Sermons preached on several occasions to which a discourse is annexed concerning the true reason of the sufferings of Christ : wherein Crellius his answer to Grotius is considered / by Edward Stillingfleet ...

SERMON XII. * 1.1 * 1.2 Preached at * 1.3 WHITE HALL. FEBRUARY 18. 1672. (Book 12)

MATTHEW XVI. XXVI. * 1.4

For what is a man profited, if he shall gain the whole world and lose his own soul? or what shall he give in exchange for his soul?

IF we look into the twenty fourth verse of this Chapter we shall find our Saviour there, laying down such hard conditions of mens being his Disciples, as were, to all * 1.5 appearance, more likely to have driven away those which he had already, than to have drawn any others after him: For he requires no less than the greatest readiness to suffer for his sake, and that to no meaner a degree than the loss of what is most precious to men in this world, in their lives; which is implyed in those words; If any man will come after me let him deny himself, and take up his Cross and follow me. If our Saviour had on∣ly designed to have made himself great by the number of his followers, if he had intended a Kingdom in this world, as the * 1.6 Jews imagined, he would have made more easie conditions of being his Disciples; He would have chosen another way to have attained his end, and made use of more pleasing and po∣pular arguments to have perswaded the people to follow him.

When the Eastern Impostor afterwards began to set up for a new * 1.7 Religion, he took a method as contrary to our Saviours as his Religion and design was: he knew the Greatness and Honour, the pleasures and the pomp of this world, were the things most passionately loved and admired by the generality of mankind; and therefore he fitted his Religion to the natural inclinati∣ons of men, and proposed such means of advancing it as were most like to make men great by undertaking them. And men are never so willing to be cheated by any Religion, as that which complies with their present interests and gratifies their sensual inclinations. In this case there need not many ar∣guments * 1.8 to court persons to embrace that which they were so strongly inclined to before; and the very name of Religion does them great service when it allows what they most desire, and makes them sin with a quiet Conscience.

But that is the peculiar honor of Christianity, that as it can never be suspected to be a design for this world, so it hath risen and spread it self by ways directly contrary to the Splendor and Greatness of it: For it overcame by sufferings, increased by persecutions, and prevailed in the world by the patience and self-denial of its followers. He that was the first Preacher of * 1.9 it, was the greatest example of suffering himself; and he bids his Disciples not to think much of following their Lord and Saviour though it were to take up the Cross and lay down their lives for his sake. We may easily imagine how much startled and surprized his Disciples were at such discourses as these, who being possessed with the common opinion of the tempo∣ral Kingdom of the Messias, came to him with great expecta∣tions of honour and advancement by him; and no less would content some of them, than being his highest Favourites and Ministers of State suting at his right hand, and at his left * 1.10 hand in his Kingdom: they had already in their imaginati∣ons shared the preferments and dignities of his Kingdom among themselves; and were often contending about prehe∣minence, who should be the greatest among them. Insomuch, that when Christ now, the time of his suffering approaching, began more plainly to discourse to them of his own sufferings at Hierusalem, v. 21. St. Peter, either out of his natural for∣forwardness and heat, or being elevated by the good opinion which our Lord had expressed of him before v. 17. takes up∣on him very solemnly to rebuke him for ever thinking to sub∣mit * 1.11 himself to so mean a condition; Be it far from thee, Lord; this shall not be unto thee, v. 22. upon which, Jesus not on∣ly reproves Peter with great smartness and severity, as savo∣ring more of the pomp and ease of the world, than of the na∣ture

and design of his Kingdom; v. 23. but takes this occasi∣on * 1.12 to tell his Disciples, that they must no longer dream of the Glories and Splendor of this world, nor entertain themselves with vain Fancies of the Pleasures and contentments of this life; but if they would shew themselves to be truly his Disci∣ples they must prepare for persecutions and Martyrdoms, they must value their Religion above their lives; for the time was now coming on, they must part with one or the other; and if they were not prepared beforehand by self-denial and taking up the Cross, they would run great hazard of losing their souls for the love of this world: and therefore our Saviour * 1.13 shews,

1. The great advantage that would accrue to them; if they were willing to suffer for his sake. Whosoever will lose his life for my sake shall find it, v. 25. i. e. instead of this short and uncertain life, which would spend it self in a little time, he should have one infinitely more valuable; and therefore no exchange could be better made, than that of laying down such a life as this for one of eternal Happiness and Glory; for so our Saviour elsewhere explains it he that hateth his life in this world, shall keep it unto life eternal, St. John 12. 25. * 1.14

2. The great folly of losing this eternal state of happiness for the preservation of this present life, or the enjoyment of the things of this world: which he first lays down as a cer∣tain truth, v. 25. For whosoever will save his life shall lose it, and then discovers the folly of it in the words of the text, by comparing such a mans gain and his loss together, suppo∣sing he should obtain the utmost that can be hoped for in this world. 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? * 1.15

Wherein we may consider these three particulars;

• 1. The possibility supposed of losing the soul; though a man should gain the whole world.
• 2. The hazard implied of the loss of the soul for the sake of the gain of the world.
• 3. The folly expressed of losing the soul, though it be for the gain of the whole world.

1. The possibility supposed of the loss of the soul in ano∣ther world; For the force of our Saviours argument depends wholly on the supposition of the certainty of the souls Being * 1.16 in another state; and its capacity of happiness or misery there∣in. For, setting that aside there can be no argument strong enough to perswade any man to part not only with what he hath or hopes for in this life, but with life it self. He that is

so great a Fool to be an Athiest, would yet be much more so * 1.17 to be a Martyr for his opinion. What is there could re∣compence the loss of life, to a man that believes that there is nothing after it? But supposing there should be a life to come, as it is impossible to give any demonstration to the contrary, what madness would it be, for a man to run himself into the miseries of another world with a design to prove there is none? If all that our Saviour had meant, were only to represent the folly of a person, that would lay down his life for the purchase of an estate, (for so the soul is often taken for the life) that would not have reached the scope and design of his discourse. * 1.18 And no instances can be produced of such a kind of folly, which would be as great as for a man to lose his head for a wa∣ger, or to purchase the lease of his life by destroying himself. But supposing this to be a Proverbial speech, yet the folly of losing a mans life for the gain of the whole world is not brought in by our Saviour meerly for it self: but as it doth much more represent the unspeakable folly of such who for the love of this world will venture the loss of an eternal endearing life, and all the misery which is consequent upon it. If that man would gain nothing by his bargains but the reputation of a Fool, that * 1.19 for the possession of the whole world for one moment, would be content to be killed in the next; how much greater folly are they guilty of, that for the sake of this world and the p••e∣servation of their lives here, expose themselves to all the mise∣ries of another life, which God hath threatned or their souls can undergo? It is such a loss of the soul which is here spo ken of, as is consistent with the preservation of this present life; for whosoever saith Christ, will save his life shall lose it; and to those words before, these of the text have a particular reference, and therefore must be understood not of losing this * 1.20 life, but of the loss of the Soul in a future state.

And this loss cannot be understood of the souls annihilation or ceasing to be, as soon as the life is gone; for that being supposed, he would be the happiest man that had the most of this world at his command and enjoyed the greatest pleasure in it. So St. Paul himself determines, that if there were no fu∣ture state, the Epicureans argument would take place, a 1.21 Let us eat and drink for tomorrow we die: and he reckons those among the most miserable of all mankind who ventured the loss of all that is accounted desirable in this world and of their * 1.22 lives too; if there were not a better life to come. b 1.23 For if in this life only we have hope in Christ, saith he, we are of all men the most miserable. So that the strength of our Savi∣ours discourse depends upon the supposition of the immortali∣ty

of the soul; and its capacity of being happy or miserable in * 1.24 a future state.

And it is the great commendation of the Christian Religion, that the particular duties required in it are established on the same Foundations that natural Religion is, which are the be∣lief of a Deity and the immortality of the Soul. a 1.25 For he that comes unto God must believe that he it, and that he is a rewarder of them that seek him; which being spoken with a respect to one who for being good was translated out of this world, must refer to the rewards of a future life. And we de∣sire no more than these common principles of Religion to make * 1.26 the most difficult duties of Christianity appear reasonable to mankind. For it is upon the account of this future state of the soul, that it is our most just and necessary care to look after the welfare of our souls in the first place, to seek the Kingdom of God the and righteousness thereof, before the concernments of this present life, because a state that endures for ever ought to be preferred before a short and uncertain abode in this world. It is this, which makes it reasonable to please God, though to the displeasing our selves and the crossing our natural inclinati∣ons; because eternal happiness and misery depends upon * 1.27 his favor or displeasure. It is this, which obliges men to the greatest care of their actions, because their future state in ano∣ther world, will be according to their lives here, for every man shall then receive according to his works. It is this, which ought to keep men from all fleshly lusts, not meerly be∣cause they are inconvenient for their bodies, but because they war against their souls. It is this, which makes the love of this world so dangerous a thing, because it draws away the hearts and affections of men from things that are above and fixes them upon things below. It is this, which makes it necessary for * 1.28 us to subdue our passions, to conquer temptations, to forgive injuries, to be patient under afflictions, and to lay down our lives for Religion, because there will be a reward for the righ∣teous and the happiness of another state will make abundant recompence for all the difficulties of this.

So that in the Gospel the doctrine of the souls immortality is not spoken of as the nice speculation of subtile and contem∣plative men; nor meerly supposed as a foundation of all Re∣ligion, but it is interwoven in the substance of it, and adds strength to all its parts. For herein we find the immortality * 1.29 of the soul not barely asserted, nor proved by uncertain argu∣ments, nor depending on the opinion of Philosophers; but de∣livered with the greatest authority, revealed with the clearest light, and confirmed by the strongest evidence. If any one

can make known to mankind the state of souls in another * 1.30 world it must be God himsēlf; if ever it was made known plainly by him it must be in the Gospel, whereby a 1.31 life and immortality are brought to light; if ever any arguments were proper to convince mankind of it, they are such as are contained therein. For it is not barely the resurrection of our Lord, which is a manifest evidence of the truth of the souls subsisting after a real death; but the whole design of his do∣ctrine and the Christian Religion is built upon it. So that if we suppose the immortality of the soul the Christian Religi∣on appears more reasonable by it; but if we suppose the do∣ctrine * 1.32 of Christ to be true there can be no doubt left of the immortality of the soul; and whatever arguments we have to prove the truth of this doctrine by, the same do of necessity prove the certainty of the souls immortality.

I confess many subtile arguments have been used by those who never knew any thing of divine revelation to prove the soul to be of such a nature, that it was not capable of dying with the body; and some of them such as none of their Adversa∣ries were ever able to answer. For the most common acts of sense are unaccountable in a meer Mechanical way; and after all * 1.33 the attemps of the most witty and industrious men I despair of ever seeing the powers of meer matter raised to a capacity of performing the lowest acts of perception; and much more of those nobler faculties of memory, understanding and will. But although the arguments from hence are sufficient to justi∣fie the belief of the souls immortality to all considering men; yet the far greatest part of mankind was never so; and a mat∣ter of so great consequence as this is, ought to be proposed in the most plain, most certain, and most effectual manner.

While these disputes were managed among the Philoso∣phers * 1.34 of old, though those who asserted the immortality of the soul had the better reason of their side; yet their Adver∣saries spake with greater confidence; and that always bears the greatest sway among injudicious people. And some men are always fond of a reputation for wit by opposing common opinions though never so true and useful: especially when they serve a bad end in it and do thereby plead for their own im∣pieties. But it cannot be denied, that those who were in the right did likewise give too great advantage to their enemies, partly by their own diffidence and distrust of what they had * 1.35 contended for, partly from the too great niceness and subtilty of their arguments, partly from the ridiculous fopperies which they maintained together with that of the souls immortality, as the transmigration of them into the bodies of Brutes and

such like. But the main disadvantage of all to the world was, that the immortality of the soul was rather insisted on as a * 1.36 Principle of Philosophy than of Religion. Some of the best of their arguments were such as made the souls of Brutes im∣mortal as well as those of men; and those could not be ima∣gined to have any great force on the lives of men, which would equally hold for such creatures which were not capa∣ble of rewards and punishments in another life. But therein lies the great excellency of the doctrine of the souls immorta∣lity as it is discovered in the Gospel, not only that it comes from him who best understands the nature of souls, but is de∣livered in such a manner as is most effectual for the reformati∣on * 1.37 of mankind. For the fullest account herein given of it is by the rewards and punishments of another life; and those not Poetically described by fictions and Romances; but deli∣vered with the plainess of truth, the gravity of a Law, the se∣verity of a Judge, the authority of a Lawgiver, the Majesty of a Prince, and the wisdom of a Deity. Wherein the hap∣piness described is such as the most excellent minds think it most desireable; and the misery so great as all that consider it, must think it most intolerable. And both these are set forth * 1.38 with so close a respect to the actions of this life, that every one must expect in another world, according to what he doth in this.

How is it then possible that the doctrine of the souls being in another state, could be recommended with greater advan∣tage to mankind, than it is in the Gospel? and what is there can be imagined to take off the force of this, but the proving an absolute incapacity in the soul of subsisting after death? It is true indeed in the state of this intimate union and con∣junction between the soul and body, they do suffer mutually * 1.39 from each other. But if the souls suffering on the account of the body, as in diseases of the brain, be sufficient to prove there is no soul; why may not the bodies suffering on the ac∣count of the soul, as in violent passions of the mind, as well prove that there is no body? It is not enough then to prove that the soul doth in some things suffer from the body; (for so doth the Child in the Mothers womb from the distempers of its Mother, yet very capable of living when separated from her) but it must be shewed that the soul is not distinct from the body to prove it uncapable of being without it. * 1.40

But on the other side, I shall now shew that there is nothing unreasonable in what the Scripture delivers concerning the im∣mortal state of the Souls of men, as to future rewards and pu∣nishments, because there are those things now in them consi∣dered

as distinct from their bodies, which make them capable * 1.41 of either of them. And those are,

• 1. That they are capable of pleasure and pain distinct from the body.
• 2. That they have power of determining their own actions.

1. That the souls of men are capable of pleasure and pain distinct from the pleasure and pain of the body. Whereever pleasure and pain may be, there must be a capacity of rewards and punishments, for a reward is nothing but the heightning of pleasure, and punishment an increase of pain; And if there be both these in men of which no account can be given from * 1.42 their bodies, there must be a nobler principle within, which we call the Soul, which is both the cause and the subject of them. We may as easily imagine that a Fox should leave his prey to find out a demonstration in Euclid, or a Serpent attempt the squaring of the circle in the dust, or all the Fables of A••sop become real histories, and the Birds and Beasts turn Wits and Polititians, as be able to give an account of those we call plea∣sures of the mind from the affections of the body. The tran∣sport of joy which Archimedes was in at the finding out his de∣sired Problem, was a more certain evidence of the real plea∣sures * 1.43 of the mind, than the finding it was of the greatness of his wit. Could we ever think that men who understood them∣selves would spend so much time in lines, and numbers, and fi∣gures, and examining Problems and Demonstrations which depend upon them, if they found not a great delight and sa∣tisfaction in the doing of it? But whence doth this pleasure arise? not from seeing the figures, or meer drawing the lines, or calculating the numbers, but by deducing the just and neces∣sary consequences of one thing from another; which would afford no more pleasure to a man without his soul, than a book * 1.44 of Geometry would give to a herd of Swine. It is the Soul alone which takes pleasure in the search and finding out such Truths, which can have no kind of respect to the body; it is that, which can put the body out of order with its own plea∣sures, by spending so much time in contemplation as may ex∣haust the spirits, abate the vigor of the body and hasten its decay. And while that droops and sinks under the burden, the soul may be as vigorous and active in such a consumptive state of the body as ever it was before, the understanding as clear, the memory as strong, the entertainments of the mind as great, * 1.45 as if the body were in perfect health. It is a greater and more manly pleasure, which some men take in searching into the nature of these things in the world than others can take in the most voluptuous enjoyment of them; the one can

only satisfie a bruitish appetite while, it may be, something * 1.46 within is very unquiet and troublesom; but the other brings a solid pleasure to the mind without any regret or distur∣bance from the body. By this we see, that setting aside the consideration of Religion, the mind of man is capable of such pleasures peculiar to it self, of which no account could be given, if there were not a spiritual and therefore im∣mortal Being within us, not only distinct from the body, but very far above it. But the very capacity of Religion in mankind doth yet further evidence the truth of it. I would fain understand how men ever came to be abused * 1.47 with the notion of Religion, as some men are willing to think they are, if there were not some faculties in them above those of sense and imagination? For where we find nothing else but these, we see an utter incapacity of any such thing as Religion is; in some brute creatures we find great subtilty and strange imitations of reason; but we can find nothing like Religion among them. How should it come to be otherwise among men, if imagination were the highest facultie in man; since the main principles of Re∣ligion are as remote from the power of imagination as may * 1.48 be? What can be thought more repugnant to all the con∣ceptions we take in by our senses, than the conception of a Deity and the future State of Souls is? How then come the impressions of these things to sink so deep into humane nature, that all the art and violence in the world can never take them out? The strongest impressions upon all other Beings are such as are suitable to their natures, how come those in mankind to be such as must be supposed to be not only above but contrary to them if an immortal soul be not granted? If men had no principle within them, beyond that * 1.49 of sense, nothing would have been more easie, than to have shaken off the notion of a Deity and all apprehensi∣on of a future State: But this hath been so far from ea∣sie, that it is a thing utterly impossible to be done: all the wit and arts, all the malice and cruelty, all the racks and torments that could yet be thought on could not alter mens perswasions of the Christian Religion, much less raze out the Foundations of Natural Religion in the world. But what imaginable account can be given of the joys and pleasures, which the Martyrs of old expressed under the * 1.50 most exquisite torments of their bodies; if their minds were not of a far nobler and diviner nature than their bodies were? Although a natural stupidity and dulness of tem∣per may abate the sense of pain, although an obstinate re∣solution

may keep men from complaining of it; yet, not only to * 1.51 bear the Cross but to embrace it; to be not only patient but pleasant under tortures; nay, to sing with greater joy in the flames than others do when they are heated with wine, doth not only shew that there is something within us capable of pleasure di∣stinct from the body, but that the pleasures of it may be so great as to swallow up the pains of the body. But I need not have re∣course to such great and extraordinay instances; (although suffi∣ciently attested by such who saw and heard them) for every good man hath that inward pleasure in being and doing good, which he would not part with for all the greatest Epicurism in * 1.52 the world. And where there is, or may be so great pleasure, no wonder if there be likewise a sense of pain proportionable to it; witness those gripes and tortures of Conscience which wicked men undergo from the reflection upon themselves; when their own evil actions fill them with horror and amazement, when the cruelties they have used to others return with greater violence upon their own minds, when the unlawful pleasures of the bo∣dy prove the greatest vexation to their souls, and the weight of their evil actions sinks them under despair and the dread∣ful apprehensions of future misery. These are things we * 1.53 need not search histories, or cite ancient authors for; eve∣ry mans own Conscience will tell him, if he hath not lost all sense of good and evil; that as there is a real pleasure in doing good, there is the greatest inward pain in doing evil. Having thus shewed that the soul of man is capable of pleasure and pain in this present state distinct from the body, it thence follows that it is capable of rewards and punishments, when it shall be separated from it.

2. That the souls of men have a power of determining their own actions; without which there could be no rea∣sonable * 1.54 account given of the rewards and punishments of another life. Were I to prove liberty in man from the supposition of Religion I know no argument more plain or more convincing than that which is drawn from the consi∣deration of future rewards and punishments: but being now to prove a capacity of rewards and punishments from the consideration of Liberty, I must make use of other means to do it by. And what can be imagined greater evidence in Beings capable of reflecting upon themselves, than the constant sense and experience of all mankind? Not that all men are agreed in * 1.55 their opinions about these things; (for even herein men shew their liberty, by resisting the clearest evidence to prove it) but that every man finds himself free in the determining his moral actions. And therefore he hath the same reason to believe this,

which he hath of his own Being or understanding. For what * 1.56 other way hath a man to know that he understands himself or any thing else, but the sense of his own mind? and those who go about to perswade men that they think themselves free when they are not, may in the next place perswade them that they think they understand when they do not. Nay, they might hope in the first place to perswade men out of their understandings, for we are not so competent judges of the more necessary and na∣tural acts, for men understand whether they will or no, as of the more free and voluntary; for in this case every man can when he pleases put a tryal upon himself, and like the confuting the * 1.57 arguments against motion by moving, can shew the folly of all the pleas for fatal necessity by a freedom of action. But if once this natural liberty be taken away, wisdom and folly as well as vice and vertue would be names invented to no purpose, no men can be said to be better or wiser than others, if their actions do not depend on their own choice and consideration, but on a hid∣den train of causes which it is no more in a mans power to hinder than in the earth to hinder the falling of rain upon it. If there∣fore sense and reason may prevail upon mankind, not to fancy themselves under invisible chains and fetters, of which they can * 1.58 have no evidence or experience; we may thence infer the souls capacity of rewards and punishments in another life, since hap∣piness and misery are set before them, and it must be their own voluntary choice which brings them to either of them: When either by their own folly they run themselves upon ever∣lasting ruine, or by making use of the assistance of divine grace they become capable of endless Joy. But since men have not on∣ly a power of governing themselves, but are capable of doing it by considerations as remote from the things of sense as Heaven is from Earth; it is not conceivable there should be such a power * 1.59 within us, if there were not an immortal soul which is the sub∣ject of it. For what is there that hath the shadow of liberty in meer matter? what is there of these inferiour creatures that can act by consideration of future things, but only man? Whence comes man to consider but from his reason? or to guide himself by the consideration of future and eternal things, but from an im∣mortal principle within him; which alone can make things at a distance to be as present, can represent to it self the infinite pleasures and unconceivable misery of an eternal state in such a manner as to direct the course of this present life in order to * 1.60 the obtaining of the one and avoiding of the other. And thus much concerning the supposition here made of the loss of the soul, and its immortality implied therein.

I come to consider the hazard of losing the soul for the gain of this world. F••r although our Saviour puts the utmost supposable

case, the better to represent the folly of losing the soul for the * 1.61 sake of the world; yet he doth imply the danger may be as great, although a mans ambition never comes to be so extravagant, as to aim at the possession of the whole world. The whole world can never make amends for the loss of the soul; yet the soul may be lost for a very inconsiderable part of it; although all the wealth and treasures of the Indies can never compensate to a man the loss of his life, yet that may be in as great danger of losing upon far easier terms than those are. It is not to be thought that those whom our Saviour speaks to, could ever propose such vast designs to themselves as the Empire of the whole world was; but, he tells * 1.62 them, if that could be supposed, it were far more desirable to save a soul than to gain the world, yet such is the folly of mankind to lose their souls for a very small share of this present world. For the temptations of this world are so many, so great, so pleasing to mankind, and the love of life so natural and so strong, that in∣considerate men will run any hazard of their souls for the gain of one or preservation of the other. The highest instance of this kind is that which our Saviour here intends, when men will make shipwrack of faith and a good conscience to escape the danger of their lives; or with Iudas will betray their Saviour for some pre∣sent * 1.63 gain although very far short of that of the whole world. And if I be not much mistaken, it is upon this account, that our Sa∣viour pronounces it so hard a 1.64 for a rich man to enter into the Kingdom of Heaven, because in such difficult times of perse∣cution on the account of Religion as those were; such men would be shrewdly tempted to venture the loss of their souls in another world rather than of their estates in this. For it was the young mans unwillingness to part with his great possessions to follow Christ, which gave him occasion to utter that hard saying. It is on this account St. Paul saith, b 1.65 the love of money is the root of * 1.66 all evil, which while some have coveted after they have erred from the faith and pierced themselves through with many sor∣rows: It was on this account, c 1.67 that Demas forsook Paul, ha∣ving loved this present world: and that, d 1.68 the friendship of this world is said to be enmity with God, and that our Saviour saith, e 1.69 no man can serve two Masters; for either he will hate the one and love the other; else he will hold to the one and de∣spise the other; ye cannot serve God and Mammon. Which doth suppose that these two do require two contrary things at the same time; for if a hundred Masters did all require the same * 1.70 thing a man might, in doing that, be said to serve them all. But when Religion requires that we must part with all for that, and the world requires that we must part with Religion to preserve our interest in it, then it is impossible to serve God and Mammon together; for we must hold to the one and dispise the other.

But what then? Is there no danger of the loss of the soul * 1.71 for the sake of this world, but only in the case of persecution? then, some may say, we hope there is no fear now of mens being too rich to go to Heaven. Thanks be to God that we live in times free from such dangerous tryals as those of per∣secution are, and wherein men may quietly enjoy their Estates, and the best Religion in the world together: but although there be no danger of splitting upon the rocks, there may be of sinking with being overcharged or springing too great a leak within us, whereby we let in more than we can be able to bear. And supposing the most prosperous and easie condi∣tion men can fancy to themselves here; yet the things of this * 1.72 world are so great occasions of evil, so great hindrances of good, that on these accounts men always run a mighty hazard of their souls for the sake of this world. The Devil knew well enough where his greatest strength lay, when he reserved the a 1.73 temptation of the glories of this world to the last place in dealing with Christ himself; when nothing else would pre∣vail upon him, he was yet in hopes that the Greatness and Splendour of this world would bring him to his terms. And surely if the Devil had not a mighty opinion of the power of * 1.74 these charms of the Kingdoms and glory of this world, he would never have put such hard terms to them which were no less than falling down and worshipping him: which we do not find he ever durst so much as mention before till he held this bait in his hand. And although our Saviour baffled him in this his strongest temptation, yet he still finds, that far less than what he here offered, will bring men in subjection to him. How small a matter of gain will tempt some men to all the sins of lying, of fraud and in∣justice? who pawn their souls and put them out at interest for * 1.75 a very small present advantage, although they are sure in a very little time to lose both their interest and the Principal too.

How many for the sake of the Honours and preferments of this World are willing to do by their consciences as the In∣dian did by his letter, lay them aside till their business be done and then expect to hear no more of them! What poor and trifling things in this world, do men continually venture their souls for? As though all were clear gains which they could put off so dead a commodity as the Salvation of their Souls for. How apt are such to applaud themselves for their * 1.76 own skill, when meerly by a little swearing and lying and cheating, things which cost them nothing but a few words, they can defeat the designs of their enemies and compass their own! But how low is the rate of souls fallen in the esteem of such persons as these are! If they had not been of any greater value,

they had not been worth any ordinary mans, much less, the Son * 1.77 of Gods laying down his life for the redemption of them. Is this all the requital men make him for the travail of his soul, the wounds of his body, the bitterness of his passion, to sq••ander away those souls upon any trifling advantages of this world, which he shed his most p••ecious blood for the redemption of•• When ever men are tempted to sin with the hopes of gain, let them but consider how much they undervalue not only their own souls, but the eternal Son of God, and all that he hath done and suffered for the sake of the souls of men: If the••e had been no greater worth in our souls, silver and gold would have been a * 1.78 sufficient price of redemption for them (for if men lose their souls for these things, it is a sign they set a higher value upon them) But Gods justice was not to be bribed, his wrath against sin was not to be appeased by the greatest riches of this World, nothing but the inestimable blood of Christ would be accepted for the purchase of souls; and when they are so dearly bought must they be cast away upon such trifles as the riches and honours of this world are, in comparison with them?

These are men who lose their souls upon design, but there are others so prodigal of them, that they can play and sport them * 1.79 away, or lose them only because it is the custom to do so. With whom all the reasons and arguments in the world cannot prevail to leave off their sins, if it once be accounted a fashion to commit them. Yea so dangerous things are fashionable vices, that some will seem to be worse than they are, (although few continue long Hypocritical in that way) that they might not be out of the fashion, and some will be sure to follow it (if not out-do it) though to the eternal ruin of their souls. But although all damn'd persons at the great day will be confounded and ashamed, yet none will be more ridiculously miserable than such who go to * 1.80 Hell for fashion sake. What a strange account would this be at the dreadful day of judgement for any to plead for themselves, that they knew that chastity, temperance, sobriety and devotion were things more pleasing to God, but it was grown a Mode to be vicious, and they had rather be damned than be out of the fashion? The most charitable opinion we can have of such per∣sons now, is that they do not think they have any souls at all; for it is prodigious folly for men to believe they have souls that are immortal, and yet be so regardless of them.

Yet these who are vicious out of complyance are not the only * 1.81 persons who shew so little care of their souls, what shall we say to those who enjoying the good things of this life, scarce ever do so much as think of another? Who are very solicitous about every little mode of attire for their bodies, and think no time long enough to be spent in the grand affairs of dressing and adorning

their out sides; but from one end of the year to the other never * 1.82 spend one serious thought about eternity, or the future State of their souls. Their utmost contrivances are how to pass away their days with the greatest ease and pleasure to themselves; and never consider what will become of their souls when they come to die. Alas poor immortal souls! are they become the only con∣temptible things men have about them? All care is little enough with some for the body, for the pampering and indulging of that, and making provision for the flesh to fulfil the lusts thereof; but any cure is thought too much for the soul; and no time passes so heavily away, as the hours of devotion do. The very shew of Religion is looked on as a burden, what then do they think of * 1.83 the practice of it? The Devil himself shews a greater esteem of the souls of men, than such persons do; for he hath been always very active and industrious in seeking their ruin, but is ready enough to comply with all the inclinations of the body, or mens designs in this world; nay he makes the greatest use of these as the most powerful temptations for the ruin of their souls; by all which it is evident, that, being our greatest enemy he aims only at the ruin of that which is of greatest value and conside∣ration, and that is the thing so much despised by wicked * 1.84 men, viz. the soul. These do in effect, tell the Devil he may spare his pains in tempting them; they can do his work fast enough themselves, and destroy their own souls without any help from him. And if all men were so bent upon their own ruin, the Devil would have so little to do, that he must find out some other imployment besides that of tempting to di∣vert himself with, unless it be the greatest diversion of all to him, to see men turned Devils to themselves. But are the temptations of this world so infatuating that no reason or con∣sideration can bring men to any care of or regard to their souls? * 1.85 we have no ground to think so, since there have been and I hope still are such, who can despise the glittering vanities, the riches and honours, the pleasures and delights of this world when they stand in competition with the eternal happiness of their souls in a better world. And that not out of a sullen humour or a morose temper, or a discontented mind; but from the most prudent weighing and ballancing the gain of this world and the loss of the soul together. For what is a man profited if he gain the whole world, and lose his own soul, or what shall he give in exchange for his soul? * 1.86

3. Which is the last particular, to represent the folly of losing the soul, though it were for the gain of the whole world. Which will appear by comparing the gain and the loss with each other in these 4. things.

1. The gain here proposed is at the best but possible to one;

but the hazard of losing the soul is certain to all. And what * 1.87 folly is it for men to run themselves upon so great and certain danger, for so uncertain gain, which never any man yet at∣tained to, or are ever like to do it? our Saviour knew how hard a matter it was so set any bounds to the ambitious thoughts or the covetous designs of men: every step the ambitious man takes higher gives him the fairer prospect before him; it raises his thoughts, enlarges his desires, puts new projects into his mind, which like the circles of water spread still farther and far∣ther, till his honour and he be both laid in the dust together: The covetous person is never satisfied with what he enjoys, the * 1.88 more he gets, still the more he hopes for; and like the grave whi∣ther he is going, is always devouring and always craving: Yet neither of these can be thought so vain as to propose no less to themselves than the Empire or riches of the whole world. But our Saviour allows them the utmost, that ever can be supposed as to mens designs for this world; let men be never so ambitious or covetous, they could desire no more than all the world; though they would have all this, yet this all would never make amends for the loss of the soul. It is a thing possible, that one person might by degrees bring the whole world in sub∣jection * 1.89 to him, but it is possible in so remote a degree that no man in his wits can be thought to design it. How small a part of the inhabited world have the greatest Conquerours been able to subdue! and if the Macedonian Prince was ever so vain to weep that he had no more worlds to conquer, he gave others a just occasion to laugh at so much Ignorance which made him think he had conquered this. And to put a check to such a troublesome ambition of disturbing the world in others, how early was he taken away in the midst of his vast thoughts and designs? What a small thing would the compass of the whole * 1.90 earth appear to one that should behold it at the distance of the fixed stars? and yet the mighty Empires which have made the greatest noise in the world have taken up but an inconsiderable part of the whole earth. What are then those mean designs which men continually hazard their souls for, as much as if they aimed at the whole world? For we are not to imagine that only Kings and Princes are in any hazard of losing their souls for the sake of this world; for it is not the greatness of mens condition, but their immoderate love to the world which ruins and destroys their souls. And covetousness and ambition do not always raign * 1.91 in Courts and Palaces, they can stoop to the meanness of a Cot∣tage, and ruin the souls of such as want the things of this world as well as those that enjoy them. So that no state or condition of men is exempt from the hazard of losing the soul for the love of this world, although but one person can be supposed at once to have the possession of the whole world.

2. The gain of this world brings but an imaginary happiness, * 1.92 but the loss of the soul a most real misery. It is easie to suppose a person to have the whole world at his command and not him∣self; and how can that man be happy that is not at his own com∣mand? The cares of Government in a small part of the earth are so great and troublesome, that by the consent of mankind the managers of it are invested with more than ordinary priviledges by way of recompence for them; but what are these to the so∣licitous thoughts, the continual fears, the restless imployments, the uninterrupted troubles which must attend the gain of the whole world? So that after all the success of such a mans designs, * 1.93 he may be farther off from any true contentment than he was at the beginning of them. And in that respect mens conditions seem to be brought to a greater equality in the world, because those who enjoy the most of the world do oft-times enjoy the least of themselves; which hath made some great Emperours lay down their Crowns and Scepters to enjoy themselves in the retirements of a Cloyster or a Garden. All the real happiness of this world lies in a contented mind, and that we plainly see doth not depend upon mens outward circumstances; for some men may be much farther from it in a higher condition in this world, * 1.94 than others are, or it may be themselves have been, in a far lower. But if mens happiness did arise from any thing without them, that must be always agreeable to their outward condition; but we find great difference as to mens contentment in equal circum∣tances, and many times much greater in a private State of life, than in the most publick capacity. By which it appears, that what ever looks like happiness in this world, depends upon a mans soul and not upon the gain of the world; nay it is only from thence that ever men are able to abuse themselves with false notions and Idea's of happiness here. But none of those shall go into another * 1.95 world with them; farewel then to all imaginary happiness; to the pleasures of sin, and the cheats of a deceitful world; then no∣thing but the dreadful apprehensions of its own misery shall pos∣sess that soul which shall then too late descern its folly, and la∣ment it when it is past recovery. Then the torments of the mind shall never be imputed to melancholy vapours, or a disordered fancy. There will be no drinking away sorrows, no jesting with the sting of conscience, no playing with the flames of another world. God will then no longer be mocked by wicked men, but they shall find to their own eternal horrour and confusion, that * 1.96 it is a fearful thing to fall into the hands of the living God. He neither wants power to inflict, nor justice to execute, nor venge∣ance to pursue, nor wrath to punish; but his power is irresistible, his justice inflexible, and his wrath is insupportable. Consider now O foolish sinner that hast hither to been ready to cast away

thy soul upon the pleasures of sin for a season; what a wise ex∣change * 1.97 thou wilt make of a poor imaginary happiness for a most real and intolerable misery. What will all the gain of this world signify in that State whither we are all hastening a pace? What contentment will it be to thee then to think of all those bewitch∣ing vanities, which have betrayed thy soul into unspeakable mi∣sery? Wouldst thou be willing to be treated with all the ceremo∣nies of State and Greatness for an hour or two, if thou wert sure that immediately after thou must undergo the most exquisite tortures and be racked and tormented to death? When men neglect their souls and cast them away upon the sinful pleasures * 1.98 and gains of this world, it is but such a kind of aiery and phan∣tastical happiness; but the miseries of a lost soul are infinitely beyond the racks and torments of the body. It hath sometimes happened that the horrour of despair hath seized upon mens minds for some notorious crimes in this life, which hath giyen no rest either to body or mind, but the violence of the inward pains have forced them to put an end to this miserable life; as in the case of Iudas. But if the expectation of future misery be so dreadful, what must the enduring of it be? Of all the ways of dying we can hardly imagine any more painful or full of honour * 1.99 than that of sacrificing their Children to Moloch was among the Canaanites, and Children of Ammon where the Children were put into the body of a brass Image and a fire made under it, which by degrees with lamentable shricks and cryings roasted them to death; yet this above all others in the New Testament is chosen as the fittest representation of the miseries of another world and thence the very name of Gehenna is taken. But as the joys of heaven will far surpass all the pleasure which the mind of a good man hath in this life; so will the torments of Hell as much exceed the greatest miseries of this world. * 1.100

But in the most exquisite pains of the body there is that satis∣faction still left, that death will at last put an end to them; but that is a farther discovery of the unspeakable folly of losing the soul for the sake of this world, that

3. The happiness of this world can last but for a little time, but the misery of the soul will have no end. Suppose a man had all the world at his command and enjoyed as much sa∣tisfaction in it as it was possible for humane nature to have; yet the very thoughts of dying and leaving all in a short time, must needs make his happiness seem much less considerable to * 1.101 him. And every wise man would provide most for that State wherein he is sure to continue longest. The shortness of life makes the pleasures of it less desirable, and the miseries less dreadful: but an endless State makes every thing of moment which belongs to it. Where there is variety and liberty of

change, there is no necessity of any long deliberation before hand, * 1.102 but for that which is to continue always the same the greatest con∣sideration is needful, because the very continuance of some things is apt to bring weariness and satiety with it. If a man were bound for his whole life time to converse only with one person without so much as seeing any other, he would desire time and use his best judgement in the choice of him. If one were bound to lie in the same posture without any motion but for a month together, how would he imploy his wits before hand to make it as easie and tole∣rable as might be? Thus solicitous and careful would men be for any thing that was to continue the same although but for a short * 1.103 time here: But what are those things to the endless duration of a soul in a misery, that is a perpetual destruction, and everlasting death; always intolerable and yet must always be endured. A misery that must last when time it self shall be no more; and the ut∣most periods we can imagine fall infinitely short of the continuance of it. O the unfathomable Abysse of Eternity! how are our ima∣ginations lost in the conceptions of it! But what will it then be to be swallowed up in an Abysse of misery and eternity together? And I do not know how such an eternal State of misery could have been represented in Scripture in words more Emphatical than it is; not * 1.104 only by everlasting fire, and everlasting destrustion, but by a worm that never dyes and a fire that never goes out; and the very same expressions are used concerning the eternal State of the Blessed and the damned; so that if there were any reason to Question the one, there would be the same to question the other also.

4. The loss of this world may be abundantly recompenced, but the loss of the soul can never be. For what shall a man give in ex∣change for his soul? If a man runs the hazard of losing all that is valuable or desirable in this world for the sake of his soul, heaven & eternal happiness will make him infinite amends for it. He will * 1.105 have no cause to repent of his bargain that parts with his share in this evil world for the joys and glories which are above. They who have done this in the resolution of their minds, have before hand had so great satisfaction in it, a 1.106 that they have gloried in tribulations and rejoyced in hopes of the glory of God; they have upon casting up their accounts found b 1.107 that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed; because the afflictions they meet with here are but light and momentany, but that which they expected in recompence for them, c 1.108 was an exceeding and an eternal weight of Glory. O * 1.109 blessed change! what life can be so desirable as the parting with it is on such terms as these? It was the hopes of this glorious recom∣pence which inspired so many Martyrs to adventure for heaven with so much courage, patience, and constancy in the primitive times of

the Christian Church. How do they look down from heaven and * 1.110 despise all the vanities of this world in comparison with what they enjoy! And if they are sensible of what is done on earth with what pity do they behold us miserable creatures, that for the sake of the honours, pleasures, or riches of this world venture the loss of all which they enjoy and thereby of our souls too! Which is a loss so great, that no recompence can ever be made for it, no price of re∣demption can ever be accepted for the delivery of it. For even the Son of God himself who laid down his life for the redemption of souls, shall then come from heaven with flaming fire to take ven∣geance on all those who so much despise the blood he hath shed for * 1.111 them, the warnings he hath given to them, the Spirit he hath pro∣mised them, the reward he is ready to bestow upon them, as in spight of all to cast away those precious and immortal souls which he hath so dearly bought with his own blood.

Methinks the consideration of these things might serve to awa∣ken our security, to cure our stupidity, to check our immoderate love of this world and inflame our desires of a better. Wherein can we shew our selves men more than by having the greatest regard to that which makes us men? which is our souls. Wherein can we shew our selves Christians better, than by abstaining from all those * 1.112 hurtful lusts which war against our souls, and doing those things which tend to make them happy? We are all walking upon the shore of eternity, and for all that we know the next tide may sweep us away; shall we only sport and play or gather cockle shells and lay them in heaps like Children, till we are snatched away past all recovery? It is no such easie matter to prevent the losing our souls as secure sinners are apt to imagine. It was certainly to very little purpose that we are bid a 1.113 to work out our Salvation if lying still would do it; or b 1.114 to give all diligence about it, if none would serve the turn: c 1.115 or to strive to enter in at the straight gate, if it * 1.116 were so wide to receive all sinners. No? d 1.117 Many shall seek to enter in and shall not be able, what then shall become of those that run as far from it as they can? Those, I mean, whom no intreaties of God himself, no kindness of his Son, no not the laying down his life for their souls, no checks or rebukes of their own consciences can hinder from doing those things which do without a speedy and sincere repentance exclude men from the Kingdom of heaven. O that men could at last be perswaded to understand themselves and set a just value upon their immortal souls! How would they then despile the vanities, conquer the temptations, and break through * 1.118 the difficulties of this present world, and by that means fit their souls for the eternal enjoyment of that blessed State of souls which God the Father hath promised, his Son hath purchased, and the Holy Ghost hath confirmed. To whom be rendred, &c.

FINIS.

Notes

• * 1.1

  Ser. XII.
• * 1.2

  A
• * 1.3

  B
• * 1.4

  C
• * 1.5

  D
• * 1.6

  E
• * 1.7

  A
• * 1.8

  B
• * 1.9

  C
• * 1.10

  D
• * 1.11

  E
• * 1.12

  A
• * 1.13

  B
• * 1.14

  C
• * 1.15

  D
• * 1.16

  E
• * 1.17

  A
• * 1.18

  B
• * 1.19

  C
• * 1.20

  D
• a 1.21

  1 Cor 15. 32.
• * 1.22

  E
• b 1.23

  1 Cor 15. 19.
• * 1.24

  A
• a 1.25

  Heb. 11. 6.
• * 1.26

  B
• * 1.27

  C
• * 1.28

  D
• * 1.29

  E
• * 1.30

  A
• a 1.31

  2 Tim. 1. 10.
• * 1.32

  B
• * 1.33

  C
• * 1.34

  D
• * 1.35

  E
• * 1.36

  A
• * 1.37

  B
• * 1.38

  C
• * 1.39

  D
• * 1.40

  E
• * 1.41

  A
• * 1.42

  B
• * 1.43

  C
• * 1.44

  D
• * 1.45

  E
• * 1.46

  A
• * 1.47

  B
• * 1.48

  C
• * 1.49

  D
• * 1.50

  E
• * 1.51

  A
• * 1.52

  B
• * 1.53

  C
• * 1.54

  D
• * 1.55

  E
• * 1.56

  A
• * 1.57

  B
• * 1.58

  C
• * 1.59

  D
• * 1.60

  E
• * 1.61

  A
• * 1.62

  B
• * 1.63

  C
• a 1.64

  Matth. 19. 23, 24. Mark. 10. 24, 25. Luke 18. 24, 25.
• b 1.65

  1 Tim. 6. 10.
• * 1.66

  D
• c 1.67

  2 Tim. 4. 10.
• d 1.68

  James 4. 4.
• e 1.69

  Mat. 6. 24.
• * 1.70

  E
• * 1.71

  A
• * 1.72

  B
• a 1.73

  Matth. 4. 8. 9.
• * 1.74

  C
• * 1.75

  D
• * 1.76

  E
• * 1.77

  A
• * 1.78

  B
• * 1.79

  C
• * 1.80

  D
• * 1.81

  E
• * 1.82

  A
• * 1.83

  B
• * 1.84

  C
• * 1.85

  D
• * 1.86

  E
• * 1.87

  A
• * 1.88

  B
• * 1.89

  C
• * 1.90

  D
• * 1.91

  E
• * 1.92

  A
• * 1.93

  B
• * 1.94

  C
• * 1.95

  D
• * 1.96

  E
• * 1.97

  A
• * 1.98

  B
• * 1.99

  C
• * 1.100

  D
• * 1.101

  E
• * 1.102

  A
• * 1.103

  B
• * 1.104

  C
• * 1.105

  D
• a 1.106

  Rom. 5. 2. 3.
• b 1.107

  8. 18.
• c 1.108

  2 Cor. 4. 17.
• * 1.109

  E
• * 1.110

  A
• * 1.111

  B
• * 1.112

  C
• a 1.113

  Phil. 2. 12.
• b 1.114

  2 Pet. 1. 10.
• c 1.115

  Matth. 7. 14
• * 1.116

  D
• d 1.117

  Luke 13. 24.
• * 1.118

  E