the Scepter of Liberty in her hand,* 1.3 (as one expresseth it) with all the affections waiting and attending upon her. No Tyrant can force it, no tor∣ment can wrest the golden Scepter of Liberty out of its hand, the keys of all the Chambers of the Soul hang at its girdle, these it delivers to Christ in the day of his power; victori∣ous Grace sweetly determines it by gaining its consent, but commits no rape upon it by unnatural coaction. God ac∣cepts its offering, though full of imperfections; but no ser∣vice is accepted without it, how excellent soever the mat∣ter of it.

View the Conscience and Thoughts with their self-reflexive abilities, wherein the Soul retires into it self, and sits con∣cealed from all eyes but his that made it, judging its own actions, and censuring its estate; viewing its face in its own glass, and correcting the indecencies it discovers there: Things of greatest moment and importance are silent∣ly transacted in this Council-chamber betwixt the Soul and God; so remote from the knowledge of all Creatures, that neither Angels,* 1.4 Devils, or men can know what it is doing there, but by uncertain guess, or revelation from God: here it impleads,* 1.5 condemns, and acquits it self as at a privy Session, with respect to the Judgment of the great Day: here it meets with the best of comforts,* 1.6 and with the worst of terrors.

Take a survey of its Passions and Affections, and you will find them admirable: see how they are placed by Divine Wisdom in the Soul, some for defence and safety, others

for delight and pleasure. Anger actuates the Spirits, and rouzeth its courage, enabling it to break through difficul∣ties: Fear keeps Sentinel, watching upon all dangers that approach us: Hope forestals the good, and anticipates the joys of the next Life, and thereby supports and strengthens the Soul under all the discouragements and pressures of the present life: Love unites it to the chiefest Good; he that dwelleth in love, dwelleth in God, and God in him: Zeal is the Dagger which love draws in Gods cause and quarrel, to secure it self from sin, and testifie its resentments of Gods dishonour.

O what a Divine spark is the Soul of man! well might Christ prefer it in dignity to the whole World.

3. Thirdly, The worth of a Soul may be gathered and discerned from its subjective capacity and hability both of Grace and Glory. It is capable of all the graces of the Spi∣rit, of being silled with the fulness of God, Eph. 3.19. to live to God here, and with God for ever. What excellent Graces do adorn some Souls! How are all the rooms richly hanged with Divine and costly Hangings, that God may dwell in them! This makes it like the carved works of the Temple, overlaid with pure Gold; here is Glory upon Glo∣ry, a new Creation upon the old; in the inmost parts of some Souls is a spiritual Altar erected with this Inscription, Holiness to the Lord: Here the Soul offers up it self to God in the sacred flames of Love, and here they sacrifice their vile affections, devoting them to destruction to the glory of their God: here God walks with delight, even a delight beyond what he takes in all the stately Structures and mag∣nificent adorned Temples in the whole World, Isa. 66.1, 2.

No other Soul besides mans is marriageable to Christ, or capable of Espousals to the King of Glory: they were not designed, and therefore not endued with a capacity for such an honour as this; but such a capacity hath every Soul, even the meanest on Earth, and such honour have all his Saints: others may,* 1.7 but they are betrothed to Christ in this World, and shall be presented without spot before him in the World to come.

It is now a lovely and excellent Creature in its naked na∣tural

state, much more beautiful and excellent in its sanctifi∣ed and gracious state; but what shall we say, or how shall we conceive of it, when all spots of sin are perfectly washed off its beautiful face in Heaven, and the glory of the Lord is risen upon it! When its filthy garments are taken away, and the pure robes of perfect Holiness, as well as Righte∣ousness, superinduced upon this excellent Creature! If the imperfect beauty of it, begun in Sanctification, enamou••ed its Saviour, and made him say, Thou hast ravished my heart with one of thine eyes, with one of the chains of thy neck; what will its beauty and his delight in it be in the state of perfect••punc;Glorification! As we imagine the Circles in the Hea∣vens to be vastly greater than those we view upon the Globe, so must we imagine in the case before us.

4. Fourthly, The preparations God makes for Souls in Heaven, speak their great worth and value. When you lift up your eyes to Heaven, and behold that bespangled Azure Canopy, beset and inlaid with so many golden Studs, and sparkling Gems, you see but the floor or pavement of that place which God hath prepared for some Souls. He furnished this World for us before he put us into it; but as delightful and beautiful as it is, it is no more to be compa∣red with the Fathers house in Heaven, than the smallest rui∣ned Chapel your eyes ever beheld, is to be compared with Solomons Temple when it stood in all its shining glory.

When you see a stately magnificent Structure built, rich∣est Hangings and Furniture prepared to adorn it, you con∣clude some great persons are to come thither; such prepara∣tions speak the quality of the Guests.

Now Heaven, yea the Heaven of Heavens, the Palace of the great King, the Presence-chamber of the Godhead is prepared, not only by Gods Decree and Christs Death, but by his Ascension thither in our Names, and as our Forerun∣ner for all renewed and redeemed Souls: Ioh. 14.2. In my Fathers house are many mansions, if it were not so, I would have told you; I go to prepare a place for you.

And where is the place prepared for them? but in his Fa∣thers house; the same place, the very same house where the Father, Son and Spirit themselves do dwell: such is the love

of Christ to Souls, that he will not dwell in one house, and they in another; but as he speaks, Ioh. 12.26. Where I am, there shall my servant also be. There is room enough in the Fathers house for Christ and all the Souls he redeemed to live and dwell together for evermore. His Ascension thither was in the capacity of a common or publick person, to take Livery and Seisin of those many mansions for them, which are to be filled with their inhabitants, as they come thither in their respective times and orders.

5. Fifthly, The great price with which they were redee∣med and purchased, speaks their dignity and value. No wise man will purchase a trifle at a great price, much less the most wise God. Now the redemption of every Soul stood in on less than the most precious Blood of the Lord Jesus Christ: 1 Pet. 1.18, 19. You know (saith the Apostle there) that ye were not redeemed with corruptible things, as silver and gold— But with the precious blood of Christ, as a Lamb with∣out blemish and without spot. All the gold and silver in the world was no Ransom for one Soul; nay, all the blood of the Creatures, had it been shed as a Sacrifice to the glory of Justice, or even the blood which is most dear to us, as being derived from our own, I mean the blood of our dear Chil∣dren, even of our first-born, the beginning of our strength, which usually have the strength of affection: I say, none of this could purchase a pardon for the smallest sin that ever any Soul committed, much less was it able to purchase the Soul it self, Micah 6.6, 7. Thousands of rams, and ten thousand rivers of oyl, or our first-born are no ransom to God for the sin of the Soul. It is only the precious Blood of Christ that is a just ransom or counterprice, as it's called, Matth. 20.28.

Now who can compute the value of that Blood? such was the worth of the Blood of Christ, which by the communica∣tion of properties, is truly stiled the Blood of God; that one drop of it is above the estimations of men and Angels; and yet before the Soul of the meanest man or woman in the World could be redeemed, every drop of his Blood must be shed; for no less than his Death could be a price for our Souls. Hence then we evidently discern an invaluable worth

in Souls. A whole Kingdom is taxed when a King is to be ransomed, the delight and darling of Gods Soul must dye, when our Souls are to be redeemed. O the worth of Souls!

6. Sixthly, This evidences the transcendent dignity and worth of Souls, that Eternity is stampt upon their actions, and theirs only of all the Beings in this World: the acts of Souls are immortal, as their Nature is, whereas the actions of other Animals having neither moral goodness or moral evil in them, pass away as their Beings do.

The Apostle therefore in Gal. 6.7. compares the actions of men in this world to seed sown, and tells us of everlast∣ing fruits we shall reap from them in the next life: they have the same respect to a future account that seed hath to the Harvest; he that soweth iniquity shall reap vanity, (i. e.) everlasting disappointment and misery, Prov. 22.8. and they that now sow in tears, shall then reap in joy, Psal. 126.5. every gracious action is the seed of joy, and every sinful action the seed of sorrow; and this makes the great diffe∣rence betwixt the actions of a rational Soul, and those done by Beasts: and if it were not so, man would then be wholly sway'd by sense and present things, as the beasts are, and all Religion would vanish with this distinction of actions.

Our actions are considerable two ways, physically and mo∣rally; in the first sense they are transient, in the last perma∣nent: a word is past assoon as spoken, but yet it must and will be recalled and brought into the Judgment of the great Day, Matth. 12.36. whatever therefore a man shall speak, think, or do, once spoken, thought, or done, it becomes eternal, and abides for ever. Now, what is it that puts so great a difference betwixt humane and brutal actions, but the excellent Nature of the reasonable Soul? 'Tis this which stamps immortality upon humane actions, and is at once a clear proof both of the immortality and dignity of the Soul of man, above all other Creatures in this World.

7. Seventhly, The contention of both Worlds, the strife of Heaven and Hell about the Soul of man, speaks it a most precious and invaluable Treasure.

The Soul of man is the Prize about which Heaven and

Hell contend: the great design of Heaven is to save it, and all the plots of Hell to ruine it. Man is a Borderer betwixt both Kingdoms, he lives here upon the Confines of the spi∣ritual and material World; and therefore Scaliger fitly calls him, Vtrius{que} mundi nexus, one in whom both worlds meet: his body is of the earth, earthly; his Soul the off-spring of a Deity, heavenly. It is then no wonder to find such tug∣ging and pulling this way and that way, upward and down∣ward, such ••allies from Heaven to rescue and save it, such incursions from Hell to captivate and ruine it.

The infinite Wisdom of God hath laid the plot and design for its Salvation by Christ in so great depth of counsel, that the Angels of Heaven are astonished at it, and desire to pry into it. Christ in pursuance of this eternal project came from Heaven professedly to seek and to save lost Souls, Luke 19.10. He compares himself to a good Shepherd who lea∣veth the ninety nine to seek one lost sheep, and having ••ound it, brings it home upon his shoulders, rejoycing that he hath found it, Luke 15.5.

Hell imploys all its skill and policy, sets a-work all wiles and stratagems to destroy and ruine it: 1 Pet. 5.8. Your ad∣versary the Devil goeth about as a roaring lion, seeking whom he may devour. The strong man armed gets the first possession of the Soul, and with all his forces and policies labours to secure it as his property, Luke 11.21. Christ raises all the spiritual Militia, the very posse Coeli, the Powers of Heaven to rescue it, 2 Cor. 10.4, 5. And do Heaven and Earth thus contend, think you, de lana caprina, for a thing of nought? No, no, if there were not some singular and peculiar excel∣lency and worth in mans Soul, both worlds would never tug and pull at this rate, which should win that Prize: It was a great Argument of the worth and excellency of Homer, that incomparable Poet, that seven Cities contended for the ho∣nour of his Nativity:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Smyrna, Rhodes, Co••ophon, Salamis, Chins, Argos, and Athens were all at strife about one poor man, who should crown

themselves with the honour of his birth: but when Heaven and Hell shall contend about a Soul, certainly it much more speaks the dignity of it, than the contention of seven Cities for one Homer.

What are all the wooings, expostulations, and passionate beseechings of Christs Ministers, what are all the convicti∣ons of Conscience, and strong impressions made upon the affections; what are all strokes from Heaven upon men in the way of sin: I say, what are all these but the tuggings of Heaven to draw Souls out of the snares of Hell?

And what are the hellish temptations that men feel in their hearts, the alluring objects presented to their eyes, the ensnaring examples that are set round about them; but the tuggings of Satan, if possible, to draw the Souls of men into the same condemnation and misery with himself?

Would Heaven and Hell be up in Arms, as it were, and strive at this rate for nothing? Thy Soul, O man, how vile∣ly soever thou depreciatest and slightest it, is of high esteem, a rich purchace, a Creature of nobler rank than thou art aware of. The wise Merchant knows the value of Gold and Diamonds, though ignorant Indians would part with them for Glass-beads and Tinsel toyes. And this leads us to

8. The eighth Evidence of the invaluable worth of Souls, which is the joy in Heaven, and the rage in Hell for the gain and loss of the Soul of man.

Christ who came from Heaven, and well knew the frame and disposition of the Inhabitants of that City,* 1.8 tells us, That there is joy in the presence of the Angels of God over one sinner that repenteth, Luke 15.7, 10. No sooner is the heart of a sinner darted with conviction, broken with sorrow for sin, and begins to cry, Men and brethren, what shall I do? but the news is quickly in Heaven, and sets all the City of God a rejoycing at it, as is in the chief City of a Kingdom when a young Prince is born.

We never read that Christ laughed in all his time on Earth; but we read, that he once rejoyced in Spirit, Luke 10.21. And what was the occasion of that his joy, but the success of the Gospel in the Salvation of the Souls of men? Now certainly it must be some great good that so affects

Christ and all his Angels in Heaven at the sight of it: the degree of a wise mans joy is according to the value of the ob∣ject thereof: no man that is wise will rejoyce, feel his heart leap within him for gladness at a small or common thing.

And as there is joy in Heaven for the saving, so certainly there is grief and rage in Hell for the loss of a Soul. No sooner had God by Pauls Ministry converted one poor Lydia at Philippi, whither he was called by an immediate Express from Heaven for that service, but the Devil put all the City into an uproar, as if an Enemy had landed on their Coast, and raised a violent Persecution, which quickly drave him thence, Acts 16.9, 14, 22.

And indeed what are all the fierce and cruel persecutions of Gods faithful Ministers, but so many efforts of the rage and malice of Hell against them, for plucking Souls as so many captives and preys out of his paws? For this he owes them a spight, and will be sure to pay them, if ever he get them at an advantage. But all this joy and grief demon∣strates the high and great value of the Prize which is won by Heaven, and lost by Hell.

9. Ninthly, The institution of Gospel-Ordinances and the appointment of so many Gospel-Officers purposely for the saving of Souls, is no small evidence of what value and esteem they are.

No man would light and maintain a Lamp fed with golden Oyl, and keep it burning from Age to Age, if the work to be done by the light of it were not of a very precious and important nature; what else are the Dispensations of the Gospel, but Lamps burning with golden Oyl to light Souls to Heaven, Zech. 4.2, 3, 4, & 12. compared: a magnifi∣cent Vision is there presented to the Prophet, viz. a Can∣dlestick of Gold with a Bowl or Cistern upon the top of it, and seven Shafts with seven Lamps at the ends thereof, all lighted: and that these Lamps might have a constant sup∣ply of oyl, without any accessary humane help, there are presented (as growing by the Candlestick) two fresh and green Olive-trees on each side thereof, ver. 3. which do empty out of themselves golden Oyl, ver. 12. naturally dropping and distilling it into that Bowl, and the two Pipes

thereof to feed the Lamps continually. Under this stately Emblem you have a lively representation of the spiritual Gifts and Graces distilled by the Spirit into the Ministers of the Gospel, for the use and benefit of the Church, as you find not only by the Angels Exposition of it here, but by the Spirits allusion to it, and accommodation of it in Rev. 11.3, 4. See herein what price God puts upon the salvation of Souls: Gospel Lamps are maintain'd for their sakes, not with the sweat of Ministers brows, or the expence and waste of their Spirits, but by the precious Gifts and Graces of Gods Spirit continually dropping into them for the use and service of Souls. These ministerial Gifts and Graces are Christs Ascension-gifts, Eph. 4.8. When he ascended up on high, he gave gifts unto men; and what were the Royal gifts of that triumphant day? why, he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Tea∣chers, for the perfecting of the Saints, for the work of the Mini∣stry, for the edifying of the body of Christ. It is an allusion to the Roman Triumphs, wherein the Conqueror did spargere missilia, scatter abroad his treasures among the people. It is reported of the Palm-tree saith one, that when it was first planted in Italy, they water'd its roots with Wine to make it take the better with the Soil; but God waters our Souls with what is infinitely more costly than Wine, he waters them with the Heart-blood of Christ, and the precious Gifts and Graces of the Spirit, which certainly he would never do, if they were not of great worth in his eyes. O how many excellent Ministers who were, as is said of Iohn, burn∣ing and shining Lights in their places and generations, have spent themselves, and how many are there who are willing to spend and be spent, as Paul was, for the salvation of Souls! God is at great expences for them, and therefore puts a very high value upon them.

Now all this respects the Soul of man, that is the object of all ministerial labours. The Soul is the terminus actionum ad intra, the subject on which God works, and upon which he spends all those invaluable treasures. 'Tis the Soul which he aims at, and principally designs and levels all to, and reckons it not too dear a rate to save them at.

No man will dig for common stones with golden Mat∣tocks,

the instruments that would be worn out being of far greater value than the thing. This may convince us of what worth our Souls are, and at what rates they are set in Gods Book, that such instruments are sent abroad into the World, and such precious Gifts and Graces like golden Oyl spent continually for their Salvation: whether Paul, or Apollo, or Cephas, all are yours, 1 Cor. 3.22. (i. e.) all set apart for the service and salvation of your Souls.

10. Tenthly, The great encouragements and rewards God propounds, and promiseth to them that win Souls, speaks their worth, and Gods great esteem of them.

There cannot be a more acceptable service done to God, than for a man to set himself heartily and diligently to the Conversion of Souls: so many Souls as a man instrumentally saves, so many Diadems will God crown him withal in the great Day. S. Paul calls his converted Philippians his joy and his crown, Phil. 4.1. and tells the converted Thessaloni∣ans, they were his Crown of rejoycing in the presence of Iesus Christ at his coming, 1 Thess. 2.19. There is a full reward assured by promise to those that labour in this great service, Dan. 12.3. And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever. The wisdom here spoken of I conceive not to be only that whereby a man is made wise to the salvation of his own Soul, but whereby he is also furnish∣ed with skill for the saving of other mens Souls, according to that, Prov. 11.30. He that winneth souls is wise: and so the latter Phrase is exegetical of it, meaning one and the same thing by being wise, and turning many unto righteous∣ness: and to put men upon the study of this wisdom, he puts a very honourable title upon them, calling them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the justifiers of many, as in 1 Tim. 4.16. they are said to save others. Here is singular honour put up∣on the very instruments imploy'd in this honourable service, and that is not all; but their reward is great hereafter, as well as their honour great at present: they shall shine as the brightness of the firmament, and the stars for ever and ever. The Firmament shines like a Saphir in it self, the Stars and Planets more gloriously again; but those that faithfully la∣bour

in this work of saving Souls, shall shine in Glory for ever and ever, when the Firmament shall be parched up as a scrowl. O what rewards and honours are here to provoke men to the study of saving Souls! God will richly recom∣pense all our pains in this work: if we did but only sow the seed in our days, and another enters into our labours, and waters what we sowed, so that neither the first hath the comfort of finishing the work, nor the last the honour of be∣ginning it; but one did somewhat towards it in the work of Conviction, and the other carried it on to greater matu∣rity and perfection, and so neither the one or other began and finished the work singly; yet both shall rejoyce in Hea∣ven together, Ioh. 4.36.

You see what honours God puts upon the very instru∣ments imploy'd in this work, even the honour to be Savi∣ours under God of mens Souls, Iam. 5.20. and what a full reward of glory, joy, and comfort they shall have in Hea∣ven: all which speaks the great value of the Soul with God. Such encouragements and such rewards would never have been propounded and promised, if God had not a singular estimation of them.

And the more to quicken his instruments to all diligence in this great work, he works upon their fears as well as hopes; threatens them with Hell, as well as incourages them with the hopes of Heaven: tells them he will require the blood of all those Souls that perish by their negligence; Their blood, saith he, will I require at that watch-mans hands, Ezek. 33.6. which are rather Thunderbolts than words, saith Chrysostom. By all which you see what weight God lays up∣on the saving or losing of Souls: such severe charges, great encouragements, and terrible threats had never been pro∣pounded in Scripture, if the Souls of men had not been in∣valuably precious.

11. Eleventhly, It is no small evidence of the preciousness and invaluable worth of Souls, that God manifests so great and tender Care over them, and is so much concern'd about the evil that befals them.

Among many others, there are two things in which the tender care of God for the good of Souls is manifested,

• (1.) In his tenderness over them in times of distress and danger, as a tender father will not leave his sick child in other hands, but sits up and watches by him himself, and administers the Cordials with his own hands; even so the great God expresseth his care and tenderness, Isa. 57.15. I dwell in the high and holy place, with him also that is of a con∣trite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Behold the condescend∣ing tenderness of the highest Majesty! Is a Soul ready to faint and fail, O how soon is God with it, with a reviving Cordial in his hand, lest the spirit should fail before him, and the Soul which he hath made? as it is vers. 16. yea, he put it into Christs Commission to preach good tidings to the meek, and to bind up the broken-hearted, Isa. 61.1. and not only inserts it in Christs Commission, but gives the same in solemn charge to all his inferior Messengers whom he im∣ploys about them, Isa. 35.3. Strengthen ye the weak hands, and confirm the feeble knees; say to them that are of a fearful heart, Be strong, fear not.
• (2.) His special regard to Souls is evidenced in his severe prohibitions to all others to do nothing that may be an oc∣casion of ruine to them. He charges it upon all, That no man put a stumbling-block, or an occasion to fall in his brothers way, Rom. 14.13. that by the abuse of our own liberty, we destroy not him for whom Christ died, Rom. 14.15. And what doth all this signifie, but the precious and invaluable worth of Souls?

12. Lastly, It is not the least evidence of the dignity of mans Soul, that God hath appointed the whole Host of An∣gels to be their Guardians and Attendants.

Are they not all ministring Spirits, sent forth to minister for them, who shall be heirs of salvation? Heb. 1.14.

Are they not?] It is no doubtful question, but the strong∣est way of affirmation; nothing is surer than that they are

All] Not one of that heavenly Company excepted. The highest Angel thinks it no disparagement to serve a Soul for whom Christ die. Well may they all stoop to serve them,

w••en they see Christ their Lord hath stooped even to death to save them. They are all of them

Ministring Spirits] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, publick Officers to whom their Tutelage is committed: to them it belongs to attend, serve, protect, and relieve them. The greatest Peers and Barons in the Kingdom think it not below them to wait upon the Heir apparent to the Crown in his Minority; and no less dignity is here stampt by God upon the Souls of men, whom he calls

Heirs of Salvation] And in some respect nearer to Christ than themselves are; on this account it is that the An∣gels delight to serve them. Christs little ones upon earth have their Angels, which always behold the face of God in Heaven, Mat. 18.10. and therefore saith our Lord there, Take heed you despise not one of these little ones; they are great∣er persons than you are aware of. Nor is it enough that one Angel is appointed to wait upon all, or many of them, but many Angels, even a whole Host of them are sometimes sent to attend upon one of them. As Iacob was going on his way, the Angels of God met him, and when he saw them, he said, This is Gods host, Gen. 32.1, 2.

The same two offices which belong to a Nurse to whom the Father commits his Child, belong also to the Angels of Heaven, with respect to the Children of God, viz. to keep them tenderly whilst they are abroad, and bring them home to their Fathers house at last. And how clearly doth all this evince and demonstrate the great dignity and value of Souls? Was it an Argument of the Grandeur and Magnificence of King Solomon, that he had two hundred men with Targets, and three hundred men with Shields of beaten Gold for his ordinary Guard every day? And is it not a mark of far greater dignity, than ever Solomon had in all his glory, to have Hosts of Angels attending us? In comparison with one of this Guard Solomon himself was but a Worm in all his Magnificence.

And now lay all these Arguments together, and see what they will amount to. You have before you no ordinary Creature; for, (1.) it was not produced as other Creatures were, by a meer word of command, but by the delibera∣tion of the great Council of Heaven: and, (2.) such are the

high and noble faculties and powers found in it, as render it agreeable to, and becoming such a Divine Original. Ye••, (3.) by reason of these its admirable powers it becomes a capable subject both of Grace here, and Glory hereafter. (4.) Nor is this its capacity in vain, for God hath made glorious preparations for some of them in Heaven. (5.) And purchased them for Heaven, and Heaven for them at an in∣valuable price, even the precious Blood of Christ. (6.) And stampt immortality upon their actions, as well as natures. (7) Both Worlds contend and strive for the Soul, as a prize of greatest value. (8) Their Conversion to Christ is the Triumph of Heaven, and Rage of Hell. (9.) The Lamps of Gospel-Ordinances are maintained over all the reformed Christian World to light them in their passage to Heaven. (10.) Great rewards are propounded to all that shall hear∣tily endeavour the salvation of them. (11.) The care of Heaven is exceeding great and tender over them. And (12.) the heavenly Host of Angels have the charge of them, and reckon it their honour to serve them. These things duly weighed, bring home the conclusion with demonstrative clearness to every mans understanding, That one Soul is of more value than the whole World, which was the thing to be proved. What remains is the improvement of this excel∣lent subject, in these following Inferences.

Inference I.

THE Soul of man appearing to be a Creature of such transcendent dignity and excellency, this truth ap∣pears of equal clearness with it, That it was not made for the body, but the body for it; and therefore it is a vile abuse of the noble and high-born Soul, to subject it to the lusts, and enslave it to the drudgery of the inferior and more ignoble part.

The very Law of Nature assigns the most honourable pla∣ces and imployments to the most noble and excellent Crea∣tures, and the baser and inferior to things of the lowest rank and quality. The Sun, Moon, and Stars are placed by this Law in the Heavens, but the Ignis fatuus and the Glow-worm in the Fens and Ditches. Princes are set upon Thrones of

Glory, the Beggers lodg'd in Barns and Stables: and if at any time this order of Nature be inverted, and the baser sup∣press and perk over the more noble and honourable Beings, it is looked upon as a kind of Prodigy in the Civil World: and so Solomon represents it, Eccles. 10.7. I have seen servants upon horses, and Princes walking as servants upon the earth, (i. e.) I have seen men that are worthy of no better imploy∣ments than to rub Horses heels, in the Saddle, with their Trappings; and men who deserve to bear rule and to govern Kingdoms, men who for their great ability and integrity deserved to sit at Helm, and moderate the Affairs of King∣doms, these have I seen walking as servants upon the earth, and this he calls an evil under the Sun, that is an Ataxie, confusion or disorder in the course of Nature.

Now there can never be that difference and vast odds be∣twixt one man and another, as there is betwixt the Soul and the body of every man. A King upon the Throne is not so much above a Begger that cryes at our doors for a crust, as the Soul is above a body; for the Soul of a Begger is of the same Species, Original, and Capacity of happiness with the Soul of the most illustrious Prince: and sometimes greater Excellencies of mind are found in the lowest rank and order of men; Better is a poor and wise child, than an old and foolish King, Eccles. 4.13. but the Soul of the meanest person in the World, is better than all the bodies in it; and there∣fore to make the noble and high-born Soul a slave, a meer drudge to the vile body; as the Apostle calls it, Phil. 3.21. The body of this vileness; what is it but to set the Begger on Horse-back, and make the King lacquey after him on foot.

It was a generous resentment that an Heathen had of the dignity of his own Soul,* 1.9 and a very just abhorrence of so vile an abuse of it, when he said, I am greater, and born to greater things, than that I should be a slave to my body.

I know there is a debt of duty the Soul owes to its own body, and few Souls are to be found too careless or dila∣tory in the discharge thereof: where one Soul needs the Spur in this case, thousands need the Curb. Most Souls are over-heated with zeal for the concerns of the flesh, worn out and spent in its constant drudgery: their whole life is but a ser∣ving of divers lusts and pleasures, as the Apostle speaks, Tit. 3.3.

Imperious lusts are cruel Task-masters, they give the Soul no rest; the more provision the Soul brings in to satisfie them, the more they rage, like fire by the addition of more fuel. What a sad sight is it to see a noble immortal Soul enslaved,* 1.10 as the Apostles word is, Tit. 1.7. to wine? to filthy lucre, to a thousand sorts of vassallage; like a Tapster in a common Inn, now running up stairs, and then down, at every ones knock and call?

O what perpetual hurry and noise do thousands of Souls live in! so that they have no time to retire into themselves, and think for what end and use they were created, and sent into this World: all their thoughts, all their cares, all their studies and labours are taken up about that perishing, clog∣ging, ensnaring body, which must so shortly fall a prey to the worms. How many millions of poor Creatures are there that labour and toil all their life long for a poor, bare main∣tenance of their bodies, and never think they have any other business to do in this World?

And how many of an higher rank are charm'd by a thick succession of fleshly delights and pleasures into a deep ob∣livion of their eternal concerns? so that their whole life is but one intire diversion from the great business and proper end of it: Iam. 5.5. Ye have lived in pleasure on earth, lived in them, as the fish doth in the water, its proper Element, or the Eel in the mud. Sometimes it falls out at the very close of a vain voluptuous life, when they see all their de∣lights shrinking away at the approaches and appearance of death; that they begin to be a little startled at the change which is about to be made upon them, and to cry, O what shall we do now! Ah poor Souls, is that a time to think what you shall do, when you are just stepping into the aw∣ful state of Eternity? O that this had been thought on in season; but you could find no leisure for one such thought. Now you begin to wish time had been rescued out of the hands of the cares and pleasures of this life for better pur∣poses; but it's gone, and never more to be recalled.

Inference II.

IS the Soul so invaluably precious, then the Salvation of the Soul is to be the great care and business of every man in this life.

Where one thought is spent about this question, What shall I eat, drink, and put on, a thousand should be spent a∣bout that question, What shall I do to be saved? If a Treasure of ten or twenty thousand pounds were committed to your trust and charge, and for which (in case of loss) you must be responsible, would not your thoughts, cares, and fears be working night and day about it, till you be satisfied it is safe and out of danger, and then your mind would be at rest, but not before. Thy Soul, O man, is more worth than the Crowns and Treasures of all the Princes in the World: if all their Exchequers were drained, and all their Crown-Jewels sold to their full value, they could never make up half a Ransom for the Soul of the poorest and meanest man. This invaluable Treasure is committed to your charge, if it be lost, you are lost for ever: that which St. Matthew calls the losing of the Soul in my Text, St. Luke calls losing himself: if the Soul be lost, the man is lost: the body is but as a Boat fastned to the stern of a stately Ship, if the Ship sink, the Boat follows it.

O therefore what thoughts, what fears, what cares should exercise the minds of men day and night, till their precious Souls be out of all danger! Methinks the sound of this Text should ring a perpetual Alarm in the ears of careless sinners, and make them hasten to the Ensurance-Office, as Merchants do, who have great Adventures in danger at Sea. It was counsel given once to a King, and worthy to be prest upon all, from the King to the Begger, to ruminate these words of Christ one quarter of an hour every day, 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? certainly it would make men slack their pace, and cool themselves in their hot and earnest pursuit of the trifles of this World, and convince them, that they have somewhat else to do of far greater importance.

It was not without great and weighty reason therefore, that the Apostle Peter exhorts to all diligence to make our calling and election sure, 2 Pet. 1.10. there are two words in this Text of extraordinary weight,* 1.11 Give all diligence, the word is study; the utmost intention of the mind, pondering and comparing things in the thoughts, valuing reasons for, and objections against the point before us, this is study; and such as calls for all diligence where the subject matter is (as to be sure, here it is) of the greatest importance: and what is the subject matter of all this study and diligence? Why, it is the most solemn of all works that ever came un∣der the hand of man,* 1.12 to make our calling and election sure, firm, stable, or fixed, as a building raised upon square and strong foundation; or as a conclusion is sure, when regularly drawn from certain and indubitable premisses, there can never be too much care, too much study or pains, about that which can never be too well secured.

Many Souls never spent one solemn hour in a close and serious debate about this matter, others have taken a great deal of pains about it, they have broken many nights sleep, poured out many prayers, made many a deep search into their own hearts, walked with much conscientious watchful∣ness and tenderness, proposed many a serious case of Con∣science to the most judicious and skilful Ministers and Chri∣stians: and after all, their security is not such as fully satis∣fies; and probably one reason of it may be the great weight wherewith the matters of their Salvation lye upon their spi∣rits. O that these Soul-concerns did bear upon all, as they do upon some: it requires more time, more thoughts, more prayers to make these things sure, than most are aware of.

Inference III.

IF the Soul be so precious, then cetainly it is the special care of Heaven, that which God looks more particularly after, than any other Creature on Earth.

There is an active vigilant Providence that superintends every Creature upon Earth: there is not the most despicable diminutive Creature that lives in the World, left without

the line of Providence. God is therefore said to give them all their meat in due season, and for that end they all wait upon him, Psal. 104.27. as a great and provident House∣keeper orders daily convenient provisions for all his Family, even to the least and lowest among them: the smallest In∣sects and Gnats which swarm so thick in the Air, and of the usefulness of whose Being it is hard to give an account; yet as the incomparably learned Dr. More well observes,* 1.13 these all find nourishment in the World, which would be lost, if they were not, and are again convenient nourishment them∣selves to others that prey upon them.

But Man is the peculiar, special care of God, and the Soul of man much more than the body. Hence Christ forti∣fies the Faith of Christians against all distrusts of Divine Pro∣vidence, even from their Excellency above other Creatures, Matth. 10.31. Ye are of more value than many sparrows: and Matth. 6.26. your heavenly Father feeds the Fowls of the Air, and are ye not much better than they? and vers. 30. he cloaths the grass of the field, and shall he not much more cloath you? And so the Apostle, 1 Cor. 9.9. Doth God take care for oxen? or saith he it altogether for our sakes? for our sakes no doubt this is written. In all which places the dignity of man above all Animals and Vegetables, in respect of both natural Excellency of his reasonable Soul, but especially the gracious endowments of it, which endear it far more to its Maker: this is the very hing of the Argument, and a firm ground for the Believers Faith of Gods tender care over both parts, but especially the Soul. The body of a Believer is Gods Creature as well as his Soul; but that being of less value, hath not such a degree of care and tenderness expressed to∣wards it, as the Soul hath: the Fathers care is not so much for the Childs cloaths, as it is for the Child himself. Besides, the immediate wants and troubles of the Soul, which are Idiopathetical, are far more sharp and pinching than those it suffers upon the bodies account, which are but Sympathetical; and therefore when-ever such an excellent Creature, as a sanctified Soul, which is in Christ, or a Soul designed to be sanctified, which is moving towards Christ, fall under those heavy pressures and distresses, (as they often do) and are ready to fail; let it be assured its merciful Creator will not

fail to relieve, support, revive, and deliver it as often as it shall fall into those deep distresses.

Hear how his compassionate tenderness is expressed to∣wards distressed Souls, Isa. 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will not I forget thee.

Sooner shall a Woman, the more tender Sex, forget not the Nurse-child that only sucks her breast, but the child, yea the son of her womb, and that not when grown and pla∣ced abroad, but whilst it hangs upon her breast, and draws love from her heart, as well as milk from her breast; than God will forget a Soul that fears him. Let gracious Souls fortifie their Faith therefore in the Divine care, by consider∣ing with what a peculiar eye of estimation and care God looks upon them above all other Creatures in the World: only beware you so eye not the natural or spiritual excellen∣cies of your Souls, as to expect mercy for the sake thereof, as if your Souls were worthy for whose sake God should do this: no, no, sin hath nonsuited that Plea, all is of free Grace, not of debt; but he minds us what reputation the new Creation brings the Soul into with its God.

Inference IV.

IF the Soul of man be so precious, how precious and dear to all Believers should the Redeemer and Saviour of their precious Souls be?

Vnto you therefore that believe he is precious, saith the Apo∣stle, 1 Pet. 2.7. though he be yet out of our sight, he should never be one whole hour together out of our hearts and thoughts: 1 Pet. 1.8. Whom having not seen ye love, whom though now ye see him not, yet believing ye rejoyce with joy un∣speakable and full of glory. The very Name of Christ, saith Bernard,* 1.14 is Honey in the mouth, Melody in the ear, and a very Jubilee in the heart. The blessed Martyr Mr. Lambert made this his Motto, None but Christ, none but Christ. Mo∣linus was seldom observ'd to mention his Name without drop∣ping eyes. Iulius Palmer in the midst of the flames moved his scorched lips, and was heard to say, Sweet Iesus, and fell

asleep. Paul fastens upon his Name as a Bee upon a sweet flower, and mentions it no less than ten times in the compass of ten verses, 1 Cor. 1. as if he knew not how to leave it.

There is a twofold preciousness of Christ, one in respect of his essential Excellency and Glory, in this respect he is glo∣rious as the only begotten Son of God, the brightness of his Fathers Glory, and the express Image or Character of his Person, Heb. 1. the other is in respect of his relative useful∣ness and suitableness to all the needs and wants of poor sin∣ners; as he is the Lord our righteousness, made unto us Wisdom, Righteousness, Sanctification and Redemption: none discern this preciousness of Christ, but those that have been convin∣ced of sin, and have apprehended the wrath to come, the just demerit of sin, and fled for refuge to the hope set before them: and to them he is precious indeed. Consider him as a Saviour from wrath to come, and then he will appear the most lovely and desirable in all the World to your Souls: he that understands the value of his own Soul, the dreadful na∣ture of the wrath of God, the near approaches of the wrath to his own Soul, and the astonishing love of Christ in delive∣ring him from it, by bearing that wrath in his place and room in his own person, cannot chuse but estimate Christ above ten thousand Worlds.

Inference V.

HOw great a trust and charge lyeth upon them to whom the care of Souls is committed, and from whom an account for other mens, as well as their own Souls shall certainly be required?

Ministers are appointed of God to watch for the Souls of their people, and that as men that must give an account, Heb. 13.17.* 1.15The word here translated watch, signifies such watchfulness as that of Shepherds which keep their stocks by night in places infested by Wolves, who watch whole nights together for their safety. If a man were a keeper only of Sheep or Swine, it were no great matter if the Wolf now and then carried away one whilst we slept; but Ministers have charge of Souls, one of which, as Christ assures us in the Text, is more worth than the whole World. Hear what one speaks upon this point.

God purchased the Church with his own Blood,* 1.16 O what an Argument is here to quicken the negligent? and what an Argument to condemn those that will not be quicken∣ed up to their duty by it? O, saith one of the Ancient Do∣ctors, if Christ had but committed to my keeping one spoonful of his Blood in a fragil glass, how curiously should I preserve it, and how tender should I be of that glass! If the•• he have committed to me the purchace of that Blood, should I not carefully look to my charge?

What, Sirs, shall we despise the Blood of Christ? shall we think it was shed for them that are not worthy of our care? O then let us hear those Arguments of Christ when∣ever we feel our selves grow dull and careless. Did I dye for them, and wilt not thou look after them? Were they worth my Blood, and are they not worth thy labour? Did I come down from Heaven to Earth, to seek and to save that which was lost: and wilt not thou go to the next door, or street, or village to seek them? How small is thy labour or condescension to mine? I debased my self to this, but it is thy honour to be so imployed.

Let not that man think to be saved by the Blood of Christ himself, that makes light of precious Souls, who are the purchace of that Blood.

And no less charge lyeth upon Parents, to whom God hath committed the care of their Childrens Souls: and Masters that have the Guardianship of the Souls as well as bodies of their Families: the command is laid immediately upon you, that they sanctifie Gods Sabbaths, Exod. 20.10. to com∣mand your houshold in the way of the Lord, Gen. 18.19.

O Parents, consider with your selves what strong engage∣ments lye upon you to do all you are capable of doing for the salvation of the precious Souls of your dear Children. Re∣member their Souls are infinitely of more value than their bodies, that they came into the World under sin and con∣demnation; that you were the instruments of propagating that sin to them, and bringing them into that misery; that you know their dispositions, and how to suit them better than others can. That the bonds of Nature give you singu∣lar advantages to prevail, and be successful in your exhorta∣tions beyond what any others have; that you are always

with them, and can chuse your opportunities, which others cannot. That you and they must shortly part, and never meet them again, till you meet at the Judgment-seat of Christ. That it will be inconceivably dreadful to see them stand at Christs left hand among the cursed and condemned, there cursing the day that ever they were born of such igno∣rant and negligent, such careless and cruel Parents as took no care to instruct, reprove, or exhort them. O who can think without horrour of the cryes and curses of his own Child in Hell, cast away by the very instrument of its Be∣ing?

Is this the love you bear them, to betray them to eternal misery? Was there no other provision to be made, but for their bodies? Did you think you had fully acquitted your duty, when you had got an Estate for them? O that God would effectually touch your hearts with a becoming sense of the value and danger of their Souls, and your own too in the neglect of that great and solemn trust committed to you with respect to them. And you Masters, consider, though God hath set you above, and your Servants below, yet are their Souls equally precious with your own: they have ano∣ther Master that expects service from them, as well as you: do not only allow them time, but give them your exhorta∣tions and commands, not to neglect their own Souls, whilst they attend your business: think not your business will pro∣sper the less, because it is in the hand of a praying servant; their Souls are of greater concernment than any business of yours can be.

Inference VI.

ARE Souls so precious, then certainly the means and instru∣ments of their Salvation must be exceeding precious too, and the removal of them a sore Iudgment.

The dignity of the subject gives value to the instruments imploy'd about it. It is no ordinary mercy for Souls to come into such a part of the World, and in such a time as furnisheth them with the best helps for Salvation. Ordinan▪ces and Ministers receive their value not only from their

Author, but their Object: they have a dignity stampt upon them by their usefulness to the Souls of men, Acts 20.32. it is the seed of life, 1 Pet. 1.23. the regenerating instru∣ment. It is the bread of life, Iob 23.12. more than our necessary food. The Word is a Light shining in the dark World to direct our Souls through all the snares laid for them, unto Glory. It is the Souls Cordial in all fainting fits, Psal. 119.50. What shall I say of the Word and Or∣dinances of God, the Sun that shines in Heaven to give us light, the Fountains, Springs and Rivers that stream for our refreshment; the Corn and Cattel on the Earth, yea the very Air we breathe in, is not so useful, so necessary, so precious to our bodies, as the Word is to our Souls.

It cannot therefore but be a sore judgment, and a dread∣ful token of Gods indignation and wrath to have a restraint, or scarcity, of the means of Salvation among us; but should there be (which God in mercy prevent) a removal and to∣tal loss of these things, wrath would then come upon us to the uttermost. What will the condition of precious Souls be, when the means of Salvation are cut off from them? When that famine, worse than of bread and water, is come upon them? Amos 8.11. When the Ark of God (the Sym∣bol of his Presence) was taken, it is said, 1 Sam. 4.13. That all the city cryed out. When Paul too•• his leave of Antioch, and told them they should see his face no more, how did the poor Christians lament and mourn, as cut at the heart by that killing word, Acts 20.37, 38. It made Christs bowels to yearn and roll within him, when he saw the multitude scatter'd as sheep having no shepherd, Matth. 9.36.

Matthew Paris tells us in the year 1072. when preaching was supprest at Rome, Letters were then framed as coming from Hell, wherein the Devil gave them thanks for the mul∣titude of Souls sent to him that year: but we need no Let∣ters from Hell, we have a sad account from Heaven in what a sad state those Souls are left from whom the means of Sal∣vation are cut off: Where no vision is, the people perish, Prov. 29.18. and Hosea 4.6. My people are destroyed for lack of knowledge.

'Tis sad when those Stars that guide Souls to Christ (as that which the Wise-men saw did) are set, and wandring

Stars shall shine in their places. O if God remove the gol∣den Candlestick out of its place, what but the desolation and ruine of millions of Souls must follow?

We account it insufferable cruelty for a man to undertake the pilotting of a Ship full of Passengers, who never learnt his Compass; or an ignorant Empirick to get his living by killing mens bodies; but much more lamentable will the state of Souls be, if ever they fall (which God in mercy prevent) into the hands of Popish Guides, or blind Leaders of the blind.

Inference VII.

IF the Soul be of so precious a Nature, it can never live upon such base and vile food as earthly things are.

* 1.17The Apostle, Phil. 3.8, 9 calls the things of this World Dogs meat, and judge if that be proper food for such noble and high-born Creatures as our Souls are? An immaterial Being can never live upon material things; they are no bread for Souls, as the Prophet speaks, Isa. 55 2. Why do ye spend money, (i. e.) time and pains, thoughts and cares) for that which is not bread? Your Souls can no more live upon carnal, than your bodies can upon spiritual things. Earthly things have a double defect in them, by reason whereof they are called things of nought, Amos 6.13. of no worth or value: they are neither suitable nor durable; and therefore in the Souls eye not valuable.

1. They are not suitable. What are Corn and Wine, Gold and Silver, Pleasures and Honours to the Soul? The body and bodily senses can find somewhat of refreshment in them, but not the Spirit: that which is bread to the body, affords no more nourishment to the Soul than wind or ashes, Isa. 44.20.* 1.18 He feedeth of ashes. Ashes are that light and dry matter into which fuel is reduced by the fire: the fuel be∣fore it was burnt, had nothing in it fit for nourishment, or if the sap or juice that was in it, might in any respect be use∣ful that way, yet all that is devoured and lickt up by the fire, and not the least nutriment left in the ashes; and such are

all earthly things to the Soul of man: I am the bread of life, saith Christ. A Soul can feed and feast it self upon Christ and the Promises, these are things full of marrow and fatness, substantial and proper Soul-nutriment.

2. As earthly things are no way suitable to the Soul, so nei∣ther are they durable. The Apostle reduceth all earthly things to three Heads, the lusts of the Eye, the lusts of the Flesh, and the pride of Life, 1 Ioh. 2.16. he calls them all by the name of that which gives the lustre and beauty to them, and pro∣nounceth them all fading, transitory vanities, they all pass away; as time, so these things that are measured by time, are in fluxu continuo, always going, and at last will be all gone. Now the Soul being of an immortal Nature, and these things of a perishing nature; it must necessarily and unavoidably follow, that the Soul must overlive them all: and if it will do so, what a dismal case are those Souls in, for whom no other provision is made, but that on which it cannot subsist whilst it hath them, no more than the body can upon ashes or wind: and if it could, yet they will short∣ly fail it, and pass away for ever. So then it is beyond de∣bate, that there lies a plain necessity upon every man to make provision in time of things more suitable and durable than earthly treasures are, or the Soul must perish as to its com∣fort to all Eternity.

Hence is that weighty counsel of him that came to save them, Luke 12.33. Provide your selves bags that wax not old, a treasure in Heaven that saileth not: (i. e.) an happiness which will last as long as your Souls last. Certainly the moth-eaten things of this World are no pro••••sion for im∣mortal Spirits, and yet multitudes think of ••••••ther provi∣sion for them; but live as if they had nothing to do in this World but to get an Estate.

Alas! what are all these things to the Soul? They signifie somewhat indeed to the body, and that but for a little time; for after the Resurrection the bodies of the Saints become spiritual in their qualities, and no more need these material things than the Angels do: 'Tis madness therefore to be so intent upon cares for the body, as to neglect the Soul, but to ruine the soul, and drown it in perdition for the sake of these provisions for the flesh, is the height of madness.

Inference VIII.

IF the Soul be so invaluably precious, then it is a rational and well advised resolution and practice to expose all other things to hazard, yea to certain less for the preservation of the more pre∣cious Soul.

'Tis better our bodies and all their comforts should pe∣rish, than that our Souls should perish for their sakes. Na∣ture it self teacheth us to offer an hand or arm to the stroke of a Sword, to save a blow from the head, or put by a thrust at the heart. It is recorded to the praise of those three Worthies, Dan. 3.28. That they yielded their bodies that they might not serve nor worship any God, except their own God. By this rule all the Martyrs of Christ governed themselves, still slighting and exposing to destruction their bodies and Estates to preserve their Souls, reckoning to save nothing by Religion but their Souls, and that they had lost nothing, if they could save them: They loved not their lives unto the death, Rev. 12.11.

Then do we live like Christians, when the cares of our bodies are swallowed up and subdued by the cares of our Souls, and all Creature-loves by the love of Christ: those blessed Souls hated their own bodies, and counted them their enemies, when they would draw them from Christ and his Truths, and plunge their Souls into guilt and danger. This was the result of all their debates with the flesh in the hour of temptation, Cannot we live but to the dishonour of Christ, and ruine of our own Souls by sinful compliance against our Conscience••, then welcome the worst of deaths rather than such a life.

Look into the stories of the Martyrs, and you shall find this was the rule they still governed themselves by; a Dun∣geon, a Stake, a Gibbet, any thing rather than guilt upon the inner man: death was welcome even in its most dreadful form, to escape ruine to their precious and immortal Souls. One kissed the Apparitor that brought him the tidings of his death. Another being advised, when he came to the cri∣tical point on which his life depended, to have a care of

himself; So I will, said he, I will be as careful as I can of my best self, my Soul. These men understood the value and precious worth of their own Souls; and certainly we shall never prove couragious and constant in sufferings, till we understand the worth of our Souls, as they did. Consider and compare these sufferings in a few obvious particulars, and then determine the matter in thine own breast.

(1.) How much easier it is to endure the torments of men in our bodies, than to feel the terrors of God in our Consci∣ences? Can the Creature strike with an arm like God? O think what it is for the wrath of God to come into a mans bowels like water, and like oyl into his bones, as the ex∣pression is, Psal. 109.18. Sure there is no compare be∣twixt the strokes of God and men.

(2.) The sufferings of the body are but for a moment. When the Proconsul told Polycarp that he would tame him with fire: he replied, Your fire shall burn but for the space of an hour, and then it shall be extinguished; but the fire that shall devour the wicked will never be quenched: the sufferings of a moment are nothing to eternal sufferings.

(3.) Sufferings for Christ are usually sweetned and made easie by the consolations of the Spirit; but Hell-torments have no relief, they admit of no ease.

(4.) The life you shall live in that body, for whose sake you have damned your Souls, will not be worth the having: it will be a life without comfort, light or joy: and what is there in life, separate from the joy and comfort of life?

(5.) In a word, if you sacrifice your bodies for God and your Souls, freely offer them up in love to Christ and his Truth: your Souls will joyfully receive and meet them again at the Resurrection of the Just; but if your poor Souls be now ensnared and destroyed by their fond indulgence to their bodies, you will leave them at death despairing, and meet them at the Resurrection howling.

Inference IX.

TO conclude, If the Soul be so invaluably precious, how great and irreparable a loss must the loss of a Soul to all Eternity be!

There is a double loss of the Soul of man, the one in Adam, which loss is recoverable by Christ; the other by final impenitence and unbelief, cutting it off from Christ, and this is irreparable and irrecoverable. Souls lost by Adams sin are within the reach of the arms of Christ; but in the shipwrack of personal infidelity there is no plank to save the Soul so cast away: Of all losses this is the most la∣mentable, yet what more common? O what a shrlek doth the unregenerate Soul make, when it sees whereto it must, and that there is no remedy! Three cries are dreadful to hear on Earth, yet all three are drown'd by a more terrible cry in the other World. The cry of a condemned Prisoner at the Bar, the cry of drowning Seamen and Passengers in a shipwrack, the cries of Souldiers conquer'd in the field; all these are fearful cries, yet nothing to that of a Soul cast away to all Eternity, and lost in the depth of Hell.

If a man, as Chrysostome well observes, lose an eye, an arm, a hand, or leg, it is a great loss: but yet if one be lost, there is another to help him; for omnia Deus dedit duplicia, God hath given us all those members double: animam verò unam, but we have but one Soul, and if that be damned, there is not another to be saved.

And it is no small aggravation to this loss, that it was a wilful loss. We had the offers and means of Salvation plentifully afforded us: we were warn'd of this danger over and over: we were intreated and beseecht upon the knee of importunity, not to throw away our Souls by an obstinate rejection of Christ and Grace: we saw the diligence and care of others for the salvation of their Souls; some rejoycing in the comfortable assurance of it, and others giving all dili∣gence to make their calling and election sure: we knew that our Souls were as capable of blessedness as any of those that are in enjoying God in Heaven, or panting after that enjoy∣ment

on Earth; yea, some Souls that are now irrecoverably gone, and many others who are going after them, once were, and now are not far from the Kingdom of God: they had convictions of sin, a sense of their lost and miserable state, they began to treat with Christ in Prayer, to converse with his Ministers and People about their condition: and after all this, even when they seemed to have clean escaped the snares of Satan, to be again intangled and overcome; when even come to Harbours mouth, to be driven back a∣gain, and cast away upon the Rocks: O what a loss will this be!

O thou that createdst Souls with a capacity to know, love, and enjoy thee for ever; who out of thine unsearchable Grace ••entest thine own Son out of thy bosom to seek and save that which was lost, pity those poor Souls that cannot pity themselves: let mercy yet interpose it self betwixt them and eternal ruine; awaken them out of their pleasant slum∣ber, though it be at the brink of damnation, lest they pe∣rish and there be none to deliver them.

Notes

• * 1.1

  Veritas in pu∣t••••.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Archim.
• * 1.3

  Culverwell.
• * 1.4

  1 Cor. 2.11.
• * 1.5

  Rom. 2.15.
• * 1.6

  2 Cor. 1.12.
• * 1.7

  2 Cor. 11.2. Eph. 5.27.
• * 1.8

  Quoties bene a∣gimus gaudent Angeli, & tri∣stantur Daemo∣nes; quoties à bono deviamus Diabolum laeti∣ficamus, & An∣gelos suo gaudio defraudamus. August.
• * 1.9

  Major sum, & ad majora na∣tus, quàm ut corporis mei sim mancipium. Se∣neca.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Antidote, p. 82.
• * 1.14

  Mel in ore, me∣los in aure, ju∣bilum in corde. Bern.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est noctes insomnes agere, quod so∣lent viri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pernox soticitudo.
• * 1.16

  Gildas Salvian, p. 260.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id quod à nobis rejectum projicitur cani∣bus.
• * 1.18

  Cinis est crassior illa materia in quam combustum redigitur.