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 ...

MATTH. 16.26 For 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?

DIfficult Duties need to be enforced with powerful Arguments: in the 24^th verse of this Chapter, our Lord presseth upon his Disciples the deepest and hardest duties of self-denial, acquaints them upon what terms they must be admitted into his service, If any man will come after me, let him deny himself, and take up his cross and follow me.

This hard and difficult Duty he enforceth upon them by a double Argument, viz. from

• 1. The vanity of all sinful shifts from it, v. 25.
• 2. The value of their Souls which is imported in it, v. 26.

They may shift off their Duty to the loss of their Souls, or save their Souls by the loss of such trifles. If they esteem their Souls above the World, and can be content to put all other things to the hazard for their Salvation, making ac∣count to save nothing but them by Christianity; then they come up to Christs terms, and may warrantably and boldly call him their Lord and Master; and to sweeten this choice to them, he doth in my Text balance the Soul and all the World, weighing them one against the other, and shews them the infinite odds and disproportion betwixt them, 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?

What is a man profited?] There is a plain Meiosis in the Phrase, and the meaning is, how inestimably and irrepara∣bly is a man damnified! what a Soul-ruining bargain would a man make!

If he should gain the whole world,] There is a plain Hyper∣bole

in this Phrase; for it never was, nor will be the lot of any man to be the sole Owner and Possessor of the whole world * 1.1 But suppose all the power, pleasure, wealth, and honour of the whole World were bid and offer'd in exchange for a mans Soul; what a dear purchace would it be at such a rate! What were this, saith one, but to win Venice, and then be hang'd at the gate of it? As that man acts like a mad man, that goes about to purchase a treasure of gold with the loss of his life; for life being lost, what is all the gold in the world to him? he can have no enjoyment of it, or comfort in it: so here, what is all the world, or as many worlds as there are creatures in it, when the Soul is lost? if he gain this.

And lose his own soul.] The comparison lyes here betwixt one single Soul and the whole World. The whole world is no price for the poorest, meanest and most despised Soul that lives in it.

By losing the Soul, we are not to understand the destructi∣on of its Being, but of its happiness and comfort, the cut∣ting it off from God, and all the hopes of his favour and en∣joyment for ever. This is the loss here intended, a loss ne∣ver to be repaired. The whole world can be no recompence for a loss to the Soul; if it be but the loss of its purity or peace for a time, much less can it recompense the loss of the Soul in the loss of all its happiness for ever. When a mans chief happiness is finally lost, then is his Soul lost; for what be∣nefit can it be, nay, how great a misery must it be, to have a Being perpetuated in torments for ever?* 1.2 This is the fine or mulct which is set upon sin, as some render the word. What shall a man gain by such pleasures, for which God will mulct or fine him at the rate or price of his own Soul? that is, of all the happiness, joy and comfort of it to all Eternity.

Or what shall a man give in exchange for his soul?] The question aggravates the sense,* 1.3 and amplifies the loss and da∣mage of the man that sells his Soul for the whole world. There is no recompence in all the world for the hazard or danger of the Soul one hour, nor would a man that under∣stands what Soul and Eternity are, put it into danger for ten thousand worlds, much less for a penny, yea, for nothing, as many do; but to barter and exchange it for the world,

to take any thing in lieu of it▪ this is the height of madness. The way of buying in former times was not by money, but by the Exchange of one Commodity for another:* 1.4 and to this custom Brugensis thinks this Phrase is allusive. Now what commodity is found in all the world, or who that is not blinded by the God of this world, can think that the whole world it self, if all the rocks in it were rocks of Dia∣monds, and the Seas and rivers were liquid Gold; is a com¦modity of equivalent worth to his own Soul? Hence two Notes rise naturally.

DOCT. I.

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

DOCT. II.

How precious and invaluable soever the Soul of man is, it may be lost, and cast away for ever. I begin with the first.

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:* 1.5 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,* 1.6 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,* 1.7 (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,* 1.8 Devils, or men can know what it is doing there, but by uncertain guess, or revelation from God: here it impleads,* 1.9 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,* 1.10 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,* 1.11 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:

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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,* 1.12 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,* 1.13 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,* 1.14 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,* 1.15 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,* 1.16 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,* 1.17 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,* 1.18 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.* 1.19The 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,* 1.20 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.

* 1.21The 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.* 1.22 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.

DOCT. II.

How precious and invaluable soever the Soul of man is, it may be lost, and cast away for ever.

This Proposition is supposed and implied in our Saviours words in the Text, and plainly expressed in Matth. 7.13. Wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat. The way to Hell is throng'd with Passengers, 'tis a beaten rode, one draws ano∣ther along with him, and scoffs at those that are afraid to follow: 1 Pet. 4.4. Facilis descensus Averni; 'tis pleasant sailing with the Wind and Tide.* 1.23 Some derive the word Hell from a Verb which signifies to carry or thrust in, millions go in, but none return thence: millions are gone down already, and millions more are coming after as fast as Satan and their own lusts can hurry them onward. You read not only of single persons, but whole Nations drown'd in this Gulph, Psal. 9.17. The wicked shall be turned into hell, and all the na∣tions that forget God. How rare is the conversion of a Soul

in the dark places of the Earth, where the sound of the Go∣spel is not heard, the Devil drives them along in huge droves to destruction, scarce a man reluctating or hanging back.

And though some Nations enjoy the inestimable priviledge of the Gospel of Salvation, yet multitudes of precious Souls perish notwithstanding, sinking into Hell daily as it were betwixt the merciful arms of a Saviour stretched out to save them. The light of Salvation is risen upon us, but Satan draws the thick curtains of ignorance and prejudice about the multitude, that not a beam of saving light can shine into their hearts: 2 Cor. 4.3, 4. But if our Gospel be hid, it is hid to them that are lost: In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.

If our Gospel] Ours, not by way of institution, as the Authors, but by way of dispensation, as the Ministers and Preachers of it: and certainly it was never preached with that clearness, authority, and efficacy by any meer man, as it was by Paul and the rest of the Apostles, and yet the Gospel so powerfully preached, is by him here supposed to

Be hid] If not as to the general light and superficial know∣ledge of it, yet as to its saving influence and converting efficacy upon their hearts, this never reacheth home to the Souls and spirits of multitudes that hear it; but it is never finally so hidden, except

To them that are lost,] So that all those to whom the con∣verting and saving power of the Gospel never comes, what∣ever other knowledge they have, whatever duties they per∣form, whatever names and reputations they may have among men, yet this Text looks upon them all as a lost generation: they may have as many amiable homilitical Vertues, as sweet and lovely Natures, as clear and piercing eyes in all other things as any others; but they are such however

Whose eyes the God of this world hath blinded,] Satan is here called the God of this World, not properly, but by a Mi∣mesis, because he challenges to himself the honour of a God, a••d hath a world of Subjects that obey him; and to secure their obedience he blinds them, that they may never see a better way or state than that he hath drawn them into.

Therefore he is called the Ruler of the darkness of this World, who rules in the hearts of the children of disobe∣dience, the eye of the Soul is the mind, that thinking, con∣sidering and reasoning power of the Soul; this is, as the Philosophers truly call it, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the leading facul∣ty to all the rest, the guide to all the other faculties which in the order of Nature follow this their Leader: if therefore this be blinded, the Will which is caeca potentia, a blind power in it self, and all the Affections blindly following the blind, all must needs fall into the ditch. And this is the case of the far greater part of even the professing World. Let us suppose a number of blind men upon an Island, where there are many smooth paths all leading to the top of a per∣pendicular cliff; and these blind men going on continually, some in one path, and some in another: but all in some one of those many paths which lead to the brink of their ruine which they see not; it must needs follow, if they all move forward, the whole number will in a short time be cast a∣way, the Island clear'd, and its Inhabitants dead and lost in the bottom of the Sea. This is the case of the unregene∣rate World: they are now upon this habitable spot of earth, environed with the vast Ocean of Eternity, there are mul∣titudes of paths leading to eternal misery, one man takes this way, another that; as it is Isa. 53.6. We have turned every one to his own way; one to the way of pride, another to the way of covetousness, a third to the way of persecu∣tion, a fourth to the way of Civility and Morality, and so on they go, not once making a stand, or questioning to what end it will bring them, till at last over they go at death, and we hear no more of them in this world; and thus one gene∣ration of sinners follows another, and they that come after approve and applaud those miserable wretches that went before them, Psal. 49.13. and so Hell fills, and the World empties its Inhabitants daily into it. Now I will make it my work out of a dear regard to the precious Souls of men, and in hope to prevent (which the Lord in mercy grant) the loss and ruine of some under whose eyes this Discourse shall fall, to note some of the principal ways in which pre∣cious Souls are lost, and to put such bars into them as I am capable to put: and among many more, I will set a mark

upon these following twelve paths, wherein millions of Souls have been lost, and millions more are confidently and securely following after, among which 'tis likely some are within one step, one day or hour to their eternal downfal and destruction. There is but one way in all the world to save and preserve the precious Souls of men, but there are many ways to lose and destroy them: it is here as it is in our na∣tural birth and death, but one way into the World, but a multitude out of it. And first

The first way to Hell discovered.

1. And to begin where indeed the ruine of very many doth begin, it will be found that an ill Education is the high way to destruction. Vice need not be planted; if the Gardiner neglect to dress, sow, and manure his Garden, he need not give the weeds a greater advantage; but if he also scatter the seed of Hemlock, Docks, and Nettles into it, he spoils it, and makes it fit for nothing. Many Parents, and those godly too, are guilty of too many neglects, through care∣lesness, worldly incumbrances, or fond indulgence, and whilst they neglect the season of sowing better seed, the De∣vil takes hold of it; if they will not improve it, he will; if they teach them not to pray, he will teach them to curse, swear, and lye; if they put not the Bible or Catechise into their hands, he will put obscene Ballads into them: and thus the off-spring of many godly Parents turn into degene∣rate plants, and prove a generation that know not the God of their Fathers. This debauched Age can furnish us with too many sad instances hereof. Thus they are spoiled in the bud; simple ignorance in youth becomes affected and wilful ignorance in age; blushing sins in children become impudent sins in age: and all this for want of a timely and prudent pre∣venting care. Others there are of the rude and ignorant multitude, who are bred themselves much like the Beasts they daily converse withal, and so they are fitly described, Iob 30.6, 7. Go into their houses, and you may sooner find in the window, or upon the shelf, a Pack of Cards, than a Bible or Catechise; their Beds and Tables differ little or not at all from the Stalls and Cribs where beasts lye down

and feed, in respect of any worship of God among them: or if for fashion sake a few words be hudled over in the evening when their bodies are tired, the man saith something, he scarce knows what, the wife is asleep in one corner, the chil∣dren in another, and the servants in a third. This is the Education multitudes of Parents give their Children all the week; and when the Sabbath comes, the most they learn to know at Church, is where their own seat stands, and that it is necessary to speak with such a Neighbour after Prayers, about such or such a bargain or business for the next week.

And others there are who breed their Children as pro∣phanely as these do sottishly, teaching them by their Examples the newest Oaths that were last minted in Hell, and to re∣vile and scoff all serious Godliness and the sincere Professors of it, smiling to hear with what an Emphasis they can talk in the Dialect of Devils, and how wittily they can droll upon godly Ministers and Christians.

Such Families are Nurseries for Hell, and though God by an extraordinary hand of Providence now and then snatch a Soul by conversion from among them, as a brand out of the fire, yet generally they die as they live, going to the gene∣ration of their Fathers where they shall never see light, Psal. 49.19. I know Education and Regeneration are two things, but I also know one is frequently made the instrument of working the other;* 1.24 and that the savour of what first seasons our youth (generally) abides to old age, Prov. 22.6. We may observe all the World over, how tenacious men are of that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 delivered to them by their Pa∣rents. O what a cut must it be to the heart of that Father, whose Sons life shall tell his Conscience what a profane Sons lips once told his Father to his face:* 1.25 If I have done evil, I have learnt it of you. Had they felt more of your prudent correction, it might have prevented their destruction: Prov. 23.14. Thou shalt beat him with the rod, and shalt deliver his soul from hell. That this is a common beaten path to Hell, is beyond all question; but how to bar it up, and stop the multitudes that are engaged in it to their own ruine, this is the labour, this the work. I cannot be large, but I will offer a few weighty Considerations.

The first way to Hell barr'd.

1. Let all Parents consider what a fearful thing it is to be the instruments of ruining for ever those that received their Beings instrumentally from them; and to seek whose good, they stand obliged by all the Laws of God and Nature.

In vain are all your cares and studies for their bodies, whilst their Souls perish for want of knowledge. You re∣joyced at their birth, but they will have cause to curse the day they were born of you, and say, Let the day perish where∣in I was born, and the night in which I was conceived. You were solicitous for their bodies, but careless of their Souls; earnest to see them rich, but indifferent whether they were gracious. You neglected to teach them the way of Salva∣tion, but the Devil did not neglect to teach them the way of sin. You will one day wish you had never been Parents, when the dol••ful cries of your damned Children shall ring such Notes as these in your Ears. O cursed Father, O cruel, merciless Mother, whose examples have drawn me after you into all this misery. You had time enough, and motives enough to have warned me of this place and misery whilst my heart was tender, and my affections pliable: Had it not been as easie to have put a Bible as a Play-book before me? To have chastised me when I provoked God by sin, as when I provoked you about a trifle? One word spoken in season might have saved my Soul; one reproof wisely given, and set on by your example, might have preserved me. Had it not been the same pains to have asked me, Child, what wilt thou do to be saved? as what wilt thou do to live in the world? Or had I but observed any serious Religion in you, had I but found or heard my Father or Mother upon their knees in pray∣er, it might have awakened me to a consideration of my condition: in my youth I was shame fac'd, fearful, credulous, and apt to imitate; had you had but wisdom, as other Parents have, to have taken hold of any of these handles in time, you had rescued my Soul from Hell. Nay, so cruel have you been to your own Child, that you allowed me no time (if I had had a disposition) for any exercise of Religion; yea, you have quenched and stifled the sparks of convictions, and better inclinations that sometimes were in my heart. O happy had it been, if I had never been born

of you, or seen your faces. This must be the result and issue of your negligence, except God by some other hand (which is no thanks to you) rescue them from their impending ruine.

〈…〉〈…〉ldren, whose unhappy Lot it is to be born of, 〈…〉〈…〉 carnal and irreligious Parents, consider God hath endued them with a Reason and Conscience of their own, to enable them to make a better choice than their Pa∣rents did, and that there is no taking Sanctuary from the wrath of Go•• in their Parents examples. We read in 1 Kings 14.13. of a good Abijah in whom was found some good thing towards the Lord God of Israel in the house of Ieroboam. Here was a Child that would not follow his wicked Father to Hell, though he had both the authority of a Father, and of a King over him.* 1.26 You must honour your Parents, but still you must prefer your God before them. God will ne∣ver lay it to your account as your sin, but place it to the ac∣count of your duty and comfort, that you refused to follow them in paths of sin and destruction. No Law of God, no tye of Nature binds you to obey their commands, or tread in their steps, farther than they command in Gods Autho∣rity and Name, and walk in his ways. Your temptations indeed are strong, and disadvantages great, but the greater will the mercy of your deliverance be. It will be no Plea for you at the Judgment-seat to say, Lord, my Father or Mother did so and so before me, and I thought I might safe∣ly follow them▪ or thus and thus they commanded me, and I thought I was bound by thy command to obey them: Therefore look to your own Souls, if they be so desperate to cast away their own. If some Children had not minded their own Salvation more than their Parents minded it, they had never been saved.

3. Let this consideration work upon the hearts and bow∣els of all serious Christians to pity and help those that are like to perish under this temptation; and if their Parents be so ignorant that they cannot, or so negligent that they do not instruct and warn their own Children, you that at any time have an opportunity to help them, have compassion on them and do it. 'Tis true they are none of your Children

by Nature; but would it not be a singular hon•••••• and com∣fort to you, if God should make them so by 〈…〉〈…〉 thou∣sands of Children (and it may be some of you 〈◊〉〈◊〉 more in∣debted to meer strangers upon this accoun•• 〈…〉〈…〉 their nearest relations; you know not how much 〈…〉〈…〉∣nal word may do them: all have not ability 〈…〉〈…〉∣ly useful this way, as a late worthy Minister of our own Na∣tion hath been, who in compassion to the ••ark and barba∣rous corners in Wales, where ignorance and poverty shut up the way of Salvation to them, at a vast ex••••nce procured the Translation and Printing of the Bible in their own Tongue, and freely sent it among them. O you that have the bowels of Christians in you, pity and help them. What is it, for the saving of a precious Soul, to drop a serious Exhor∣tation, as you have opportunity, upon them, to bestow a Bible or suitable Book upon them? Believe it, these little summs of shillings and pence so bestow'd, will stand for more in the Audit day, than all the hundreds and thousands other ways expended.

The second way to Hell discovered.

II. A second way to Hell in which multitudes are found hastening to their own d••mnation, is the way of affected ig∣norance. The generality of people, even in a Land enlight∣ned with the Gospel, are found grosly ignorant of Christ, the true and only way to Heaven, and of Repentance and Faith, the only way to Christ; and thus the people perish for want of knowledge, Hosea 4.6. If the Tree of Knowledge had been hedg'd in from the common people, as it is in Popish Coun∣tries; and it had been criminal to find a Bible in our houses, there might have been some cloke and pretence for our igno∣rance; but to be stupidly ignorant of the most obvious, plain and necessary Truths, a•••• yet bred up among Bibles and Ministers, O how ominous a darkness is this, forbo∣ding the blackness of darkness for ever! For if the hiding of the Gospel from the hearts of men be a token to them that they are lost Souls, how much notional light soever they may have, much more must they be lost to all intents, from whose heads and hearts too it is judicially hidden. They

that know not God, are in the Catalogue of the damned, 2 Thess. 1.8. and if this be life eternal to know the only true God, and Jesus Christ whom he hath sent, then this must be death eternal to be grosly and affectedly ignorant both of God the 〈◊〉〈◊〉, and Christ the Way, by the Rule of true Op∣position, Ioh. 17.3.

〈◊〉〈◊〉 over the several Countries in the professing World, go into the Families of Country-Farmers, day-labourers, and poor people, and except here and there a family or per∣son into whose heart God hath graciously shined, what bar∣barous, brutish ignorance overspreads them! They converse from morning to night with Beasts, though they have Souls which are fit Companions for Angels, and capable of sweet converse with God. The earth hath open'd her mouth, and swallowed up all their time, strength, thoughts, and Souls, as it did the bodies of Corah and his Company. They know the value of an House or Cow, but know not the worth of Christ, pardon, or their own Souls. They mind daily what work they have to do with their hands, but forget all they have to do upon their knees. Their whole care is to pay their Fine or Rent to their Landlord, but not a thought who shall pay their debts to God: They are so 〈◊〉〈◊〉om putting unnecessary business aside to make way for the ser∣vice of God, that Gods service is put aside as an unnecessary business to make way for the World: the world holds them fast till they are asleep, and will be sure to visit them assoon as their eyes are open, that there may be no vacancy or door of opportunity left open for a thought of their Souls, or a∣nother life to slip in. Or if at any time they think or speak of these matters, then the world, like Pharaoh when Israel spake of sacrificing, is sure to speak of more work.

And thus they live and die without knowledge: there is no key of knowledge (as it is fitly called, Luke 11.52.) to open the door of the Soul to Christ, he and his Ministers therefore must stand without, pity they may, but help they cannot till knowledge open the door. Satan is Ruler of the darkness of this world, Eph. 6.12. that is, of all blind and ignorant Souls. Ignorance is the chain with which he binds them fast to himself, and till that chain be knockt off by Divine illumination, they cannot be emancipated and

made free of Christs Kingdom, Acts 26.18. To turn them from darkness to light, and from the power of Satan to God. Ig∣norance indeed incapacitates a man to commit the unpardo∣nable sin; but what the near, whilst it disposes him to all other sins which damn as well as that? By ignorance it is that all the Essays of the Gospel for mens Salvation are fru∣strated; that naked assent is put in the place of saving Faith, Morality mistaken for Regeneration, a few dead Duties laid in the room of Christ and his Righteousness. Indeed it would fill a greater Book than this to shew the mischievous effects of ignorance, and how many ways it destroys the precious Souls of men; but seeing I can speak but little in this place to it, let me bar up this way to Hell, if it be pos∣sible, by a few serious Considerations.

The second way to Hell shut up.

1. Let the ignorant consider, God hath created their Souls with a capacity of knowing him and enjoying him, as well as others that are fam'd in the world for knowledge and wisdom▪ There is a spirit in man, and the inspiration of the Al••••••••••••, giveth them understanding. The faculty is in man, but the wisdom and knowledge that enlightens it, is from God, as the Dial shews the hour of the day, when the Sun∣beams fall upon it. If therefore God be sought unto in the use of such helps and means as you have, even the weakest and dullest Soul hath a capacity of being made wise unto Sal∣vation, Psal. 19.7. The testimony of the Lord is sure, making wise the simple.

Augustine tells us of a man so weak and simple, that he was commonly reputed a Fool in all the Neighbourhood; and yet saith, I believe the grace and fear of God was in him: for when he heard any to swear, or take the Name of God in vain, he would throw stones at them, and shew his indignation against sin, by all the signs he could make.

2. You that are so grosly ignorant in the matters of your Salvation, are many of you very knowing, prudent, and sub∣tle persons in the affairs of the world, Luke 16.8. The chil∣dren of this world are wiser in their generation, than the children

of light. Had those parts, which you have, been improved and heightned by study and observation about spirituals, as they have been about earthly things, you had neither been so ignorant or dead-hearted as you are; you might have been as well verst in your Bibles, as you are in the Almanacks you yearly buy and study; you might have understood the proper seasons of Salvation, as well as of Husbandry▪ The great and necessary points on which your Salvation depends, are not so many, or so abstruse and intricate, but your plain and inartificial heads might have understood them, and that with less pains than you have been at for your bodies. What though you cannot comprehend the subtleties of Shoolmen, you may apprehend the Essentials of Christianity. If you cannot strictly and scholastically define Faith, what hin∣ders, if your hearts were set upon Christ and Salvation, but you may feel it, which is more than many learned men do that can define and dispute about it. You cannot put an Ar∣gument in Mood and Figure, no matter, if you can by com∣paring your Bibles and hearts together draw savingly and experimentally this conclusion: I am in Christ, and my sins are pardoned▪ You cannot determine whether Faith goes before Repentance, or Repentance before Faith; but for all that you might feel both the one and the other upon your own Souls, which is infinitely better. 'Tis not therefore your incapacity, but negligence and worldiness that is your ruine.

3. How many are there of your own rank, order, and education, all whose external advantages and helps you have, and all your incumbrances and discouragements they had, who yet have attain'd to an excellent degree of saving know∣ledge and heavenly wisdom? How often have I heard such spiritual, savoury, experimental Truths in Conference and Prayer from plain Rusticks, such spiritual Reasonings about the great concerns of Salvation, such judicious and satisfying resolutions of Cases depending upon the sensible and experi∣mental part of Religion, as hath humbled, convinced, and shamed me, and made me say, Surgunt indocti, &c. these are the men that will take Heaven from the proud and scorn∣ful Ingeniosi of the World; not many wise, not many learn∣ed

and acute: many knowing and learned heads are in Hell, and many illiterate and weak ones gone to Heaven, and others in the way thither who never had better education, stronger parts, or more leisure than your selves; so that you are without excuse.

4. To conclude, Would you heartily seek it of God, and would the Spirit (which he hath promised to give them that ask him) become your Teacher, how soon would the light of the saving knowledge of God in the face of Christ shine into your hearts? No matter how ignorant, dull, and weak the Scholar be, if God once become the Teacher. You are not able to purchase or want time to read many Books; but if once you were sanctified persons, the anointing you would receive from the Father would teach you all things, 1 Ioh. 2.27. your own hearts would serve you for a Commentary upon a great part of the Bible; it would make you of a quick un∣derstanding in the fear of the Lord: one drop of your know∣ledge would be more worth than all learned Arts and Scien∣ces in the world to you. And is God so far from you, and his illuminating Spirit at such a distance, that there is no hope for you to find him? Is there never a private corner about your Houses or Barns or in the fields, where you can turn aside, if it be but a quarter of an hour at a time to pour out your Souls to God, and beg the Spirit of him? Mi∣serable Wretch! is thy whole life such a cumber, and clat∣ter of cares and puzzles about the World, that thou hast no leisure to mind God, Soul, or Eternity? O doleful state! the Lord in mercy pity and awaken thee. Wilt thou not once strive and struggle to save thy Soul? What, perish as it were by consent, how great then is thy blindness!

The third way to Hell discovered.

* 1.27III. A vast multitude of precious Souls are lost for ever, by following the Examples, and being carried away with the course of this World. 'Tis indeed a poor excuse, a silly Argument, that the multitude do as we do; yet as Iunius rightly observes, Mens Consciences take Sanctuary here, and they think themselves safe in it: for thus they reason, If I

do as the generality do,* 1.28 I shall speed no worse than they speed; and certainly God is more merciful than to suffer the greatest part of Mankind to perish: they resolve to follow the beaten road, let it lead whither it will.

Thus the Ephesians in their unregenerate state walked ac∣cording to the course of this world, Eph. 2.2. and the Corinthi∣ans were carried away unto dumb Idols, even as they were led, 1 Cor. 12.2. just as a drop of water is carried and moved according to the course and current of the Tide: For look as every drop of water in the Sea is of one and the same com∣mon nature, so are all carnal and unsanctified persons: and as these waters being collected into one vast body in the Ocean, unite their strength, and make a strong current this way or that; so doth the whole collective body of the unre∣generate World, all the particular drops move as the Tide moveth. Hence they are said to have received the spirit of the world, 1 Cor. 2.12. one common Spirit or Principle acts and rules them all, and therefore they must needs be carried away in the same course. And there are two special consi∣derations that seem to determine them, by a kind of necessi∣ty to do as the multitude do; the one is, that they find it the easiest and most commodious way to the flesh, here they meet with quietness and safety; hereby they are exempt from reproaches, losses, persecutions, and distresses for Con∣science sake: rest is sweet, and here only they think to find it. The other is the prejudice of singularity, and manifold tribulations they see that little handful that walk counter to the course of the World involved in; this startles them from their company, and fixes them where they are. Against such sensible Arguments it is to no more purpose to oppose spritual Considerations, motives drawn from the safety of the Soul, or importance of Eternity, than it is for a man to turn the Tide or course of a River with his weak breath.

Add to this,* 1.29 That as one sinner confirms and fixeth ano¦ther, wedging in each other, as men in a crowd, who must move as it moves; so they make it their business to render all that differ from them odious and ridiculous. So the Apostle notes their practice, and Satans policy in it, 1 Pet. 4.4. wherein they think it strange, that ye run not with them into the same excess of riot, speaking evil of you;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they gaze strangely at them, as the Hen that hath hatched Partridge-eggs, looks strangely after them when she seeth them take the wing and soar aloft, not knowing that they are of an higher kind than her own Chickens. And that is not all, they not only gaze at them as a strange genera∣tion; making them signs and wonders in Israel, as the Pro∣phet speaks, but they defame, revile, and speak evil of them, representing them as a pack of Hypocrites, as turbulent, fa∣ctious, seditious persons, the very pests of the times and pla∣ces they live in; and all this, not for doing any evil against them, but only for not doing evil with them, because they run not with them into the same excess of riot. Thus the World smiles upon its own, and derides those that are afraid to follow them to Hell, by which it sweeps away the multitude with it in the same course.

The third way to Hell shut up.

But O if the Spirit of God would please to set on and fol∣low home the following Considerations to your hearts, you would certainly resolve to take a persecuted path to Heaven, though few accompany you therein, rather than to swim like dead fishes with the stream into the dead Sea of eternal misery.

1. Though you go with the consent and current of the World, yet you go against the express Law and prohibition of God. He hath laid his command upon you, not to be con∣formed to the world, Rom. 12.2. That you live not the rest of your time to the lusts of men, but to the will of God, 1 Pet. 4.2. That you follow not a multitude to do evil, Exod. 23.2. That you go not in the way of evil men, Prov. 4.14. That you have no fellowship with the unfruitful works of darkness. All these and many more are commands flowing from the highest So∣veraign Authority, obliging your Consciences to obedience under the greatest penalties; by them your state must be cast to all Eternity in the Day of Judgment: you may make a pish of the precept, but see if you can do so of the penalty.

2. Other men in all Ages of the World, that were as much concerned in the World as you, and valued their lives,

liberties, and estates as well as you, have yet got out of the crowd, disengaged themselves from the way of the multi∣tude, and taken a more solitary and suffering path, out of a due regard to the safety of their Souls: And why should not you love them as well, and care for them as much as ever any that went before you did? Noah walked with God all alone, when all flesh had corrupted their ways. Elijah was zealous for the Lord, when he knew of none to stand by him, but thought he had been left alone. Iob was up∣right with God in the Land of Vz. Lot stood by himself, a godly Non-conformist in a vile debauched Sodom. David was as a wonder to many: so was Ieremiah and those few with him for signs and wonders in Israel. I demand of your Con∣sciences, what discouragements have you, that these men had not? Or what encouragements had they which you have not? Why should not the Salvation of your Souls be as precious in your eyes, as it was in any of theirs? Shall you be impoverished and persecuted, if you embrace the way of Holiness? so were they, Shall you be reproached, scorned, and reviled? so were they. All your discourage∣ments were theirs, and all their motives and encouragements are yours.

3. Is not the way which you have chosen marked out by Christ, as the way to destruction? And that which you dare not chuse and embrace, as the way to life? See the marks he hath given you of both in that one Text, Matt. 7.13, 14. Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat. Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it. And where now is your encouragement and hope, that God will be more merciful than to damn so great a part of the World! If you will do as the Many do, dream not of speeding as well as that little flock, separated by Sanctification from the mul∣titude, shall speed. You have your choice, to be damned with many, or saved with few; to take the broad smooth-beaten road to Hell, or the difficult, suffering, self-denying path to Heaven. O then make a seasonable necessary stand, and pause a while, consider your ways, and turn your feet

to Gods testimonies: 'tis a great and special part of your Salvation to save your selves from this untoward generation.

The fourth way of losing the Soul opened.

IV. Multitudes of Souls are daily lost by rooted Habits and long continued Custom in sin. When men have been long setled in an evil way, they are difficultly reclaimed. Physicians find it hard to cure a Cachexy or ill habit of body; but it's far more difficult to cure an ill custom and habit in sin, Ier. 13.23. Can the Leopard change his spoes, or the Ethiopian his skin? then may ye also do good, that are accustomed to do evil. The spots of a Leopard, and hue of an Ethiopian, are not by way of external accidental adhesion, if so, washing would fetch them off; but they are innate and contemper'd, be∣longing to the constitution, and not to be alter'd: so are sinful habits and customs in the minds of sinners; by this means it becomes a second Nature, as it were, and strongly determines the mind to sin: A••t••neris assuescero multum est, It's a great matter to be accustomed this way or that, saith Senceca; yea, Caput rei est, hoc vel illo modo, hominem assue∣fieri, 'Tis the very head or root of the matter to be so or so accustomed, saith Aristotle: very much of the strength of sin rises from customary sinning; a brand that hath been once in the fire, easily catches the second time. Every repeated act of sin lessene••h fear, and strengtheneth inclination. An Horse that took an ill stroke at first breaking, and hath continued many years in it, is very difficulty, if ever, to be brought to a better way. What men have been accu∣stomed to from their childhood, they are tenacious of it in their old age. Hence it is, that so few are converted to Christ in their old age. It was recorded for a wonder in the primitive times, that Marcus Cajus Victorius became a Christian in his old age: time and usage fixes the roots of sin deep in the Soul: old trees will not bow as tender plia∣ble plants do. Hence it is, that all essays and attempts to draw men from the course in which they have walked from their youth, are frustraneous and succesless. The Drunkard, the Adulterer, yea the self-righteous Moralist are by long continued usage so fixed in their course, and all this while

Conscience so stupefied by often repeated acts of sin, that it is naturally as impossible to remove a mountain, as the will of a sinner thus confirmed in his wickedness. However, let tryal be made, and the success left to him to whom no length of the time, or difficulty must be objected, or opposed.

The fourth way to Hell shut up, by two Considerations.

1. First, Let it be considered; the longer any man hath been engaged in, and accustomed to the way of sin, the more reason and need that man hath speedily and without delay to repent, and reform his course; there is yet a possibility of mercy, a season of Salvation left, how far soever a Soul be gone on towards Hell: none can say it is yet too late. When Mr. Bilney the Martyr heard a Minister preaching thus, O thou old Sinner, that hast gone on in a course of sin these fifty or sixty years, dost thou think that Christ will accept thee now? or take the Devils leavings? Good God! said he, what preaching of Christ is here? Had such Doctrine been preached to me in the day of my troubles, it had been e∣nough utterly to have discouraged me from Repentance and Faith. No, no, Sinner, it is not yet too late, if at last thy heart be touched with a real sense of thy sin and danger: the word is plain, Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abun∣dantly pardon.

An abundant pardon thou needest; thy sins by long con∣tinued custom and frequent repetitions have been abundant∣ly aggravated; and an abundant pardon is with God for poor sinners: he will abundantly pardon, but then thou must come up to his terms; thou must not expect pardon or mer∣cy, when thy sins have forsaken thee, but upon thy forsaking them: yea, such a forsaking as includes a resolution or de∣cree in thy will to return to them no more, Hos. 14.8. there must be a change of thy way, and that not from profaneness to civility only, which is but to change one false way to Heaven for another, or the dirty road to hell for a clean∣lier path on the other side the hedge; but a total and final forsaking of every way of sin, as to the love and habitual

practice of it; yea, and thy thoughts too, as well as thy ways: there must be an internal, as well as an external change upon thee; yea, a positive, as well as a negative change: a turning to the Lord, as well as a turning from sin; and then how long soever thou hast walked in the road towards Hell, there will be time enough, and mercy enough to secure thy returning Soul safe to Heaven.

2. Secondly, Canst thou not forbear thy customary si•• upon lesser motives than the salvation of thy Soul? and if thou canst, wilt thou not much more do it for the saving of thy precious immortal Soul? Suppose there were but a pecu∣niary mulct of an hundred pounds to be certainly levied up∣on thy Estate for every Oath thou swearest, or every time thou art drunk, wouldst thou not rather chuse reformation than beggery? And is not the loss of thy Soul a penalty in∣finitely heavier than a little money? But as the wise Heathen observed,* 1.30 Ea sola emi putamus, pro quibus pecuniam solvimus; ••a gratuita vocamus, pro quibus nos ipsos impendimus: We rec∣kon those things only to be bought which we part with mo∣ney for; and that we have those things gratis, for which we pay our selves: Is nothing cheap in our eyes but our selves, our Souls? Do we call that gratis, that will cost us so dear▪ Darius threw away his Massie Crown when he ••red before Alexander, that it might not hinder him in his flight. Sure your Souls are more worth than your money, and all the en∣joyments you have in this world. It had been an ancient custom among the Citizens of Antioch to wash themselves in the Baths; but the King forbidding it, they all presently forbare, for fear▪ of his displeasure: whereupon Chrysostome convinced them of the vanity of that plea for customary sin∣ning. You see,* 1.31 saith he, how soon fear can break off an old custom, and shall not the fear of God be as powerful to over-master it in us, as the fear of man? O friends, believe it, it is better for you to cut off a right hand, or pluck out a right eye, than having two hands or eyes, to be cast into Hell; where their worm dieth not, and their fire is not quenched.

The fifth way of losing the Soul opened.

V. The fifth way by which an innumerable multitude of Souls are eternally lost, is by the bait•• of sensual sinful plea∣sures.

Some customary sins have little or no pleasure in them, as swearing, malice, &c. but others a••sure and entice the Soul by the sensual delight that is in them. This is the bait with which multitudes are enticed, ensnared, and ruined to all Eternity.* 1.32 It is a true and grave observation 〈◊〉〈◊〉 Philoso∣pher, That we are impelled as it were to that which is evil, by the alluring blandishments of pleasure. This was the first bait by which Satan caught the Souls of our first Parents in Innocency, Gen. 3.6. The tree was pleasant to the eye. Plea∣sure quickens the principles of sin in us, and inflames the de¦sires of the heart after it. Every pleasant sin hath a world of Customers, and cost what it will, they resolve to have it. I have read of a certain Fruit which the Spaniards found in the Indies, which was exceeding pleasant to the taste; but Nature had so fenced it and double-guarded it with sharp and dangerous thorns, that it was very difficult to come at it. They tore their cloaths, yea their flesh to get it; and therefore called the Fruit, Comfits in Hell. Such are all the pleasures of sin, Comfits in Hell. Damnation is the price of them, and yet the sensitive appetite is so outragious and mad after them, that at the price of their Souls they will have them. Thus the wicked are described, Iob 21.13. They spend their days in wealth, and in a moment go down to the grave: that is, their whole stock of time is spent in cares and labours to get wealth, and when they have gotten it, the rest of their life is spent in those sensual pleasures that wealth brings in, or in making provision for the flesh, to ful∣fil the lusts of it. The Rich man, in the Parable, fared deli∣ciously every day, Luke 16. where his voluptuous life is de∣scribed, and in that description the occasion of his damnation is insinuated: in a pampered and indulged body is usually found a neglected, starved Soul. But how shall the ruine of Souls this way be prevented?

The fifth way to Hell shut up by three Considerations.

1. Consider how the Morality of Heathens hath bridled their sensual lusts and appetites, and caused them with a generous disdain to repel those brutish pleasures as things below a man.* 1.33 What more foolish, what more base, saith Seneca, than to patch up the good of a reasonable Soul out of things unreasonable. That is the pleasure worthy of a man, not to glut his body, not to irritate those lusts, in whose qui••••••ess is our safety. This is the constant Doctrine of all the Stoicks.

* 1.34O what a shame is it to hear Heathenism out-brave Chri∣stianity, and Principles of meer Morality enable men to live more soberly, temperately and abstemiously, than those who enjoy the greatest Pattern and highest Motives in the Chri∣stian Religion are found to do? Thou embracest pleasure, saith the Heathen, but I bridle it: thou enjoyest it, I only use it: thou thinkest it thy chief good, I esteem it not so much as good: thou dost all things for pleasure sake, but I nothing at all on that ac∣count. These therefore shall be your Judges.

2. Always remember sensual pleasures are but the baits with which Satan angles for the precious Soul: there is a fa∣tal hook under them. O if men were but aware of this, they would never purchase pleasure at so dear a rate: Stoln wa∣ters are sweet, and bread eaten in secret is pleasant; but he know∣eth not that the dead are there, and that her guests are in the depth of hell, Prov. 9 17, 18. Pliny tells us, That the Mare∣maids have most enchanting charming voices, and frequent pleasant green Meadows, but heaps of dead mens bones are always found where they haunt: that which tickles the fan∣cy, stabs the Soul. If the pain (as Anacreon well observes) were before the pleasure, no man would be tempted by it; but the pleasure being first, and sensible, and the torment coming after, and as yet invisible, this allures so many to destruction. At last it biteth like a Serpent, and stingeth like an Adder, Prov. 23.32. If sin did sting and bite at first, none would touch it; but it tickles first, and wounds after∣ward. O what man that is in his wits would purchase eter∣nal

torments for the sensual,* 1.35 brutish pleasures of a moment! But the pleasu••••s of sin bewitch the affections, blind the judgment, stupefie the heart, so that sober and impartial thoughts find no place. The heart is enticed, the lusts are enraged, cost what it will, sinners will gratifie their lusts.

3. If you are for pleasure, certainly you are out of the way to it, who seek it in the fulfilling of your lusts. If your hear••s were once sanctified, and brought under the go∣vernment of the Spirit, you would quickly find a far more excellent pleasure in the crucifying of your lusts, than now you seek in the gratification and fulfilling of them: Rom. 8. 13. If ye through the Spirit mortifie the deeds of the body▪ ye shall live: (i. e.) ye shall live the most joyful, peaceful, com∣fortable life of all persons in the world, a life of highest de∣light and true pleasure: For so far as your lusts are morti∣fied, the vigorous healthful frame and due temper of your Souls is restored, and your evidences for Heaven cleared, both which are the springs of all spiritual delight and plea∣sure. Can any Creature-enjoyment, or any beastly lust af∣ford a pleasure like this? Don't you find the life you live in sinful pleasures quite beneath the dignity of a man? And are they not followed with bitter after-reckonings, gripes, and flashes of Conscience? Even in the midst of laughter the heart is sad, and the end of that mirth is heaviness. O pon∣der seriously what a trifle it is you sell your precious Souls for: Is it not a goodly price you value them at? the fugitive, empty, beastly pleasures of a moment for the torments of Eternity!

The sixth way of losing the Soul opened.

VI. There are also innumerable Souls lost for ever by the distracting cares of this world, which eat up all their time, thoughts, and studies, so that there is no room for Christ, or one serious hour about Salvation. It is too true an obser∣vation which Sir Walter Raleigh makes upon the common Mechanicks and poor Labourers, their bodies are the Anvils of pain, and their Souls the Hives of unnumbred cares and sorrows, whilst the voluptuous and rich spend their time and

studies in purveying for new pleasures, and filling their heads with projects of that nature; the poorer sort have their heads and hearts filled day and night with anxious thoughts and cares how to get bread, pay their Rent or debts, and struggle through the miserable necessities that pinch them on every side; many Children it may be to pro∣vide for, and little or nothing out of which to make it: here is Brick must be made, and no straw to make it of: he borrows here to pay there; debts increase, and abilities de∣crease: he toils his body all the day, and when his tired car∣cass calls for rest to enable him for new work tomorrow, the cares of the world invade him upon his bed, and keep him sighing or musing there, when poor man he had load enough before for one.

And now what room is there left for Salvation-work? or how can any spiritual seed that is cast into such a brake of thorns prosper? The cares of this life (saith Christ) spring up and choak it, Mark 4.19. Tell not them of Heaven and Christ, they must have bread; talk not to them of the ne∣cessity or comfort of a pardon, they must pay their debts to men. O the confused buz and clutter that these thoughts and cares make in their heads! so that no other voice can be heard. And thus multitudes spend their whole life in a mi∣serable servitude in this world, and by that are cast upon a more miserable and restless state for ever in the world to come, one Hell here, and another hereafter. And what shall be done for them? Is there no way for their delive∣rance? O that God would direct and bless the following con∣siderations to them, if it may be expected they may at any time get through the brake in which they are involved, and find them at leisure to bethink themselves.

The sixth way to Hell shut up by five Considerations.

1. Bethink thy self, poor Soul, as much as thou art invol∣ved and plunged in the necessities and distracting cares of this life, others, many others, as poor, as necessitous, and every way as much embroil'd in the cares of the world as you are, have minded their Souls, and taken all care and pains for their Salvation notwithstanding; yea, though mil∣lions

of your rank and order are destroyed by these snares of the Devil, yet God hath a very great number, indeed the greatest of any rank of men, among those that are low, poor, and necessitous in the world. The Church is called the Congregation of the poor, Psal. 74.20. because it consist∣eth mostly of men and women of the lowest and most despi∣cable condition in this world. They are all poor in Spirit, and most of them poor in purse. Hearken, my beloved Bre∣thren, (saith Iames) hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom? Jam. 2.5.

Now if others, many others, as much intangled in the necessities, cares, and troubles of the world as you, have yet struggled through all those difficulties and discourage∣ments to Heaven, why should not you strive for Christ and Salvation as well as they? Your Souls are as valuable as theirs, and their discouragements and hinderances as great, and as many as yours.

2. Consider your poor and necessitous condition in the world, hath something in it of motive and advantage to ex∣cite and quicken you to a greater diligence for Salvation, than is found in a more full, easie, and prosperous state; for God hath hereby imbitter'd this world to you, and made you drink deeper of the troubles of it than other men: they have the honey, and you the gall; they have the flour, and you the bran. But then, as yo•• have not the pleasures, so you have not the snares of a prosperous condition, and your daily troubles, cares, and labours in it, do even prompt you to seek rest in Heaven, which you cannot find on Earth. Can you think you were made for a worse condition than the Beasts? what, to have two Hells, one here, and another hereafter? Surely as low, miserable, and despicable as you are, you are capable of as much happiness as any of the No∣bles of the World, and in your low and afflicted condition stand nearer to the door of hope than they do. Ah! me∣thinks these thoughts do even put themselves upon you, when your spirits are overloaded with the cares, and your bodies tired with the labours of this life. Is this the life of troubles I must expect on Earth? Hath God denied me the pleasures of this World? O then let it be my care, my study,

my business to make sure of Christ, to win Heaven, that I may not be miserable in both Worlds. How can you avoid such thoughts? or put by such meditations which your very station and condition even forceth upon you?

3. Consider how all your troubles in this World would be sweetned, and all your burdens lightned, if once your Souls were in Christ, and in Covenant with God. O what hearts∣ease would Faith give you! What sweet relief would you find in Prayer! These things, like the opening of a Vein or Tumor when ripe, would suddenly cool, relieve, and ease your spirits. Could you but go to God as a Father, and pour out your hearts before him, and roll all your cares and burdens, wants and sorrows upon him, you would find a speedy out-let to y••ur troubles, and an inlet to all peace, all comfort, and all refreshments, such as all the riches, ho∣nours, and fulness of this world cannot give: you would then find Providence engage it self for your supply, and issue all your troubles to your advantage.* 1.36 You would suck the breasts of those Promises in the Margent, and say all the dainties in the world cannot make you such another Feast. You would then see your bread, your cloaths, and all provi∣sions for you and yours in Gods promises, when you are brought to an exigence, and would certainly find perfor∣mances as well as promises all along the course of your life.

4. Say not you have no time to mind another world, God hath not put any of you under such an unhappy necessity: you have one whole day every week allowed you by God and Man for your Souls: you have some spare time every day, which you know you spend worse than in heavenly thoughts and exercises; yea, most Callings are such as will admit of spiritual exercises of thoughts, even when your hands are exercised in the affairs of this life. Besides, there are none of you but have and must have daily some relaxations and rest from business; and if your hearts were spiritual, and set upon Heaven, you would find more time than you think on, without prejudice to your Callings, yea to the great furtherance of them, to spend with God. I can tell you when and where I have found poor Servants hard at work for Sal∣vation,

labouring for Christ, some in the Fields, others in Barns and Stables, where they could find any privacy to pour out their Souls to God in prayer. As Lovers will make hard shifts to converse together, so will the Soul that is de∣voted to God, and in earnest for Heaven. And though your opportunities be not so large, they may be as sweet as suc∣cessful, and to be sure sincere, as those whose condition affords them more time, and greater external conveniencies than you enjoy. More business is sometimes dispatcht in a quarter of an hour in prayer, yea let me say, in a few hearty ejaculations of Soul to God in a few minutes, than in many long and elaborate duties. If thou cast in thy two mites of time into the Treasury of Prayer, having no more, thou mayst, as Christ said of the poor Widow, give more than those that cast in of their great abundance of time and Talents.

5. Lastly, Consider, Jesus Christ is no Respecter of per∣sons, the poorest and vilest on earth are as welcome to him as the greatest. He chose a poor and mean condition in this World himself, conversed mostly among the poor, never refused any because of his poverty: God accepteth not the per∣sons of Princes, nor regardeth the rich more than the poor; for they are all the work of his hands, Job 34.19. and that both in respect of their natural constitution as men, and their Civil condition as rich or poor men. Riches and poverty make a great difference in the respects of men, but none at all with God. If thou be one of Gods poor, he will accept, love, and honour thee above the greatest (if graceless) person in the world. Poverty is no bar to Christ or Heaven, though it be to the respects of men and pleasures of this life. Away then with all vain pretences against a life of godliness from the meanness of your outward condition. Heaven was not made for the rich, and Hell only for the poor; no, no: how hard soever you find the way thither, I am sure Christ saith, It's hard for a rich man to enter into that Kingdom.

The seventh way of losing the Soul discovered.

VII. The seventh beaten path to destruction is by ground∣less presumption; praesum••ndo sperant, & spirando per••unt;

by presumption they have hope, and by that hope they pe∣rish.

There are divers objects of Presumption, amongst which these three are most usual and most fatal: viz.

That they have

• 1. That Grace which they have not.
• 2. That Mercy in God they will not find.
• 3. That Time before them which will fail them.

1. Many presume they have that Grace in them, which God knoweth they have not: So did Laodicea, Rev. 3.17. Thou sayest, I am rich, and have need of nothing, and knowest not that thou art wretched and miserable, poor, blind and naked. Here is a dangerous Conspiracy betwixt a cunning Devil, and an ignorant proud Heart, to ruine the Soul for ever: they stamp their common Grace for special: they put the old Creature, by a general Profession, into the new Creatures habit, and lay a confident claim to all the Priviledges of the Children of God.

2. They presume upon such Mercy in God, as they will never find: they expect pardoning and saving Mercy out of Christ, in an unregenerate state, when there is not one drop of Mercy dispensed in any other way. The whole oeconomy of Grace is managed by the Mediator, Iude v. 21. all saving Mercies come through him, upon all that are in him, and upon no others. God is indeed a merciful God, and yet pre∣sumptuous sinners will find Judgment without Mercy, be∣cause they are not found in the proper way and method of Mercy. Thousands and ten thousands carve out and dispose the Mercy of God at their own pleasure, write their own Pardons in what Terms they think fit; and if they had Gods Seal to firm and ratifie them, it were all well: but alas! it is but a night-vision, a dream of their own brain.

3. But especially, men presume upon Time enough for Repentance hereafter: they question not but there be as fit and as fair opportunities of Salvation to come, as are alrea∣dy past; and in this snare of the Devil thousands are taken

in the very prime and vigour of their youth. That age is voluptuous, and loves not to be interrupted with severe and serious thoughts and courses; and here is a Salvo fitted ex∣actly to suit their inclination, and quiet them in their way, that they may pursue their lusts without interruption.

I cannot follow the sin of Presumption at present in all these its courses and ways, and will therefore apply my self to the case last mentioned, which is so common to the world.

The seventh way to destruction shut up by five weighty Considerations.

1. And in the first place, I would beg all those young voluptuous Sinners, whose feet are fast held in the snare of this Temptation, seriously to bethink themselves, whether they are not old enough to be damned, whilst they judge themselves too young to be seriously godly. There are mul∣titudes in Hell of your age and size: you may find Graves in the Church-yard of your own length, and Skulls of your own size. Men will not spare a nest of young Snakes, because they are little. If you die Christless and unregenerate, 'tis the same thing whether you be old or young: there is abun∣dance of young Spray, as well as old Logs, burning in the flames of Hell.

2. If you knew the weight and difficulty of Salvation-work, you would never think you could begin too soon. Re∣ligion is a business will take up all your time:* 1.37 many have re∣pented they began so late, none that they began too soon. Say not, the penitent Thief found mercy at the last hour, for his Conversion was extraordinary, and we must not hope for Miracles. Besides, he could never encourage himself in sin with the hope and expectation of such a miraculous Conver∣sion. He was the only Example of a Sinner that was ever so recovered in Scripture, and this was recorded not to nourish presumption, but to prevent despair. If ten thousand per∣sons died of the Plague, and one only of the whole number infected with it escaped, it's no great encouragement that you shall make the second. O think and think again, how many thousands now on earth have been tugging and striving

forty or fifty years together to make their Calling and Ele∣ction sure, and yet to this day it is not so sure as they would have it: they are afraid after all, time will fail them for finishing, and you think 'tis too early for beginning so great a work.

3. Others have begun sooner than you, and finished the great and main work before you have done one stroke. Abi∣jah was very young, scarce got out of his childhood, when the Grace of God was found in him, 1 Kings 14.13. The fear of God was in Obadiah when but a youth, 1 Kings 18.12. Timothy was not only a Christian, but a Preacher of the Gospel in the morning of his life, 2 Tim. 3.15. What have you to plead for your selves, which they had not? Or what arguments and motives to godliness had they, which you have not? You shall be judged per pares, by those of your own age and size; their seriousness shall condemn your va∣nity.

4. The morning of your life is the flower of your time, the freshest and fittest of all your life for your great work: now your hearts are tender and impressive, your affections flowing and tractable, your heads clear of distracting cares and hurries of business, which come on afterwards in thick successions: Remember now thy Creator in the days of thy youth, whilst the evil days come not, Eccles. 12.1, 2. If a man have an important business to do, he will take the morning for it, knowing if that be slipt, a crowd and hurry of business will come on afterwards to distract and hinder him. I presume if all the Converts in the World were examined in this point, it would be found that at least ten to one were wrought upon in their youth: that is the moulding age.

5. And if this proper, hopeful season be elapsed, it is very unlikely that ever you be wrought upon afterwards. How thin and rare in the world are the instances and examples of Conversion in old age? Long continued customs in sin harden the heart, fix the will, and root the habits of vice so deep in the Soul, that there is no altering of them: your ears then are so accustomed to the sounds of the Word, that Christ and

Sin, Heaven and Hell, Soul and Eternity have lost their aw∣ful sound and efficacy with you. But it is a question only to be decided by the event, whether ever yo•• shall attain to the years of your Fathers: it is not the sprightly vigour of your youth that can secure you from death. What a mad∣ness then is it to put your So••ls and eternal happiness upon such a blind adventure? What if your presumption of so ma∣ny fair and proper opportunities hereafter fail you, as it hath failed millions (who had as rational and hopeful a pro∣spect of them as you can have) where are you then? And if you should have more time and means than you do presume upon, are you sure your hearts will be as flexible and im∣pressive, as now they are? O beware of this sin of vain pre∣sumption, to which the generality of the damned owe their everlasting ruine.

The eighth way of losing the Soul opened.

VIII. The eighth way of ruining the precious Soul, is by drinking in the Principles of Atheism, and living without God in the World.

Atheism stabs the Soul to death at one stroke, and puts it quite out of the way of Salvation. Other Sinners are worse than Beasts, but Atheists are worse than Devils, for they believe and tremble: these banish God out of their thoughts, and what they can out of the world, living as without God in the world, Eph. 2.12. It is a sin that quencheth all Religion in the Soul: he that knows not his Landlord, cannot pay his Rent: he that assents not to the Being of a God, destroys the foundation of all religious Worship; he cannot fear, love, or obey him, whose Being be believes not: this sin strikes at the Life of God, and destroys the life of the Soul.

Some are Atheists in opinion, but multitudes are so in pra∣ctice: The fool hath said in his heart there is no God, Psal. 14.1. Though he hath engraven his N••me upon every Creature, and written it upon the Table of their own Hearts, yet they will not read it: or if they have a slight fluctua••••••g notion, or a secret suspicion of a Deity, yet they neither acknow∣ledge his Presence nor his Providence: Fingunt Deum talem qui nec videt, nec punit: They say, How doth God know? can

he judge through the dark clouds? thick clouds are a covering to him, that he seeth not, Job 22.14.

Others profess to believe his Being, but their lives daily give their lips the lye; for they give no evidence in practice of his fear, love, or dependence on him. If they believe his Being, they plainly shew they value not his favour, delight not in his presence, love not his ways or people; but lye down and rise, eat and drink, live and die without the wor∣ship or acknowledgment of him, except so much as the Law of the Country, or Custom of the place extorts from them. These dregs of time produce abundance of Atheists of both sorts: many ridicule and hiss Religion out of all Companies into which they come; and others live down all sense of Re∣lion: they customarily attend indeed upon the external Du∣ties of it, hear the Word; but when the greatest and most im∣portant Duties are urged upon them, their inward thought is, this is the Preachers Calling, and the man must say some∣thing to fill up his hour, and get his living. If they dare not put their thoughts into words, and call the Gospel Fabula Christi, the Fable of Christ, as a wicked Pope once did, or say of Hell and the dreadful Sufferings of the Damned, as Calderinus the Jesuit did, tunc credam cum illuc venero, I will believe it when I see it: yet their hearts and lives are of the same complexion with these mens words. They do not heartily assent to the Truth of the Gospel which they hear; and though bare assent would not save them, yet their dis∣sent or non-assent will certainly damn them, except the Lord heal their understandings and hearts by the light and life of Religion. To this last sort I shall offer a few things.

The eighth way to Hell shut up by six weighty Considerations.

1. You that attend upon the Ordinances, but believe them no more than so many dev••••••d Fables, nor heartily assent to the Truth of what you hear; know assuredly, that the Word shall new〈…〉〈…〉 do your Souls good it can never come to your hearts and affections in its regenerating and sanctifying effi∣cacy, whilst it is stopt and obstructed in your understandings in the act of assent. And thus you may sit under the best

Ordinances all your lives, and be no more the better for them, than the Rocks are for all the showres of rain that fall upon them: Heb. 4.2. The word preached did not profit them, not being mixed with faith in them that heard it. This is Satans chief strength and fastness, wherein he trusteth: he fears no Argument, whilst he can maintain this Post: the Devil hath no surer Prisoner than the Atheist: there's no escaping out of his possession and power, whilst this bolt of Unbelief is shut home in the Mind or Understanding. An unbelieved Truth never converted or saved one Soul from the beginning of the world, nor never shall to the end of it. Those bodies that have the Boulema, or Dog-appetite, what∣ever they eat, it affords them no nourishment or satisfaction, they thrive not with the best fare: just so it is with your Souls, no Duties, no Ordinances can possibly do them good: as in Argumentation, no Conclusion, be it never so regu∣larly drawn, and strongly inferred, is of any force to him that denies Principles.

2. If you assent not to the Truth of the Gospel, you not only make God speak to your Souls in vain, which is fatal to them; but you also make God a lyar, which is the greatest affront a Creature can put upon his Maker: 1 Ioh. 5.10. He that believeth not God, hath made him a lyar. Vile dust, darest thou rise up against the God that made thee, and give him the lye! An affront which thy fellow-Creature cannot put up or bear at thy hands. Darest thou at once stab his Honour, and thy own Soul? Are not the things which thou lookest on as Romances and golden Dreams, a meer Artifice neatly contrived to cheat and awe the world? Are they not all built upon the Veracity of God? which is the firmest foundation and greatest security in the world. Hath he not intermingled for our satisfaction, not only frequent asser∣tions, but his asseverations and Oath to put all beyond doubt? And yet dare any of you lift up your ignorant blind Understandings against all this, and give him the lye? Sure∣ly the wrath of God shall smoke against every Soul of man that doth so, and his own bitter, lamentable, doleful ex∣perience shall be his conviction shortly, except he repent.

3. Dare any of you give the thoughts of your hearts as certain conclusions under your hand, and stand by them to the last, and venture all upon them?

Wretched Atheist, bethink thy self, pause a while, exa∣mine thine own breast, whatever thy vile Atheistical thoughts sometimes are, is there not at other times a fear of the con∣trary? A jealousie that all these things which thou deridest and sportest thy wicked fancy with, may and will prove true at last? When thou readest, or hearest that Text, Ioh. 3.18. He that believeth not, is condemned already; His Mittimus is already made for Hell: Doth not thy Conscience give thee a secret gird, like a stitch in thy side? Dare you venture all upon this issue, that if those things you find in the Word be true, you will stand to the hazard of them? If that be a truth, Mark 16.16. He that believeth not, shall be damned, you will be content to be damned? Or if, Rom. 8.13. be a truth, That they which live after the flesh shall dye, you will run the hazard and bear the penalty of eternal death? If Heb. 12.14. prove true, That without holiness no man shall see God, you will be content to be banished from his presence for evermore? Speak your hearts in this matter, and tell us, Don't you live betwixt Atheistical surmises, that all these are but cunning artifices; and fears that at last they will prove the greatest Verities?

4. Hath not God given you all the satisfaction you can reasonably desire of the undoubted truth and certainty of his Word? What would you have, which you have not alrea∣dy? Would you have a Voice from Heaven, the Scriptures you read or hear are a more sure Word than such a Voice would be, 2 Pet. 1.19. or would you have a Messenger from Hell? He that believeth not the written Word, nei∣ther would believe, if one should rise from the dead, Luke 16▪ 31. View the innate Characters of the Scriptures, is it not altogether pure and holy? full of Divine Wisdom and awful Majesty? and in every respect such as evidenceth its Author to be the wise, holy, and just God who searcheth the hearts and reins? Look upon the Seals and Confirmations of it, hath not God confirmed it by divers Miracles from Heaven, a Seal which neither Men or Devils could counterfeit? And

don't you see the blessing and power of God accompanying it in the Conversion and wonderful change of mens hearts and lives, which can be done by no other hand than Gods? Say not, the Miracles which confirm the Gospel are but un∣certain Traditions, and except you your selves see them wrought, you cannot believe them. There are a thousand things which you do believe, though you never saw them; and what you require for your satisfaction, every man may require the same for his, and so Christ must live in all parts of this World, and repeat his Miracles over and over in all Ages to satisfie the unreasonable incredulity of those that question their truth after the fullest Confirmation and Seal hath been given, that is capable to be given, or the heart of man can desire should be given; and if all this should be done, you might be as far from believing, as now you are; for ma∣ny of those that saw and heard the things wrought by Christ, contradicted and blasphemed, and so might you.

5. Satan who undermines your assent to these things, is forced to give his own: he that tempts you to look on them as Fables, himself knows, and is convinced that they are realities, the Devils also believe and tremble, Jam. 2.19. they know and feel the truth of these things, though it be their great design and interest to shake your assent to them: they know Christ is the Son of God, and that there will be a day in which he will judge the World in righteousness, and that there are Torments prepared for themselves, and all whom they seduce from God, Matth. 8.29. If you ungod God, you must unman your selves, yea, not only make your selves less than men, but worse than Devils.

6. In a word, let thy own heart, O Atheist, be Judge, whether these be real doubts still sticking in your minds, af∣ter you have done all that becomes men to do for satisfaction in such important cases? Or whether they be not such Prin∣ciples as you willingly ••oment and nourish in your hearts, as a protection to your sensual lusts, whose pleasures you would fain have without interruptions and over-awings by the fears of a Judgment to come, and a righteous retribution from a just and terrible God! Examine your hearts in that point,

and you will soon find the cheat to be in that I here point you to: you have not studied the word impartially, nor brought your doubts and scruples with an humble, unbiassed, teachable spirit to those that are wise and able to resolve them, much less prayed for the Spirit of Illumination; but willingly entertained whatever Atheistical Wits invent, or the Devil suggests, as a Defensative against the checks of Conscience, and fears of Hell in the way of sin. You are loth those things should be true, which the Scriptures speak, and are glad of any colourable argument or pretence to still your own Consciences. Is not this the case? The Lord stop your desperate course, your paths lead to Hell.

The ninth way of losing the precious Soul opened.

IX. Precious Souls are daily plunged into the gulph of per∣dition by Prophaneness and Debauchery. How many every where lye wallowing in this puddle? glorying in their shame, and running into all excess of riot? The Hypocrite steals to Hell in a private close way of concealed sin; but the prophane gallop along the publick road at noon-day: They declare their sin as Sodom, and hide it not: Isa. 3.9. The shew of their countenance testifieth against them. The Hypocrite hath devotion in his countenance, and Heaven in his mouth; you know not by his words or countenance whither he is go∣ing; but the prophane hide it not, they are past shame, and above blushing at the horridst impieties. Look as God hath some Servants more eminent, forward, and couragious in the ways of Godliness than others; men that will not hide their Principles, or be ashamed of the ways of Godliness in the face of danger; so the Devil hath some Servants as emi∣nent for wickedness, who scorn to sneak to Hell by conceal∣ment of their wickedness, but avow and owne it without fear or shame in the open sight of Heaven and Earth. Where∣ever they come, they defile the Air they breathe in with hor∣rid blasphemies and obscene discourses not to be named, and leave a strong scent of Hell behind them.

This Age hath brought forth multitudes of these Monsters, the reproach and shame of the Nation that bred them. I have little hope to stop one of them in the career and full speed to

Hell. They have lost the sense of sin, the restraints of Shame and fear; and then what is left to check them in their course? I cannot hope that such a Discourse as this shall ever come into their hands, except it be to sacrifice it to the flames: yet not knowing the ways of Providence, which are unsearchable, and what use God may make upon one occa∣sion or another of these following Considerations, I will ad∣venture to drop a few words upon these forlorn Sinners, as far as they seem to be gone beyond recovery; beseeching the Lord to make way for these things to their hands and hearts, and make them the instruments of pulling some of them as brands out of the burning.

The ninth way to Hell by Prophaneness stopt.

1. And first, Let it be laid to heart, that though the case and state of many thousand Souls be doubtful and uncertain, so that neither themselves nor any other know what they are, or to whom they belong: yet our condition is without controversie miserable and forlorn, all men know whose you are, and whither you are going. The Apostle appeals in this case to the Bar of every mans Reason and Conscience, as a thing allowed and yielded by all, Eph. 5.5. For this ye know (saith he) that no whoremonger, nor unclean person, nor covetous man, who is an Idolater, hath any inheritance in the king∣dom of Christ and of God. This is a clear case, there is no controversie about it. Many there be in a doubtful case, but no doubt of these, they are fast and sure in the power of Sa∣tan; and as sure as God is a God of Truth, they that die in this condition shall never see his face. And to the same pur∣pose again, 1 Cor. 6.9. Know ye not, that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither forni∣cators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drun∣kards, nor revilers, nor extortioners shall inherit the kingdom of God. Know ye not? saith he, q. d. Sure you cannot be so ignorant and blind to think that there is any room in Heaven for such wretches as these. If the righteous be scarcely saved, where shall the sinner and the ungodly appear? If all strictness, ho∣liness, self-denial, diligence, be all little enough to win Hea∣ven,

what hope can there be of those that not only cast off all duties of Religion, but also cast themselves into all the opposite ways and courses which directly lead to damna∣tion? He that refuseth his food, endangers his life; but he that drinks poison, certainly and speedily destroys it.

2. As far as you are gone in a course of prophaneness, you are not yet gone beyond the reach of Mercy and all hopes of Salvation, if now at last, after all your Debaucheries and prophan••ness, the Lord touch your hearts with the sense of your sinful and miserable estate, and turn your feet to his Testimonies. When the Apostle in 1 Cor. 6.9, 10. had told us the doom of such men, upon the supposition of their per∣severance in that course; yet presently he adds as a motive to their repentance, an Example of Mercy upon such wretch∣es as these: And such were some of you, but ye are washed, v. 11. The golden Scepter of free Grace hath been held forth to many as prophane and notorious sinners as you, to a blasphe∣ming Saul, to a Mary Magdalen, to a Manasseh. 'Tis not the greatness of the sin, but the impenitence and infidelity of the sinner that ruines him. Well then, there is a certain∣ty of damnation if you go, and yet a possibility of forgive∣ness and mercy before you, a mercy invaluable.

3. Nay, this is not all; but in some respect there is more probability and hope of your return and repentance, than there is of many others who have led a more sober, smooth, and civil life than you have done. Your prophaneness hath more dishonoured God; but the Morality and Civility of some men secures them faster in the snare of the Devil: they have many things in themselves to build up their presumptu∣ous hopes upon, but you have nothing. It is hard for con∣viction to reach that mans Conscience that hath a righteous∣ness of his own to trust in; but methinks it should have an easier access to yours, whose notorious courses lay your Con∣sciences naked and bare before the word to be wounded by it. Christs Ministry had little success among the Pharisees who were righteous in their own eyes, but it wrought effectually upon Publicans and sinners. Hence Christ told them, Matt. 21.31. That Publicans and Harlots go into the Kingdom of God

before them. Publicans were esteemed the worst of men, and Harlots the worst of women; yet the one and other, as vile as they were, stood fairer for Conviction, and consequent∣ly for Salvation, than those that thought they needed no re∣pentance. All this is matter of hope, and runs into a power∣ful motive and loud call to repentance: He that hath an ear to hear, let him hear.

The tenth way leading to Destruction marked.

X. Deep and fixed prejudices against Godliness and the sincere Professors thereof, precipitate thousands of Souls into their own ruine and damnation.

It was not without a weighty reason that Christ denounced that wo upon the world, Matt. 18.7. Wo unto the world, be∣cause of offences. The poor world will be ruin'd by scandals and prejudices; they will take such offences at the ways of Godliness, that they will never have good thoughts of them any more. This Sect is every where spoken against, Acts 28.21. and so Christians are condemned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of the common reproach, as Iustin Martyr complain'd. All the scandals which fall out in the Church are so many Swords and Daggers put into the hands of the wicked world to murder their own Souls withal. Some have sucked in such Opinions of the ways of Godliness, as make them irreconcileable Enemies to them, and fierce Opposers of them. And from hence are most of the Persecutions that befal the People of God. When you see showres of slanders and reproaches go∣ing before, expect storms of persecution coming after. Slan∣ders beget prejudices, and these prepare for persecutions. O how keen and fierce are the minds of many against the up∣right and innocent Servants of God, whom they have first represented to themselves in such an odious dress and Cha∣racter as the Devil hath drawn them in upon their fancies and imaginations! So the primitive Christians were repre∣sented to the Heathens as Monsters, and their Conventions in the night, occasioned by the fury of Persecutors, was re∣ported to be for lascivious and barbarous ends, to deflower Virgins, and murder innocent Children: and by this artifice the Heathens were secured against conversion to Christ. This

hath been the policy of Hell from the beginning, and it hath prospered so much in the world, that Satan hath reason to change his hand. But how may this Plot of Hell be defeat∣ed? and the ruine of Souls prevented?

The tenth way of destroying Souls shut up by two Counsels.

1. It will be impossible to prevent the ruine of a great part of the World by prejudices against the ways of Godli∣ness, except those that profess them, walk more holily and conformably to the rule and pattern of Christ, whose Name is called upon them. I therefore shall first address my Dis∣course to the Professors of Religion, beseeching them in the bowels of Christ, to take pity upon the multitudes of Souls which are daily ruined and destroyed by their scandals and miscarriages. Did you live according to the rules you pro∣fess. your well-doing would put to silence the ignorance of foolish men, 1 Pet. 2.15. and consequently the ruine of ma∣ny might be prevented. I remember Bernard speaking of the lewd and loose life of the Priests of his time, sighs out this just and bitter complaint to God about it;* 1.38 Misera eorum conversatio plebis tuae miserabilis subversio est: O Lord, saith he, their miserable conversation is the miserable subversion of thy people. O of how many who glory in the Title of the Sons of the Church,* 1.39 may Christ say, as Iacob did of his two lewd Sons Simeon and Levi, Ye have troubled me, to make me to stink among the Inhabitants of the Land, Gen. 34.30.

And how many Professors, who pretend to more than or∣dinary reformation and holiness, do shed Soul blood by their scandalous conversations? Salvian brings in the wicked of his Age upraiding the loosness of Christians in this manner: Behold, those men who boast themselves redeemed from the Tyranny of Satan, and profess themselves dead to the world, yet are conquer'd by the lusts of it. And Cyprian long before his day, brings in the Heathens thus insulting over looser Christians, Where is that Catholick Law which they be∣lieve? Where are the Examples of Piety and Chastity which they should learn? They read the Gospel, yet are immodest; they hear the Apostles, yet are drunk. O Professors, where are your bowels to the poor Souls of sinners? If your Neigh∣bours

Ox or Ass fall into the pit, you are bound to deliver him, if you can; and will you not do as much for a precious Soul, as you would do for a Beast? Nay, you dig pits by your scandalous lives to destroy them. If you sin, there are in∣struments enough to spread it, and multitudes of Souls ready perpared to take the infection. Say not, f they do, the fault is theirs; for though they are Principals in the murder of their own Souls by taking the scandal, yet you are Accessa∣ries in giving it: he is a mad man that will kill himself with a Sword, and he no better that will put it into his hand.

O therefore if you have any regard to the precious Souls of men, live up to the rules of your Profession. O be blame, less and harmless, the Sons of God without rebuke in the midst of a perverse and froward generation: let the heaven∣liness of your Conversation stop those mouths that accuse you as men of a worldly Spirit: let them see by your mode∣ration in seeking it, your patience in losing it, your readi∣ness in distributing it, that it is a groundless calumny under which your Names suffer. Let them see by your apparel, company, and discourses you are not such proud lofty Spirits as you are represented to be. Convince them by your flexi∣bleness to all things that are lawful and expedient, by mani∣festing as much as in you lieth, that it is the pure bond and tye of Conscience which keeps you from compliance in all other things, and by your meekness in suffering for such non∣compliance, that you are not such turbulent, factious Incen∣diaries, as the wicked world slanderously reports you to be. Convince the world by your exact righteousness in all your civil dealings, and by the lip of truth in all your promises and engagements, that you have the fear of God in your hearts, as well as the Livery of Christianity upon your backs. In a word, so live that none may have just ground to believe the impudent slanders the Devil raises in the world against you. Let your light so shine before men, that they may glorifie your Father which is in Heaven. Without your care and circumspection, the shedding of a world of precious Soul-blood can never be prevented.

2. Let me advise and beseech all men to be so just to o∣thers, and merciful to their own Souls, as not to cast them

away for ever, by receiving prejudices against Godliness from the miscarriages of some that make more than a com∣mon profession of it. If others stumble before you, and break their shins, don't you stumble at them, and break your necks. To prevent this fatal effect of scandal and prejudice at Religion, I desire a few particulars may be impartially weighed.

First, Very many of those Scandals bandied up and down the World against the Professors of Godliness, are devised and forged in Hell, as so many traps and snares to catch and destroy mens Souls, to beget an irreconcileable aversation and enmity in men to the ways of God. They devise deceitful matters (saith the Psalmist) against them that are quiet in the land, Psal. 35.20. So Ier. 18.18. Come, say they, let us de∣vise devices against Ieremiah, and smite him with the tongue. And there is as as little equity in the credulous receiver, as there is honesty in the wicked forger of these slanders. With one arrow of censure you wound no less than three, viz. the honour of God, your innocent Brother, and your own Souls: as to the two former wounds, they will in due time be healed. God will vindicate his own Name fully, and the reputation of his innocent Servants shall be cleared and repaired abun∣dantly; but mean time your Souls may perish by the wounds, prejudices have given, so that you may never be reconciled to Godliness and its Professors whilst you live, but turn Scof∣fers and Persecutors of them.

Secondly, Examine whether the matters that are charged upon them as their Crimes, be not their Duties. Sometimes it falls out to be so, and if so, you fight more immediately and directly against God than men. This was Davids case, Psal. 69.10. When I wept, and chastened my soul, that was to my reproach: my piety was turned to reproach. They called his tears Crocodiles tears, and his fastings hypocritical shadows of devotion and humility. Thus the very matter of his du∣ty was turned into reproach. And so it was with the primi∣tive Christians, their very owning of themselves to be Chri∣stians, was crime enough to condemn them.

Thirdly, If Professors of Religion do in some things act unbecoming their holy Profession, yet every slip and failing in their lives is no sufficient Warrant for you to censure their persons as hypocrites, much less to fall upon Religion

it self, and condemn it for the faults of them that profess it. There's many an upright heart overtaken by temptation. You see their miscarriages, but you see not their humiliati∣ons and self-condemnations before God for them.

Foo•• and fearful (saith a grave Divine) was the scandal of Da∣vid,* 1.40 and what was the issue? Presently the Enemies of God and Godliness began to lift their heads, and fall foul upon Davids Religion, 2 Sam. 12. they blasphemed the Name of God. O this is he that was so grand a Zealot, that the zeal of Gods house did eat him up. This is the man that, out of his transcendent zeal, danced before the Ark. This is he that prayed thrice a day, at morning, noon, and night. This is he that was so precise and strict in his family, that a wicked person should not dwell in his house. This your great precise Zealot hath defiled the Wife, and murdered the Husband. Now you see what his Religion is, now you see what comes of this profession of so much Holiness and Godliness.

O that men would seriously consider their evil in such cen∣sures as these. What is all this to Religion? Doth Reli∣gion any way countenance or patronize such practices? Nay doth it not impartially and severely condemn them? It is the glory of the Christian Religion, that it is pure and un∣defiled, Iam. 1.27. These practices flow from no Principle of Religion, nor are chargeable upon it, for it teacheth men the very contrary, Tit. 2.11, 12. If I see a Papist sin bold∣ly, or an Arminian slight Grace, I justly condemn their Prin∣ciples in and with their practices, because Popery sets Par∣dons to Sale, and Arminianism exalts Nature into the place of Grace: but doth the Doctrine of the Gospel lead to any immoralities? Charge it, if you can.

Fourthly, And as sensless a thing it is to condemn all for the miscarriages and faults of some, which yet is the common practice of the world. Are all that profess Godliness loose and careless? No, no; many are an ornament to their holy Profession, and the glory of Christianity. And why must the innocent be condemned for the guilty? What is your reason and ground for that? Why might not the Enemies of Christianity have condemned the Eleven Apostles upon the fall of Iudas? had they not as good Warrant for it as you have for this?

To conclude, You little know what a snare of the Devil is laid for your Souls in all those prejudices and offences you take at the ways and Professors of Godliness; and what a wo you bring upon your own Souls by them. You speak evil of persons and things you know not, and prejudice is like still to keep you in ignorance of them. Wo to the world (saith Christ) because of offences, and Blessed is he that is not offended at me.

The eleventh way of ruining the precious Soul opened.

XI. The eleventh way wherein abundance of precious Souls perish in the Christianized and professing World, is the way of formal Hypocrisie in Religion, and Zeal about the Externals of Worship. Such a generation of men have in all Ages mingled themselves with the sincere Worshippers of God; and the inducement to it is obvious, the form of God∣liness is an honour, but the power of it a burden. By the former earthly interests are accommodated, by the latter they are frequently exposed and hazarded.

We find in the Jewish Church abundance of such chaff in∣termixed with the wheat, which the Doctrine of Christ dis∣covered and purged out of the floor, Matth. 3.9, 12. Such were the Pharisees, who were exceeding zealous for Traditi∣ons and the external Rites and Ceremonies of the Law, but inwardly full of all filthiness, Matth. 15.7, 8, 9. men that honoured the dead, and persecuted the living Saints; that reverenced the material Temple, and destroyed the living Temples; that strain'd at Gnats of Ceremonies, and swal∣lowed down the grossest immoralities.

And well had it been, if this generation had ended with that state and time of the Church; but we find a Prophecy of the increase of these men in the later days, 2 Tim. 3.5. which is every where sadly verified. Religion runs into stalk and blade, into leaves and suckers, which should be concocted into pith and fruit. Yea, it is of sad considera∣tion, that amongst many high Pretenders to Reformation, their Zeal which should nourish the vitals of Religion, and maintain their daily work of Mortification and Communion with God, spends it self in some by opinion, whilst practi∣cal

Godliness visibly languisheth in their Conversations. How many are there that hate doctrinal errours, who yet perish by practical ones? who hate a false Doctrine, but mean time perish by a false heart? 'Tis very difficult to reclaim this sort of men from the errour of their way, and thereby save their Souls from Hell. However, let the means be used, and the success left with God.

The way to Hell by Formality barred up.

1. No sin intangles the Souls of men faster, or damns them with more certainty and aggravation, than the sin of formal Hypocrisie. It holds the Soul fastest on Earth, and sinks it deepest into Hell. There was no sort of men upon whom the Doctrine of Christ and the Apostles had so little success and effect, as the Scribes and Pharisees: they derided him, when Publicans and sinners trembled and believed, Luke 16.14, 15. the form of Godliness wards off all convictions: their zeal for the Externals of Religion secures them against the fears of damnation, whilst in the mean while their Hypocri∣sie plunges them deeper into Hell, than others that never made such shews of Sanctimony and Devotion: He shall ap∣point him his portion with hypocrites, Matt. 24.51. that is, he shall be punished in Hell as Hypocrites are punished, viz. with the greatest and forest punishment. Hypocrisie is a double iniquity, and will be punished with double destru∣ction: their ungrounded hopes of Heaven serve but to pully up their wretched Souls to a greater height of vain confi∣dence, which gives them the more dreadful jerk in their la∣mentable and eternal disappointment.

2. Blind superstitious Zeal, which spends it self only a∣bout the Externals of Religion, usually prepares and inga∣geth men in a more violent persecution of those that are re∣ally godly and conscientious. The Lord opened a great door of opportunity at Antioch to Paul, the whole City came to∣gether to attend the discoveries of Christ in the first publica∣tion of the Gospel, and the poor Gentiles began to taste the sweetness of the Gospel; but the Devil perceiving his King∣dom begin to totter, immediately stirred up his instruments

to persecute the Apostles, and drive them out of the Coun∣try, and who more fit for that work, than the devout and honourable women? Acts 13.15. these stirred up their Hus∣bands and all they had influence upon,* 1.41 under a fair pretence of zeal for the Law, to obstruct the progress of the Gospel. No Bird (saith one) like the living Bird to draw others into the net. Men of greatest names and pretensions to Religi∣on, if graceless, are the most dangerous instruments the De∣vil can imploy to the ruine and extirpation of true Godliness. Such a Zealot was Paul in his unregenerate state.

3. Nothing is more common than to find men hot and zea∣lous against false Worship, whilst their hearts are as cold as a stone in the Vitals and Essentials of true Religion. Many can dispute warmly against Adoration of Images, praying to Angels and Saints departed, who all the while are like those dead Images which others worship. Iehu was a Zealot a∣gainst Idolatry, and yet the vital power of true Godliness was a stranger to his Soul, 2 Kings 10.15, 16. The Phari∣sees spared no pains to make a Proselyte, yet all the while were the Children of the Devil themselves, Matt. 23.15.

This is a sad case, yet what more common? The Lord open the eyes of these men, and convince them in season, that their Zeal runs in the wrong Chanel, and spends it self upon things which shall never profit them. O if they were but as much concerned to promote the love to God, and life of Godliness in themselves and others, as they are about some external accidents and appendages of Religion, what blessings would they be to the World, and what evidence would they have of their own sincerity?

The twelfth way to Hell opened.

XII. The twelfth way to Hell, in which many Souls are carried on smoothly and securely to their own destruction, is the way of meer Civility and moral Honesty, wherein men rest, as in a safe state, never doubting but a civil life will produce and issue into an happy death. Moral honesty is a lovely thing, and greatly tends to the peace and order of the World; but it is not saving Grace, nor gives any man a

good Title to Christ and Salvation. Indeed there can be no Grace in that Soul, in which Civility and moral Honesty is not found; but this may be found in thousands that have no Grace.

That which ruines mens Souls, is not the exercise of mo∣ral Vertues, but their reliance upon them: they use their Morality as a shield to secure their Consciences from the con∣victions of the Word, which would shew them their sinful and miserable state by Nature. Thus the Pharisee, Luke 18.11, 12. God, I thank thee, that I am not as other men are, ex∣tortioners, unjust, adulterers, or even as this Publican: he bles∣seth himself in the conceits of his own safety and happiness: Let debauched and prophane persons look to it, I am well enough; though alas! poor man, his being less evil at best could but procure him a cooler Hell or a milder flame. This was the case of the young Man, Matt. 19.20. and like a young man indeed he reasons. He summs up all the stock of his civil life, and thinks it strange, if that be not enough to make a purchace of eternal life, What lack I yet? Alas! poor Soul, every thing necessary to Salvation: the very first stone was not laid, when he thought the building was finish∣ed: and this is the case of multitudes, both young and old: and that which greatly confirms and settles them in this their dangerous security, is the general, indistinct Doctrine of some, who pretend to be Guides to the Souls of others; the scope of whose Ministry aims at no higher mark than to civilize the people, and press moral Duties upon them, as if this were all that were necessary to Salvation; nay, 'tis well if some do not industriously pull down the pale of distin∣ction betwixt Morality and Regeneration, and tell the world in plain English, That there is no reason to put a difference betwixt men that are baptized and live morally honest, and those that have saving Grace; and they that do so, are only a few men who are highly conceited of themselves, and cen∣sorious of all others, whom they please to vote formal and moral.

This indeed is the way to fix them where they are; if Christ had not taken another method with Nicodemus, and his Ministers had not pressed the necessity of Regeneration, and the insufficiency of moral honesty to Salvation, how thin

had the number of true Converts been, though at most they are but an handful in comparison of the unregenerate.

O that God would bless what follows, to undeceive and save some poor Soul out of this dangerous snare of the Devil.

The twelfth way to Damnation barred by three Considerations.

1. Blind not your selves with the lustre of your own mo∣ral Vertues, a life smoothly drawn with Civility through the World; for though it must be acknowledged there is a loveliness and attracting sweetness in Morality and Civility, yet these things rather respect Earth than Heaven, and are designed for the conservation of the order and peace of this World, not for your Salvation and Title to the World to come. Without Justice and Truth, Kingdoms and Common-wealths would become Mountains of prey, and Dens of rob∣bery. Where there is no trust, there can be no traffick; and where there is no truth, there can be no trust. Civility is the very Basis of humane Society, a world of good accrues to men by it, and abundance of mischief is prevented by it; but it ne∣ver gave any man an interest in Christ, or a title to Salvation. The Romans and Lacedemonians, who perished in the darkness of Heathenism, excelled in Morality: there is nothing of Christ or Regeneration in these things, how much of excel∣lency soever be ascribed to them. Paul the Pharisee was a blameless person touching the Law, and yet at the same time, not only utterly ignorant of Christ, but a bitter Ene∣my to him, and all that were his. Till you can find ano∣ther way to Heaven, than by Regeneration, Repentance, and Faith, never lean upon such a deceitful and rotten prop as meer Civility is.

2. Civilized Nature is unsanctified Nature still; and with∣out Sanctification there is no Salvation, Heb. 12.14. Civi∣lity adorneth Nature, but doth not change it. Moral Ver∣tues are so many sweet flowers strawed over a dead Corps, which hide the loathsomness of it, but inspire not life into it. Morality hides and covers,* 1.42 but never mortifies nor cures the corruptions of Nature; and mortified they must be, or you cannot be saved. Take the best Nature in the world, and

let it be adorned with all the ornaments of Morality, (which they call Homilitical Vertues) and add to these, all the com∣mon gifts of the Spirit, which are for assistance and ministry; yet all this cannot secure that Soul from Hell, or be the ground-work for a just claim to any promise of Salvation: all this is but Nature improved, not regenerated. Morality is neither produced, as saving Grace is, nor works such effects as Grace worketh. There are no pangs of Repen∣tance introducing it, it may cost many an aking head, but no asking heart for sin; no such distressed out-cries, as that Acts 2.37. Men and Brethren, what shall we do? Nor doth it produce such humility, self-abasement, heavenly tempers and tendencies of Soul as Grace doth. Cheat not your selves therefore in so important a concern as Salvation is, with an empty shadow.

3. Civility is not only found in multitudes that are out of Christ, but may be the cause and reason why they are Christ∣less. Mistake not, I am not pleading the Cause of Prophane∣ness, nor disputing Civility out of the world; I heartily wish there were more of it to be found in every place, it would exceedingly promote the peace, order, and tranquility of the world: but yet it is certain, that the eyes of thousands are so dazled with the lustre of their own Morality, that they see no need of Christ, nor feel any want of his Righteousness, and this is the ruine of their Souls. Thus Christ brings in the Pharisee, with his proud boast, that he is no Extortioner, Adulterer, nor unjust, or such an one as that Publican, Luke 18.11. O what a Saint doth he vote himself when he compared his life with the others! Well then, beware you be not deceived by thinking you are safe, because you are got out of the dirty road to Hell, when all the while you are only stept over the hedge into a cleaner path to damnation. You have had a short account of some few of those many ways in which the precious Souls of men are eternally lost; let us briefly apply it in the following Inferences.

Inference I.

IF there be so many ways of losing the Soul, and such mul∣titudes of Souls lost in every one of them, then the number of saved Souls must needs be exceeding small.

The number of the saved may be considered either abso∣lutely, or comparatively. In the first consideration they ap∣pear great and many, even a great multitude which no man can number, Rev. 7.9. but if compared with those that are lost, they make but a small remnant, Isa. 1.9. a little flock, Matt. 12.32. For when we consider how vastly the King∣dom of Satan is extended, who is called the God of this World, from the world of people who are in subjection to him; how small a part of this earthly Globe is enlightned with the beams of Gospel-light, and that Satan is the acknowledged Ruler of all the rest, Eph. 6.12. But when it shall be farther considered, that out of this spot on which the light of the Gospel is risen, the far greatest part are lost also: O what a poor handful remains to Jesus Christ, as the Purchace of his Blood!

'Tis of trembling consideration, how many thousands of Families amongst us are meer Nurseries for Hell, Parents bringing forth, and breeding up Children for the Devil, not one word of God (except it be in the way of blasphemy or prophaneness) to be heard among them. How naturally their ignorant and wicked Education puts them in the course and tide of the world, which carries them away irresistibly to Hell. How one sinner confirms and animates another in the same sinful course, till they be all past hope or remedy. How the rich are taken with the baits of sensual pleasures, and the poor lost in the brake of distracting worldly cares, except here and there a Soul pluckt out of the snare of the Devil by the wonderful power and arm of God. On the one side, you may see multitudes drowned in open prophane∣ness and debauchery; and on the other side, many thou∣sands securely sleeping in the state of Civility and Morality. Some key-cold, and without the least sense of Religion; others Hell-hot with blind zeal and superstitious madness

against true Godliness, and the sincere Practitioners of it. Some living all their days under the Ordinances of God, and never touched with any conviction of their sin or misery; others convinced, and making some faint offers at Religion, but their convictions (like blossoms nipt with a frosty mor∣ning) fall off, and no fruit follows. And as Rubies, Sa∣phires, and Diamonds are very few in comparison of the Peb∣bles and common stones of the Earth; so are true Christians in comparison of multitudes that perish in the snares of Sa∣tan.

Inference II.

HOW little reason have the Vnregenerate to glory and boast themselves in their earthly acquisitions and successes, whilst mean time their Souls are lost! they have gotten other things, but lost their Souls. 'Tis strange to see how some men by rolling a small Fortune up and down the World, (as Boys do a Snow-ball) have increased the heap, and raised a great Estate, they have attained their design and aim in the world, and hug themselves in the pleased thoughts of their happi∣ness: but alas! among all the thoughts of their gains, there is not one thought of what they have lost. O if such a thought as this could find room in their hearts, I have in∣deed gotten an Estate, but I have lost my Soul: I have much of the world, but nothing of Christ: Gold and Silver I have, but Grace, peace, and pardon I have not: my body is well provided for, but my Soul is naked, empty, and destitute: such a thought, like the Sentence written on the wall, would make their hearts quail within them. What a rapture and transport of joy did the sight of a full Barn cast that World∣ling into? Luke 12.19, 20. Soul, take thine ease, eat, drink, and be merry; little dreaming that death was just then at the door to take away the cloth, guest, and all together; that the next hour his Friends would be scrambling for his Estate, the Worms for his body, and the Devils for his Soul.

O how many have not only lost their Souls, whilst they have been drudging for the world, but have sold their Souls to purchase a little of the world! parted by consent with

their best treasure for a very trifle, and yet think they have a great bargain of it. Surely, if poor sinners did but appre∣hend what they have lost, as well as what they have gained, their gains would yield them as little comfort, as Iudas his money did for which he sold both his Soul and Saviour. In∣stead of those pleasing Frolicks of wanton Worldlings, what a cold shiver would run through all their bones and bowels, did they but understand what it is to lose a gracious God and a precious Soul, and both eternally and irrecoverably.

The just God remains still to avenge and punish the sin∣ner; but the favour of God, that friendly look is gone, the peace of God, that Heaven upon Earth is gone, the Essence of the Soul remains still, but its purity, peace, joy, hope, and happiness these are gone; and these being gone, what can remain, but a tormenting piercing sight of those things for which you have sold them!

Inference III.

HEnce let us estimate the evil of sin, and see what a dreadful thing that is which men commonly sport themselves with, and make so light of: it is not only a wrong and injury to the Soul, but the loss and utter ruine of the Soul for ever.

It is said, Prov. 8.36. He that sinneth against me, wrongeth his own soul: And if this were all the mischief sin did us, it were bad enough, a wrong to the Soul is a greater evil than the ruine of the body or estate, and all the outward enjoy∣ments of this life can be: but to lose the precious Soul, and destroy it to all Eternity, O who can estimate such a loss! Now the result and last effect of sin is death, the death of the precious Soul, Rom. 6.21. The end of those things is death. So Ezek. 18.4. The soul that sinneth shall dye.

Sin doth not destroy the Being of the Soul by annihilation, but it doth that which the damned shall find and acknow∣ledge to be much worse; it cuts off the Soul from God, and deprives it of all its felicity, joy, and pleasure, which con∣sists in the enjoyment of him. Such is dolefulness and fear∣fulness of this result and issue of sin, that when God himself speaks of it, he puts on a passion, and speak of it with the

most feeling concernment, Ezek 33.11. As I live, saith the Lord, I have no pleasure in the death of the wicked: turn ye, turn ye, for why will ye dye, O house of Israel? q. d. why will ye wil∣fully cast away your own Souls? why will ye chuse the plea∣sures of sin for a season at the price of my wrath and fury poured out for ever? O think upon this, you that make so light a matter of committing sin. We pity those who in the depth of melancholy or desperation lay violent hands upon themselves, and in a desperate mood cut their own throats; but certainly for a man to murder his own Soul, is an act of wickedness as much beyond it, as the value of the Soul is above the body.

Inference IV.

WHat an invaluable Mercy is Iesus Christ to the World, who came on purpose to seek and to save such as were lost?

In Adam all were shipwrackt and cast away, Christ is the plank of Mercy let down from Heaven to save some. The loss of Souls by the Fall had been as irrecoverable as the loss of the fallen Angels, had not God in a way above all humane thoughts and counsels contrived the method of their Re∣demption. 'Tis astonishing to consider the admirable Har∣mony and glorious Triumph of all the Divine Attributes in this great project of Heaven for the recovery of lost Souls. 'Tis the wonder of Angels, 1 Pet. 1.21. the great Mystery of Godliness, 1 Tim. 3.16. the matter and burden of the triumphant Song of redeemed Saints, Rev. 1.5. and well it may, when we consider a more noble Species of Creatures finally lost, and no Mediator of reconciliation appointed be∣twixt God and them: this is to save an earthen Pitcher, whilst the Vessel of Gold is let fall, and no hand stretched out to save it.

But what is most astonishing is, that so great a Person as the Son of God, should come himself from the Futhers bo∣som, to save us by putting himself into our room and stead, being made a Curse for us, Gal. 3 13. he leaves the bosom of his Father, and all the ineffable delights of Heaven, dis∣robes himself of his Glory, and is found in fashion as man,

yea becomes as a worm and no man, submits to the lowest step and degree of abasement to save lost sinners. What a low stoop doth Christ make in his Humiliation to catch the Souls of poor sinners out of Hell! Herein was love, that God sent his own Son to be the propitiation for our sins, 1 Ioh. 4.10. and so God loved the world, Ioh. 3.16. at this rate he was content to save lost sinners.

How seasonable was this work of Mercy, both in its ge∣neral Exhibition to the World in the Incarnation of Christ, and in its particular Application to the Soul of every lost sin∣ner by the Spirit! When he was first exhibited to the world, he found them all as lost sheep gone astray, every one turn∣ing to his own way, Isa. 53.6. he speaks of our lost estate by Nature, both collectively or in general, we all went astray, and distributively or in particular, every one turned to his own way, and then in the fulness of time a Saviour appeared.

And how seasonable was it in its particular application? How securely were we wandering onwards in the paths of destruction, fearing no danger, when he graciously opened our eyes by conviction, and pulled us back by heart-turning Grace! No Mercy like this: it's an astonishing act of Grace that stands alone.

Inference V.

IF there be so many ways to Hell, and so few that escape it, how are all concerned to strive to the uttermost in order to their own Salvation.

In Luke 13.23. a certain person proposed a curious que∣stion to Christ, Lord, are there few that be saved? He saw a multitude flocking to Christ, and thronging with great zeal to hear him, and he could not conceive but Heaven must fill proportionably to the numbers he saw in the way thither: but Christs answer, ver. 24. at once rebukes the curiosity of the Questionist, fully solves the question propounded, and sets home his own duty and greatest concernment upon him. It rebukes his curiosity, and is as if he should say, Be the number of the saved more or less, what is that to thee? strive thou to be one of them. It fully solves the question

propounded, by distinguishing those that attend upon the means of Salvation, into Seekers and Strivers. In the first re∣spect there are many who by a cheap and easie profession seek Heaven, but take them under the notion of Strivers (i. e.) persons heartily ingaged in Religion, and who make it their business, and so they will shrink up into a small number; and it presseth home his great business and concern upon him, Strive to enter in at the strait gate.

By Gate understand whatsoever is introductive to Blessed∣ness and Salvation. By the Epithet, strait, understand the difficulties and severities attending Religion, all that suffer∣ing and self-denial which those that are bound for Heaven must count and cast upon. And by striving understand the diligent and constant use of all those means and duties, how hard, irksom, and costly soever they be. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath a deep sense and Emphasis, and imports striving even to an agony: and this duty is enforced two wayes upon him, and every man else, first by the indisputable Soveraignty of Christ from whom the command comes; and also from the deep interest and concern every Soul hath in the commanded duty. It is not only a simple compliance with the will of God, but what also involves our own Salvation and eternal Happiness in it: our great duty and our great interest are twisted together in this command; your eternal happiness depends upon the success of it. A man is not crowned, ex∣cept he strive lawfully, i. e. successfully and prevalently. O therefore so run, so strive, that ye may obtain. If you have any value for your Souls, if you would not be mise∣rable to Eternity, strive, strive. Believe it, you will find that the assurance of Salvation drops not down from Heaven in a night-dream, as the Turks fable their Alcoran to have done in that lailato hanzili, night of demission, as they call it; no, no, the righteous themselves are scarcely saved: ma∣ny seek, but few find; strive therefore as men and women that are heartily concerned for their own Salvation. Sit not with folded arms, like so many heaps of stupidity and sloth; whilst the door of Hope is yet open, and such a sweet voice from Heaven calls to you, saying, Strive, Souls, strive; if ever you expect to be partakers of the Blessedness that is here to be enjoyed, strive to the uttermost of your abilities and

opportunities. Such an Heaven is worth striving to obtain; such an Hell is worth striving to escape; such an invaluable Soul is worth striving to save.

I confess Heaven is not the purchace or reward of your striving! No Soul shall boastingly say there, Is not this the Glory which my duties and diligence purchased for me? And yet on the other side it is as true, that without striving you shall never set foot there. Say not, it depends upon the pleasure of God, and not upon your diligence; for it is his declared will and pleasure to bring men to Glory in the way, though not for the sake of their own striving: as in the works of your civil Calling, you know all the care, toil, and sweat of the Husbandman avails nothing of it self, except the Sun and Rain quicken and ripen the Fruits of the Earth; and yet no wise man will neglect plowing and harrowing, sowing and weeding, because these labours avail not without the influences of Heaven; but waits for them in the way of his duty and diligence: rational hope sets all the world a∣work. Do they plow in hope, and sow in hope, and will not you pray in hope, and hear in hope? You that know your Souls to be hitherto strangers to Christ, and the regene∣rating work of the Spirit; how is it, that you take them not aside sometimes out of the distracting noise and hurries of the world, and thus bemoan them?

O my poor, graceless, Christless, miserable Soul, how sad a case art thou in! others have, but thou never feltest the burden of sin; thousands in the World are striving and labouring, searching and praying to make their Calling and Election sure: whilst thou sittest still with folded hands in a supine regardlesness of the mi∣sery that is hastening on upon thee. Canst thou endure the de∣vouring wrath of God? Canst thou dwell with everlasting burn∣ings? Hast thou fancied a tolerable Hell? Or is it easie to pe∣rish? Why dost thou not cast thy self at the feet of Christ, and cry as long as breath will last, Lord, pity a sinful, miserable, un∣done, and self-condemning Soul? Lord, smite this rockie heart, subdue this stubborn will, heal and save an undone Soul ready to perish. The characters of death are upon it, it must be changed or condemned, and that in a little time. Bowels of pity, hear the cry of a Soul distressed, and ready to perish.

And you that do not understand the case and slate your

Souls are in, you have never a Bible near you? O turn to those places, 1 Cor. 6.9, 10. where you will presently find the more obvious marks and characters God hath set upon the children of perdition; and if you find not your self in that Catalogue among the unrighteous, Fornicators, Idola∣ters, Adulterers, Effeminate, Thieves, Covetous, Drunkards, Revilers, Extortioners, &c. then turn to Ioh. 3.3. and so∣lemnly ask thy own Soul this question, Am I born again? Am I a new Creature? Or still in the same condition I was born in? What solid evidence of the new birth have I to rely upon, if I were now within a few gasps of death? Am not I the man or woman who live in the very same sins which the Word of God makes the Symptoms and Characters of Dam∣nation? And doth not my Conscience witness against me, that I am utterly void and destitute of all that saving Grace, and a meer stranger to the regenerating work of the Spirit, without which there can be no well-bottom'd hope of Salva∣tion? And if so, are not the tokens of death upon me? Am not I a person markt out for misery? And shall I sit still in a state of so much danger, and not once strive to make an escape from the wrath to come? Is this vile body worth so much toil and labour to support and preserve it? And is not my 〈◊〉〈◊〉 worth as much care and diligence to secure it from the everlasting wrath of the great, just, and terrible God? O that the consideration of the wrath to come, the multi∣tudes all the world over preparing as fuel for it, and the door of opportunity yet held open to Souls by the hand of Grace to escape that wrath, might prevail with thy heart, Reader, to strive, and that to the uttermost, to secure thy precious Soul from the impending ruine.

Notes

• * 1.1

  Hypotheticâ ••âc hyperbole a∣missionis salutis aeternae atrocitas summa notatur. S. Glassius.

  Non magis ju∣vabitur q••àm qui acquirit Venetias, ipse verò susp••nda∣tur ad portam. Pareus in loc.
• * 1.2

  Animâ vero suâ mulctetur. Bez∣Maldon.
• * 1.3

  Interrogatio ••xaggerans.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocat id quo dat••, redimitur aliquid; juxta Pris••orum com∣mercia qua non monitâ, sed ro∣rum permutatio∣ne constabant. Brugens.
• * 1.5

  Veritas in pu∣t••••.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Archim.
• * 1.7

  Culverwell.
• * 1.8

  1 Cor. 2.11.
• * 1.9

  Rom. 2.15.
• * 1.10

  2 Cor. 1.12.
• * 1.11

  2 Cor. 11.2. Eph. 5.27.
• * 1.12

  Quoties bene a∣gimus gaudent Angeli, & tri∣stantur Daemo∣nes; quoties à bono deviamus Diabolum laeti∣ficamus, & An∣gelos suo gaudio defraudamus. August.
• * 1.13

  Major sum, & ad majora na∣tus, quàm ut corporis mei sim mancipium. Se∣neca.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  Antidote, p. 82.
• * 1.18

  Mel in ore, me∣los in aure, ju∣bilum in corde. Bern.
• * 1.19

  〈 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.
• * 1.20

  Gildas Salvian, p. 260.
• * 1.21

  〈 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.
• * 1.22

  Cinis est crassior illa materia in quam combustum redigitur.
• * 1.23

  Infernus ab in∣ferendo dicitur, quia ita infe∣runtur & praeci∣pitantur, ••t nun∣quam ascensuri sint.
• * 1.24

  Quo semel est imbuta recens, &c.
• * 1.25

  Si malè seci, à te didici.
• * 1.26

  Amandus geni∣tor, sed praepo∣nendus Creator.
• * 1.27

  Quam frigida & jejuna sit e∣orum desensio, qui exemplo, &c. potentio∣rum se tutos pu∣〈…〉〈…〉 Jun. Pa∣••••••. lib. 2.
• * 1.28

  Argumentum turpissimum est turba. Seneca.
• * 1.29

  Nemo errat sibi ipsi, sed demen∣tiam spargit in proximos. Sen.
• * 1.30

  Senec. Ep. 42. Gratuita nobis videntur quae chariss••mè con∣stant; quae e∣mere nollemus, si domus nobis nostra pro illis esset danda, &c.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈◊〉〈◊〉 14.
• * 1.32

  Voluptatum blanditiis de∣liniti, ad ea ga∣renda omnia qua prava sunt impellimur. A∣rist. l. 2. Eth. c. 3.
• * 1.33

  Quid staltius, turpi••••ve quàm bonum rationa∣lis animi, ex ir∣rationalibus ne∣ctere? Sen. Epist. 92.
• * 1.34

  Illa est voluptas & bomine & viro digna, non implere corpus, & saginare, nec cupiditates ir∣ritare, quarum tutissima est quies. De Be∣nef. l. 7. c. 11.
• * 1.35

  Breve est quod delectat, aet••r∣num quod cru∣ciat.
• * 1.36

  Heb. 13.5. Isa. 41.17. Psal. 34.9, 10. Psal. 91.15. Rom. 8.28.
• * 1.37

  Poenitet me, Do∣mine, quod serò te amavi. Aug.
• * 1.38

  Bern. in Con∣vers. Pauli. Ser. 1.
• * 1.39

  Ecce qui jactant se redemptos à tyrannide Sata∣nae, qui praedi∣cant se mortuos mundo, nihilo∣minus à cupiditatibus suis vin∣cuntur. Salvian. Vbi est catholi∣calex quam cre∣dunt? ubi pieta∣tatis & castita∣tis exempla quae discant? Evan∣gilia legant, & impudici sunt; Apo••olos audi∣unt, & inebri∣antur.
• * 1.40

  Ier. Dyke of Scandal, p. 33.
• * 1.41

  Satan per co∣stam, tanquam per scalam, ad c••r ascendit, Gregor.
• * 1.42

  Abscondit, non abscindit vitia. Lactant.