respects the excellency of the Spiritual above the Animal life not in point of Priority for that which is natural is before that which is spiritual and it must be so because the natural Soul is the recipient Subject of the spirits quickning and sanctifying operations but in point of dignity and real excellency To how little purpose or rather to what a dismal and miserable purpose are we made living souls except the Lord from Heaven by his quickning power make us spiritual and holy Souls The natural Soul rules and uses the body as * Corpus organo simile est anima Aâ—tificis ratioâ—em obtinet Irenaeus lib. 2. an Artificer doth his Tools and except the Lord renew it by grace Satan will rule that which rules thee and so all thy members will be instruments of inquity to fight against God The actions performed by our bodies are justly reputed and reckon'd by God to the Soul †Omnia quaecunque fecerit corpus sive bonum sive malum animae reputantur Origen in Job because the Soul is the spring of all its motions the fountain of its life and operations What it doth by the body its instrument is as if it were done immediately by it self for without the Soul it can do nothing Inference VII V A Spiritual Substance MOreover from the immaterial and spiritual nature of the Soul we are informed That Communion with God and the enjoyment of him are the true and proper intentions and purposes for which the Soul of Man was created Such a nature as this is not fitted to live upon gross material and perishing things as the body doth The food of every creature is agreeable to its nature one cannot subsist upon that which another doth As we see among the several sorts of Animals what is food to one is none to another In the same Plant there is found a root which is food for Swine a stalk which is food for Sheep a flower which feeds the Bee and a seed on which the Bird lives The Sheep cannot live upon the root as the Swine doth nor the Bird upon the flower as the Bee doth But every one feeds upon the different parts of the Plant which are agreeable to its Nature So it is here our bodies being of an earthly material Nature can live upon things earthly and material as most agreeable to them they can relish and suck out the sweetness of these things but the Soul can find nothing in them suitable to its nature and appetite it must have spiritual food or perish It were therefore too brutish and unworthy of a man that understood the nature of his own Soul to chear it up with the stores of earthly provisions made for it as he did Luk. 12.20 I will say to my Soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry Alas the Soul can no more eat drink and be merry with carnal things than the Body can with spiritual and immaterial things It cannot feed upon bread that perisheth it can relish no more in the best and daintiest fare of an earthly growth than in the White of an Egg But bring it to a reconciled God in Christ to the Covenant of Grace and the sweet promises of the Gospel set before it the joyes comforts and earnests of the Spirit and if it be a sanctified renewed Soul it can make a rich Feast upon these These make it a â—east of fat things full of Marrow as it is expressed Isaiah 25.6 Spiritual things are proper food for spiritual and immaterial Souls VI A Spiritual Substance Inference VIII THE spiritual nature of the Soul farther informs us That no acceptable service can be performed to God except the Soul be imployed and ingaged therein The Body hath its part and share in Gods worship as well as the Soul but its part is inconsiderable in comparison Prov. 23.26 My Son give me thy heart i. e. thy Soul thy Spirit The holy and religious acts of the Soul are suitable to the nature of the Object of worship Iohn 4.24 God is a spirit and they that worship him must worship in Spirit and in truth Spirits only can have Communion with that great Spirit They were made spirits for that very end that they might be capable of converse with the Father of Spirits They that worship him must worship in Spirit and in Truth That is with inward love fear delight and desires of Soul that is to worship him in our spirits And in Truth i. e. according to the rule of his word which prescribes our duty Spirit respects the inward power Truth the outward form The former strikes at Hypocrisie the latter at Superstition and Idolatry The one opposes the inventions of our Heads the other the loosness and formality of our Hearts No doubt but the service of the body is due to God and expected by him for both the souls and bodies of his people are bought with a price and therefore he expects we glorifie him with our souls and bodies which are his But the service of the body is not accepted of him otherwise than as it is animated and enlivened by an obedient Soul and both sprinkled with the blood of Christ. Separate from these bodily exercise profits nothing 1 Tim. 4.8 What pleasure can God take in the fruits and evidences of mens Hypocrisie Ezek. 33.31 Holy Paul appeals to God in this matter Rom. 1.9 God is my witness saith he whom I serve with my spirit q. d. I serve God in my spirit and he knows that I do so I dare appeal to him who searches my heart that it is not idle and unconcerned in his service The Lord humble us the best of us for our careless dead gadding and vain spirits even when we are engaged in his solemn services O that we were once so spiritual to follow every excursion from his service with a groan and retract every wandring thought with a deep sigh Alas a cold and wandring spirit in duty is the disease of most good men and the very temper and constitution of all unsanctified ones It is a weighty and excellent expression of the Iews in their Euchologium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. â— qâ—a re potius praeveniâ—m faciem 〈◊〉 nisi spiritu meo nihil enim est homini praeciosius animâ suà or Prayer-Book Wherewithall shall I come before his face unless it be with my spirit For man hath nothing more precious to present to God than his Soul Indeed it is the best man hath thy heart is thy totum posse 't is all that thou art able to present to him If thou cast thy Soul into thy duty thou dost as the poor Widow did cast in all that thou hast And in such an offering the great God takes more pleasure than in all the external costly pompous ceremonies adorned Temples aâ—â— external devotions in the World It is a remarkable anâ—â—â—tonishing expression of
his own feet and the Bird enjoy himself as well yea better in the open Fields and Woods than in the Cage neither depend as to Being or action on the Horse or Cage 3. Both Scripture and Philosophy consent in this that the Soul is the chief most noble and principal part of Man from which the whole Man is and ought to be denominated So Gen. 46.26 All the Souls that came with Iacob into Aegypt i. e. all the persons as the Latines say tot capita so many Heads or Persons The Apostle in 2 Cor. 5.8 seems to exclude the body from the notion of personality when he saith We are willing rather to be absent from the body and to be present with the Lord that We a term of personality is there given to the Soul exclusively of the Body for the Body cannot be absent from it self but We that is the Souls of Believers may be both absent from it and present with Christ. To this we may add 2 Cor. 4.16 where the Soul is called the Man and the inner Man too the body being but the external face or shadow of the Man And to this Philosophy agrees The best Philosophers are so far from thinking that the body is the substantial part of Man and the Soul a thing dependent on it that contrarily they affirm that the body depends upon the Soul * Anima corpus animatum conservat sustentat ubâ— autem illa reliquit corpus perit animatum corpus animalis ratio Anima non est in corpore tanquam in loco cùm à loco circuâ— scâ—iâ—i nequeat tota per totum meat corpus non et pars in qua non tota adsit non enim à corpore tenetur sed ipsa tenet Corpus Neque est in corpore ut in vase vel in utre sed potius in ipsa est Corpus Nyâ—â—en de Anima lib. 2. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anima cujusque est quisqus and that it is the Soul that conserves and sustains it And that the Body is in the Soul rather than the Soul in the Body And that which is seen is not the Man but that is the Man which is invisible That the body might be kill'd and the Man not hurt meaning the Soul which only deserves the name of Man Now if it be the chief part of Man and that which is only worthy the name of a Man and from which therefore the whole is and ought to be denominated a Man If it be so far from depending on the body or being contained within the body that the body rather depends on it and is in it then surely the Soul must be what we describe it to be a substantial Being 4. It is past all Controversie that the Soul is a Substance because it is the Subject of Properties Affections and Habits which is the very strict and formal notion of a Substance All the affections and passions of Hope Desire Love Delight Fear Sorrow and the rest are all rooted in it and spring out of it and so for Habits Arts and Sciences * A 〈◊〉 Subjectum 〈…〉 omnium viâ—â—â—tum vitiorum Sâ—â—entiâ—rum Artium Buchan loc Com. p. 86. 't is the Soul in which they are lodged and seated Having once gotten a Promptitude to act either by some strong or by some frequently repeated actings they abide in the Soul even when the Acts are intermitted as in sleep a Navigator Scribe or Musician are really Artists when they are neither Sailing Writing or Playing Because the habits still remain in their minds as is evident in this that when they awake they can perform their several works without learning the rules of their Art anew 2 A Vital Substance II. The Soul is a vital Substance i. e. A Substance which hath an essential principle of Life in it self A living active Being A living Soul saith Moses in the Text and hereby it is distinguished from and opposed to matter or body The Soul moves it self and the body too it hath a self-moving Virtue or Power in it self whereas the matter or body is wholly passive and is moved and acted not by it self but by this vital Spirit James 2.26 The body without the Spirit is dead It acts not at all but as it is acted by this invisible spirit This is so plain that it admits of sensible proof and demonstration Take meer matter and compound or divide it alter it and change it how you will you can never make it see feel hear or act vitally without a quickning and actuating Soul Yet we must still remember that this active vital principle the Soul though it hath this vital Power in it self it hath it not from it self but in a constant receptive dependance upon God the first Cause both of its Being and Power 3 A Spiritual Substance III. It is a Spiritual Substance All Substances are not gross material visible and palpable substances but there are spiritual and immaterial as well as corporeal substances discernable by Sight or Touch. To deny this were to turn a downright Sadducee and to deny the existence of Angels and Spirits Acts 23.8 The word Substance as it is applied to the Soul of Man puzzles and confounds the dark understandings of some that know not what to make of an immaterial Substance whereas in this place it is no more than * A Substance in this use of the word is that which depends not in respect of its Being upon any other fellow creature as Accidents and Qualities do whose Being is by having their in-being in another fellow creature as their subject but this Being The Soul exists in it self substare accidentibus i. e. to be a subject in which properties affections and habits are seated and subjected This is a spiritual Substance and is frequently in Scripture called a Spirit into thy hands I commit my spirit Luke 23.46 Lord Iesus receive my spirit Acts 7.59 and so frequently all over the Scriptures And the spirituality of its nature appears 1. by its Descent in a peculiar way from the Father of Spirits 2. in that it rejoyceth in the essential Properties of a Spirit 3. That at Death it returns to that great Spirit who was its Efficient and Former 1. It descends in a peculiar way from the Father of Spirits as hath been shewn in the opening of this Text God stiles himself its Father Heb. 12.9 it s Former Zech. 12.1 'T is true he giveth to all living things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life and breath Acts 1â— 25 Other Souls are from him as well as the rational Soul but in a far different way and Manner They flow not immediately from him by Creation Gen. 1.24 27. as this doth It is said Let the Earth bring forth the living Creature after his kind but God created Man in his own Image Which seems plainly to make a specifical difference betwixt the reasonable and all other Souls 2. It
noble Souls in the manner of life with the Beasts that perish Our Tables differ little from the Crib at which they feed or our Houses from the Stalls and Stables in which they lie down to rest in respect of any Divine worship or Heavenly communication that is to be heard there Happy had it been for such men if so they live and dye that their souls had been of no higher Extraction or larger Capacity or longer Duration than that of a Beast for then as their comforts so also their miseries had ended at death And such they will one day wish they had been A Separate Soul immediately capable of Blessedness Inference II. THe Soul of Man being a Substance and not depending in its Being on the Body or any other fellow creature There can be no reason on the Souls account why its blessedness should be delayed till the Resurrection of the Body 'T is a great mistake and 't is well 't is so that the Soul is capable only of social Glory or a Blessedness in partnership with the Body And that it can neither exert its own powers nor enjoy its own happiness in the absence of the body The opinion of a sleeping interval took its riâ—e from this errour as it is usual for one mistake to beget another they conceived the Soul to be so dependent upon the Body at least in all its operations that when death rends it from the Body it must needs be left as in a swoon or sleep unable to exert its proper powers or enjoy that felicity which we ascribe to it in its state of separation But certainly its substantial Nature being considered it will be found that what perfection soever the body recieves from the Soul and how necessary soever its dependence upon it is * Anima rationâ—â—iâ— nihil 〈…〉 possâ—tâ—r 〈◊〉 Coâ—imâ—r Disp. 2. Art 3. The Soul receives not its perfection from the Body nor doth it necessarily depend on it in its principal operations but it can live and act out of a Body as well as in it Yea I doubt not but it enjoys it self in a much more sweet and perfect liberty than ever it did or could whilst it was clogged and fettered with a body of flesh Doubtless * Proculdubio cum â—i mortis expâ—imitur de câ—â—â—â—â—tione caâ—nâ—s ipsa eâ—pressiâ—ne colatu 〈…〉 to de oâ—panâ—o coâ—pore â—umpit in apertâ—m ad mâ—ram pâ—â—am sua◠〈◊〉 statim semetipsam in expeditione substantiae recognoscit ut de somno emergens ab imaginibas ad veritates Tertul. in lib. de Anima saith Tertullian when it is separated and as it were strained by death it comes out of darkness into its own pure perfect light and quickly finds it self a substantial Being able to act freely in that light Before the eyes of the dead body are closed I doubt not but the believing Soul with open eyes beholdeth the face of Jesus Christ Luk. 23.43 Philip. 1.23 but this will also be further spoken to hereafter II Immediately Created Inference III. THe Souls of men being created immediately out of nothing and not seminally traduced it follows That all souls by nature are of equal value and dignity One Soul is not more excellent honourable or precious than another But all by nature equally precious The Soul of the poorest Beggar that cries at the door for a crust is in its own nature of equal dignity and value with the Soul of the most glorious Monarch that sits upon the Throne And this appears to be so 1. First because all souls flow out of one and the same fountain viz. the creating power of God They were not made better or worse finer or courser matter but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of nothing at all The same Almighty power was put forth to the forming of one as of another All Souls are mine saith he that created them Ezek. 18 4. The Soul of the Child as well as the Father the Soul of the Beggar as well as the King Those that had no praeexistent matter but received their beings from the same efficient cause must needs be equal in their original nature and value The bodies of men which are formed out of matter do greatly differ from one another some are moulded as we say è meliori luto out of better and finer Clay some are more exact elegant vigorous and beautiful than others but Souls having no matter of which they consist are not so differenced 2. Secondly All souls are created with a capacity of enjoying the infinite and blessed God They need no other powers faculties or capacities than they are by nature endued with if these be but sanctified and devoted to God to make them equally happy and blessed with them that are now before the Throne of God in Heaven and with unspeakable delight and joy behold his blessed face We pass through the fields and take up an Egg which lies under a clod and see nothing in it but a little squalid matter yea but in that Egg is seminally and potentially contained such a melodious Lark as it may be at the same time we see mounting Heavenward and singing delicious notes above So 't is here Those poor despised souls that are now lodged in crazy despicable bodies on Earth have in their Natures a capacity for the same imployments and enjoyments with those in Heaven They have no higher Original than these have and these have the same capacity and hability with them They are Beings improvable by grace to the highest perfections attainable by any Creature If thou be never so mean base and despicable a creature in other respects yet hast thou a Soul which hath the same alliance to the Father of Spirits the same capacity to enjoy him in glory that the most excellent and renowned Saints ever had 3. Thirdly All Souls are rated and valued in Gods book and account at one and the same price and therefore by nature are of equal worth and dignity Under the Law the Rich and the Poor were to give the same Ransom Exod. 30.15 The rich shall not give more and the poor shall not give less than half a shekel The Redemption of Souls by the Blood of Christ costs one and the same price The poorest and most despised Soul that believes in Jesus is as much indebted to him for the Ransom of his Soul as the greatest and most illustrious person in the World Moses Abraham Paul c. did not cost Christ one farthing more than poor Lazarus or the meanest among all the Saints did The Righteousness of Christ is unto all and upon all that believe and there is no difference Rom. 3.22 But yet we must not understand this Parity of humane Souls universally or in all respects Though being of one species or common nature they are all equal and those of them that are purchased by the blood of Christ are all purchased at one rate Yet there are divers other respects and
his own in this case Isai. 66.1 2. Thus saith the Lord the Heaven is my Throne and the Earth is my footstool where is the house that ye build to me and where is the place of my rest For all these things have mine hands made and all these things have been saith the Lord but unto this man will I look even to him that is poor and of a contrite spirit and trembleth at my word q. d. Think not to please me with magnificent Temples and adorned Altars if I had pleasure in such things Heaven is a more glorious Throne than any you can build me and yet I have more delight in a poor contrite spirit that trembles with an holy awe and reverence at my word than I have in Heaven or Earth or all the works of my hands in either O if there had been more trembling at his word there had not been such trembling as now there is under fears of the loss and removal of it Some can superstitiously reverence and kiss the sacred dust of the sanctuary as they call it and express a great deal of zeal for the externals of religion but little consider how small the interest of these things is in Religion and how little God looks at or regards them Inference IX HOw much are the spirits of men sunk by sin below the dignity and excellency of their Nature Our Souls are Spirits by nature yet have they naturally no delight in things spiritual They decline that which is homogeneal and suitable to Spirits and rellish nothing but what is carnal and unsuitable to them How are its affections inverted and misplaced by sin That noble spiritual Heaven-born creature the Soul whose Element and Centre God alone should be is now fallen into a deep Oblivion both of God and it self and wholly spends its strength in the pursuit of sensual and earthly enjoyments and becomes a meer drudge and slave to the body Carnal things now measure out and govern its delights and hopes its fears and sorrows O how unseemly is it to bâ—â—â—ld such an high-born spirit lackying up and down the Woâ—â—d in the service of the perishing flesh Their heart saith the Prophet goeth after their Covetousness Ezek. 33.31 as a Servant at the beck or nod of his Master O! how many are there to be found in every place who melt down the precious affections and strength of their Souls in sensitive brutish Pleasures and Delights Iames 5.5 Ye have lived in pleasures upon Earth as the Fish in the Water or rather as the Eel in the Mud never once lifting up a thought or desire to the spiritual and eternal pleasures that are at Gods right hand Our Creation did not set us so low we are made capable of better and higher things God did not inspire such a noble excellent spiritual Soul into us meerly to salt our bodies or carry them up and down this world for a few years to gaze at the vanities of it It was a great saying of an Heathen * Maior sum ad majora natus quam â—t carporis â—ti sim mancipium Seneca I am greater and born to greater things than that I should be a slave to my body We have a spirit about us that might better understand its Original and know it is so base a Being as its daily imployments speak it to be The Lord raise our apprehensions to a due value of the dignity of our own Souls that we may turn from these sordid imployments with a generous disdain and set our affections on what is agreeable to and worthy of an high-born spirit Inference X. VII The Soul an immortal Substance IS the Soul of Man a Vital Spiritual and immortal Substance Then it is no wonder that we find the resentments and impressions of the world to come naturally ingraven upon the Souls of men all the world over These impressions and sentiments of another life after this do as naturally and necessarily spring out of an immortal Nature as branches spring out of the body of a Tree or feathers out of the body of a Bird. So fairly and firmly are the characters and impressions of the life to come sealed upon the immortal spirits of all men that no man can offer violence to this truth but he must also do violence to his own Soul and unman himself by the denial of it Who feels not a cheariness to spring from his absolving and an horrour from his accusing Conscience Neither of which could rise from any other prinple than this We arâ— Beings conscious to our selves of a future State and that our Souls do not vanish when our breath doth That we cease not to be when we cease to breathe And this is common to the most Barbarous and Salvage Heathens They shew saith the Apostle the work of the Law written in their Hearts their Conscience also bearing them witness and their thoughts in the mean while accusing or else excusing one another By the work of the Law understand the summ and substance of the Ten Commandments comprizing the duties to be done and the sins to be avoided This work of the Law is said to be written upon the Hearts of the Gentiles who had no external written Law upon their hearts it was written though many of them gave themselves over to all uncleanness and they shewed or gave evidence and proof that there was such a Law written upon their hearts They shewed it two ways 1. Some of them shewed it in their Temperance Righteousness and moral honesty wherein they excelled many of us who have far greater Advantages and Obligations 2. In the efficacy of their Consciences which as it clear'd and comforâ—ed them for things well done so it witnessed against them yea judg'd and condemned them for things ill done And these evidences of a Law written on the heart are to be found where-ever men are to be found Their ignorance and barbarity cannot stifle these sentiments and impressions of a future State and a just Tribunal to which all must come And the universality of it plainly evinces that it springs not out of Education but the very nature of an immortal Soul Let none say that these universal impressions are but the effects of an universal Tradition which hath been time out of mind spread among the Nations of the World For as no such universal Tradition can be proved so if it could the very propension that is found in the minds of all men living to embrace and close with the proposals of a life to come will evince the agreeableness of them to the nature of an immortal Soul Yea the natural closing of the Soul with these Proposals will amount to an evidence of the reality and existence of thosâ— invisible things For as the natural senses and their Organs prove that there are colours sounds savours and juices as well as or rather because there are Eyes Ears c. naturally fitted to close with and receive them so it
sufferings are prepared for the fearful and unbelieving in the World to come Rev. 21.8 How many sad examples do the Church-Histories of ancient and latter times afford us of men who consulting with flesh and bloud in time of danger have in pity to the Body ruined their Souls There be but few like minded with Paul who set a low price upon his liberty or life for Christ Act. 20.24 or with those worthy Iews Dan. 3.28 who yielded their Bodies to preserve their consciences Few of Chrysostoms mind who told the Empress Nil nisi peccatum timeo I fear nothing but sin Or of Basils who told the Emperor God threatned Hell whereas he threatned but a prison That is a remarkable Rule that Christ gives us Mat. 10.28 The sum of it is to set God against man the Soul against the Body and Hell against temporal sufferings and so surmounting these low fleshly considerations to cleave to our duty in the face of dangers You read Gal. 11 16. how in pursuit of Duty though surrounded with danger Paul would not conferr or consult with flesh and bloud i. e. ask its opinion which were best or stay for its consent till it were willing to suffer he understood not that the flesh had any voice at the Council-table in his Soul but willing or unwilling if duty call for it he was resolved to hazard it for God We have a great many little Politicians among us who think to husband their lives and liberties a great deal better than other plain-hearted and too forward Christians do but these Politiques will be their perdition and their craft will betray them to ruine They will lose their lives by saving them when others will save them by losing them Matth. 10.39 For the interest of the Body depends on and follows the safety of the Soul as the Cabin doth the ship O my Friends let me beg you not to love your Bodies into Hell and your Souls too for their sakes be not so scar'd at the sufferings of the Body as with poor Spira to dash them both against the wrath of the great and terrible God Most of those Souls that are now in Hell are there upon the account of their indulgence to the flesh they could not deny the flesh and now are denyed by God They could not suffer from men and now must suffer the vengeance of eternal fire 4. In a word it appears we love them fondly and irregularly in that we cannot with any patience think of death and separation from them How do some men fright at the very name of death and no Arguments can perswade them seriously to think of an unbodied and separated estate 'T is as death to them to bring their thoughts close to that ungrateful Subject A Christian that loves his Body regularly and moderately can look into his own grave with a composed mind and speak familiarly of it as Iob 17.14 And Peter speaks of the putting off of his Body by death as a man would of the putting off of his cloaths at night 2 Pet. 1.13 14. And certainly such men have a great Advantage above all others both as to the tranquillity of their life and death You know a parting time must come and the more fond you are of them the more bitter and doleful that time will be Nothing except the guilt and terrible charges of conscience put men into terrours at death more than our fondness of the Body I do confess Christless persons have a great deal of reason to be shie of death their dying day is their undoing day but for Christians to startle and fright at it is strange considering how great a friend death will be to them that are in Christ. What are you afraid of What to go to Christ to be freed of sin and affliction too soon Certainly it hath not been so comfortable an habitation to you that you should be loth to exchange it for an Heavenly one USE III. Of Exhortation TO conclude seeing there is so strict a friendship and tender affection betwixt Soul and Body let me perswade every Soul of you to express your love to the Body by labouring to get union with Jesus Christ and thereby to prevent the utter ruine of both to all Eternity Souls if you love your selves or the Bodies you dwell in shew it by your preventing care in season lest they be cast away for ever How can you say you love them when you daily expose them to the everlasting wrath of God by imploying them as weapons of unrighteousness to fight against him that formed them You feed and pamper them on earth you give them all the delights and pleasures you can procure for them in this World but you take no care what shall become of them nor your Souls neither after death hath separated them O cruel Souls cruel not to others but to your selves and to your own flesh which you pretend so much love to Is this your love to your Bodies what to imploy them in Satans service on Earth and then to be cast as a prey to him for ever in Hell You think the rigor and mortification of the Saints their abstemiousness and self-denial their cares fears and diligence to be too great severity to their Bodies but they know these are the most real evidences of their true love to them they love them too well to cast them away as you do Alas Your love to the Body doth not consist â—n feeding and cloathing and pleasing it but in getting it united to Christ and made the Temple of the Holy Ghost in using it for God and dedicating it to God I beseech you brethren by the mercies of God to present your Bodies living Sacrifices to God which is your reasonable serviceâ— Rom. 12.1 The Soul should look upon the Body as a wise Parent upon a rebellious or wanton child that would if left to it self quickly bring it self to the Gallows The Father looks on him with compassion and melting bowels and saith with the rod in his hand and tears in his eyes my child my naughty disobedient headstrong child I resolve to chastise thee severely I love thee too well to suffer thee to be ruin'd if my care or corrections may prevent it So should our Souls evidence their love to and care over their own rebellious flesh 'T is cruelty not love or pity to indulge them to their own destruction Except you have gracious Souls you shall never have glorified Bodies except you Souls be united with Christ the happiness of your Bodies as well as Souls is lost to all eternity Know you not that the everlasting condition of your Bodies follows and depends on the Interest your Souls now get in Christ O that this one sad truth might sink deep into all our considerations this day that if your Bodies be snares to your Souls and your Souls be now regardless of the future estate of themselves and them assuredly they will have a bitter parting at
Mic. 5.7 2. No grace is or can be acted here without the clog of a contrary corruption upon its heel Rom. 7.21 When I would do good evil is present with me Every beam of faith is presently darkned by a cloud of unbelief Mark 9.24 Lord I believe help thou my unbelief Saepè in libro experientiae legimus quomodo à corde nostro relinquimar nunc est nobisâ—um nunc alibi nunc avoâ—at nunc recurrit in sola lubricitate manens Bern. We often read in the Book of experience saith one what an inconstant fickle thing the heart is in duties Now it is with us by and by it 's fled away and gone we know not where to find it It is constant only in its inconstancy and lubricity There is iniquity in our most holy things which needs pardon Exod. 28.38 Our best duties have enough in them to damn us as well as our worst sins but in that perfect state above grace flows purely out of the Soul as beams do from the Sun or crystal streams from the purest Fountain No impure or imperfect acts proceed from Spirits made perfect 3. Here the graces of the Saints are never or very rarely acted in their highest and most intense degree When they love God most fervently there is some coldness in their love Who comes up to the height of that rule Matt. 22.37 Thou shalt love the Lord thy God with all thy heart and all thy mind and all thy strength When we meditate on God it is not in the depth of our thoughts without some wanderings and extravagancies 't is very hard if not impossible for the Soul to stand long in its full bent to God But in Heaven it doth so and will do so for ever without any relaxation or remission of its fervour Christ among the Saints and Angels in Heaven is as a mighty Load-stone cast in amongst many Needles which leap to him and fix themselves inseparably upon him They all act in glory as the fire doth here to the utmost of their power and ability There is no note lower than Glory to God in the highest 4 The most spiritual Souls on earth who live most with God have and must have their dayly and frequent intermissions The necessities of the Body as well as the defectiveness of their graces require and necessitate it to be so Our hands with Moses will hang down and grow weary Our affections will cool and fall do what we can But as the Spirits of just men made perfect know no remissions in the degree so neither any intermissions in the actings of their grace They shall serve him day and night in his Temple Rev. 7.15 You that would purchase the continuance of your spiritual comforts but for a day with all that you have in this World will there enjoy them at full without any intermitting throughout eternity 5. If the best hearts on earth be at any time more than ordinarily enlarged in spiritual comforts they need presently some humbling providence to hide pride from their eyes Even Paul himself must have a thorn in the flesh a messenger of Satan to buffet him Bernard could never perform any duty with comfortable enlargement but he seemed to hear his own heart whisper thus benè fecisti Bernarde O well done Bernard But in Heaven the highest comforts are injoyed in the deepest humility and the intire glory is ascribed to God without any unworthy defalcations Rev. 4.10 They put not the Crown upon their own heads but Christs they cast down their Crowns and fall down at the feet of him that sitteth upon the Throne 6. All Assemblies for worship in this World are mixed They consist of Regenerate and Unregenerate living and dead Souls this spoils the harmony and allays the comfort of mutual Communion In a Congregation consisting of a 1000 persons Ah! How few comparatively are there that are heartily concerned in the Duty But it is not so above There are ten thousand times ten thousand even thousands of thousands before the Throne loving adoring praising and triumphing together and not a jaring string in all their Harps 7. Here the worship of God is impured mixed and adulterated by the sinful additions and inventions of men This gracious Souls groan under as an heavy burden sighing and praying for Reformation as knowing they can expect no more of Gods presence than there is of his Order and Institution in Worship But above all the Worship is pure the least pin in the heavenly Tabernacle is according to the perfect pattern of the divine Will 8. We have here Duties of divers kinds and natures to perform All our time is not to be spent in loving praising and delighting in God but we must turn our selves also to searching watching and Soul-humbling work Sometimes we are called to get up our hearts to the highest praise and then to humble them to the dust for sin and judgments One while to sing his praises and another while to sigh even to the breaking of our loins but the Spirits of just men made perfect have but one kind of imployment viz praising loving and delighting in God There is no groaning sighing searching or watching-work in that state 9. The most illuminated Believers on Earth have but dark and crude apprehensions of Christs intercession work in Heaven or of the way and manner in which it is there performed by him We know indeed that our High-Priest is for us entred within the vail Heb. 6.20 That he appears in that most holy place for us Heb. 9.24 That he there represents his sufferings for us to God standing before him as a Lamb that had been slain Rev. 5.6 That he offers up our prayers with his incense to God Rev. 8.3 But the immediate intuition of the whole performance by the person of Christ in Heaven the beholding of him in his work there with the smiles and honours the delight and satisfaction of the Father in his Person and Work certainly this must be a far different thing and what must make more deep and suitable impressions upon our hearts than ever the most affecting view of them by Faith at this distance could do 10. In such ravishing sights and joyful ascriptions of glory to him that sâ—tteth upon the Throne and to the Lamb for evermore all the separated Spirits of the just are imployed and wholly taken up in Heaven as they come in their several times thither and will be so imploy'd in that Temple-service unto the end of the World when Christ shall deliver up the Kingdom to his Father and thenceforth God shall be all in all The illustration and confirmation of this assertion we have in these two or three particulars 1 That all the Spirits of just men from the beginning of the World until Christs ascension into Heaven did enter into Heaven as a place of rest as a City prepared for them of God Heb. 11.16 and did enjoy blessedness and Glory there but yet there seems to
against the persecutors thereof Rev. 6. 10. Nor do I think those words Isai. 63.16 repugnant hereunto Abraham is ignorant of us and Israel acknowledgeth us not For I look upon the import of those words only as an humble acknowledgment of their defection which rendered them unworthy that their Forefathers should own or acknowledg them any more for their children Iob. 14. 21. Eccles. 9. 5,6 John 19.25 and not as implying their utter ignorance or total oblivion of the Churches state on earth But I here understand such a particular knowledg of our personal states and conditions as they once had when they dwelt amongst us in the Body and this seems to be denied them by those Scriptures alledged against it in the margent 3. By commerce and intercourse understand not their intercession with God for us which the Papists affirm but their concernments about our natural or civil interest in this World so as to be useful to our persons by warning us of death or dangers or to our Estates by disquieting such as wrong us in not fulfilling the Wills and Testaments they once made or by giving us notice by words or signs of the death of our friends who died at a distance from us or come to some violent and untimely end The sense of the Words being thus determined and the Question so stated I will for the resolution of it give you 1. The strength of what I find offered for the Affirmative 2. The general Concessions or what may be granted 3. My own judgement about it with the grounds thereof 1 Some there are even among the learned and judicious who are for the Affirmative part of the Question and do with much confidence assert that departed Souls both know our particular concerns in this world and intermeddle with them confirming their assertion both by reasons to convince us that it may be so and variety of instances that it is so I will produce both the one and the other and give them a due consideration and censure The substance of what is pleaded for the affirmative I find thus collected and improved by Dr. Sterne a learned Physician in Ireland Dissentatio de morte à p. 208. ad p. 214. in his Book entituled a Dissertation concerning Death where he offers us these four Arguments to convince that is possible for departed Souls thus to appear and perform such offices for their Friends on Earth Argument I. ANgels by command from God are useful and helpful to men (1) Angeli jussu Dei hominibus opitulantur haâ—d quaquam ambigitur unde animas à corpore solutas sese reb s humanis miscere comprobari videtur Sequtlae sundamentum duplex est prius quod animae separatae Angeli sunt saltem Angelis aequales posterius quod magis idonti sunt quibus officium generi humano succurrendi demandetur quà m Spiâ—itus inter quos corpus nullus unquam intercessit nexus c. they are the Saints Guardians and it is probable that each Christian hath his peculiar Angel whence it will follow that separated Souls do mingle themselves with humane affairs and that because they are Angels at least equal unto Angels Luke 20.36 Besides they being Spirits that were once embodied must needs be more fit for this imployment than those who never had any tie at all to a Body unless we can imagine them to have lost the remembraâ—â—â— of all that ever they did and suffered in the Body as also that they put off and buried all their affections to us with their Bodies which is hard to think Even as Christ our High-Priest is qualified for that office above all others in Heaven because he once dwelt and suffered in a Body like ours here upon Earth so separated Souls are qualified above all other Spirits who are unrelated to Bodies of flesh Argument II. THE Church triumphant and militant are but one Body (2) Ecclesia est corpus unum cujus membra quo meliora to magis ad aliis ejusdem corporis membris oâ—itâ—landum sunt propensa hujus autem corporis pars altera est triumphans in coelis altera militans in terris illa melior hec opis magis indiga c. and by how much better the triumphant are than the militant by so much the more propense they are to succour and help the other that stand in need of it This being the case we cannot imagine but they are inclined to perform all good Offices for us for else they should do less for us now they are in a state of highest perfection in Heaven than they did or were willing to do in their imperfect state on Earth Argument III. A Will or Testament as Vlpian defines it is the just sentence or declaration of our minds concerning that which we would have done after our decease (3) Testamentum Ulpiano definiente est voluntatis nostra justa sententia de co quod post mortem nostram fieri volumus Testamentum autem tanquam res sacra ab omnibus gentibus religiosâ— observatur Gal. 3.15 Ratio autem tam religiosa taniq universalis observantia est quoniam animas corum qui Testamenta condiderant etiam suam post mortem in tadem voluntate perseverare ejus complementa curare ac deinque ejus vel executrices vel non praestila vindices esse praesumitur These Testaments have always and among all Nations been religiously observed as the Apostle witnesseth Gal. 3.15 The reasons of this so religious observance are a presumption that those who made them when a live continue in the same mind and will after death that they take care for the fulfilling of them and revenge the non-performance upon the unjust Executors For otherwise there can be no reason why so great a stress should be laid upon the Will of the Dead if they care not whether their Wills be performed or no. Why should we be so solicitous and studious about it and pay so great reverence to it but on this account Argument IV. (4) In sacris Scripturis consulere mortuos paâ—sâ—m prohibetur ut Deut. 18.10 11. Sed si homines à mortuis non suscitentur legibus haâ—d opus est si mortuirogati non aliquando responderent ab hominibus haudquaquam coâ—â—â—â—erentur Sterne de Morte ubi sup THe Scriptures forbid consultations with the Dead Deut. 18.10 11. This prohibition supposeth some did consult them and received answers from them which must needs imply some commerce betwixt the Living and the Souls that are departed And considering he had before forbidden their consultation with the Devil it appears that here we must needs understand the very Souls of the Dead and not the Devil personating them only These are the Arguments of this learned Author for the Affirmative which he closes with two necessary Cautions First That this layes no foundation for religious Worship or Invocation of departed Souls Those that are helpful to us are not therefore
to be worshipped Secondly That we must acknowledg our selves to be under much darkness as to the way and manner of the converse of Spirits with us Dr. Morâ— of the Immortality of the Soul Lib. 2. c. 16. The most acute and learned Dr. More I find of the same Opinion He affirms that departed Souls are capable of a vital Union with an airy vehicle or Body in which they can easily move from place to place and appear to the Living and act in their own affairs as in detecting Murthers rebuking injurious Executors visiting and counselling their Wives and Children forewarning them of such and such courses c. To which we may add the profession of the Spirit thus appearing of being the Soul of such a one as also the similitude of the person And all this ado is in things very just and serious unfit for a Devil with that care and kindness to promote and as unfit for a good Genius it being below so noble a nature to tell a lye All these things put together and rightly weighed the violence of prejudice not pulling down the balance I dare appeal saith he to any Whether it will not be certainly carried for the present cause and whether any indifferent Judge ought not to conclude if these stories which are so frequent every where and in all Ages concerning the Ghosts of men appearing be but true That it is true also that they are their Ghosts c. These are the strongest Arguments I meet with for the â—ffirmative that the matter is possible it may be so and then adding the credible instances that it is so the matter seems to be determined To this purpose Dr. Sterne alledges several instances out of Scripture as that appearance of Samuel unto Saul and the conference betwixt them as also the Letters that were sent to Iehoram by Elijah after that Elijah was translated to Heaven as appears by comparing 2 Chron. 21.12 with 2 Kings 3.11 In which it appears that in Iehosaphat's time who preceded this Iehoram Elijah was dead and yet in Iehoram's time who succeeded him he is said to receive Letters from Elijah The appearance and conference also betwixt Christ and Moses and Elias upon the Mount in the presence of some of the Disciples confirms it Matth. 17.3 These are principal Scripture-instances others are almost innumerable From among that vast heap I will select some few that are most material and of clearest credit * Insularum Scoâ—icarum incolae ad agros cum pro deploratis habentur accedunt rogant at certo à morte die locoq certo ipâ—as conveniant quod mortâ—i tempore loco praestitutis â—râ—â—stant Sterne ibid. It is a thing saith my Author both known and frequent that the Inhabitants of the Scotish Isles when their Friends are dying come to them and request them that upon such or such a day after their death and in such a place they would meet them which the Dead accordingly do at the time and place agreed upon and have sometimes discourse with them Infinite examples of Murthers saith Dr. More have been discovered by Dreams the Souls of the Persons murthered seeming to appear to some or other asleep and to make their complaints to them giving us a notable example out of Baronius of Marsilius Ficinus who having made a solemn vow with Michael Mercatus after they had been pretty warmly disputing of the immortality of the Soul out of the Principles of their Master Plato that whether of them two die first should appear to his Friend and give him certain information of that truth It was Ficinus his fate to diel first and that not long after this mutual resolution He was mindful of his promise when he had left the Body for Mercatus being very intent at his studies betimes on a morning heard a Horse riding by with all speed and observed that he stopt at his window and therewith heard the voice of his Friend Ficinus crying out aloud O Michael Michael vera vera sunt illa That is O Michael Michael those things are true they are true Wherepou he suddainly opened his window and espying Marsilius upon a white Steed called after him but he vanished out of his sight He sent therefore presently to Florence to know how Marsilius did and understood that he died about that hour he called at his window Much to the same purpose is that so famous and well attested story of the apparition of Major George Sydenham to Captain William Dyke Sadducismus Triumphatus second Part p. 183. both of Somerset-shire attested by the worthy and learned Dr. Thomas Dyke a near Kinsman of the Captain's and by Mr. Douch to whom both the Major and Captain were intimately known The summ is this The Major and Captain had many disputes about the Being of a God and the immortality of the Soul in which points they could never be resolved though they much sought for and desired it and therefore it was at last fully agreed betwixt them that he that died first should the third night after his Funeral come betwixt the hours of twelve and one to the little house in the Garden adjoining to Major Sydenham's house at Dulverton in Somerset-shire The Major died first and the Captain happened to lie that very night which was appointed in the same Chamber and Bed with Dr. Dyke he acquainted the Doctor with the appointment and his resolution to attend the place and hour that Night for which purpose he had got the key of that Garden The Doctor could by no means divert his purpose but when the hour came he was upon the place where he waited two hours and an half neither seeing nor hearing any thing more than usual About six Weeks after the Captain and Doctor went to Eaton and lay again in the same Inn but not the same Camber as before at Dulverton The Morning before they went thence the Captain stayed longer than was usual in his Chamber and at length came in to the Doctors Chamber but in a Visage and form much differing from himself with his hair and eyes staring and his whole body shaking and trembling whereat the Doctor wondering demanded what is the matter Cousin Captain The Captain replies I have seen my Major at which the Doctor seeming to smile the Captain said if ever I saw him in my life I saw him but now adding as followeth This Morning said he after it was light some one came to my Bed side and sudainly drawing back the Curtains calls Cap Cap which was the term of familiarity that the Major used to call the Captain by to whom I replied What my Major To which he returns I could not come at the time appointed but I am now come to tell you That there is a God and a very just and terrible one and if you do not turn over a new leaf you will find it so This stuck close to him little Meat would go down with him at
where is thy Sting O Grave where is thy Victory The sting of death is sâ—n the strength of sin is the Law If all the hurtful power of death lies in sin and all the destructive power of sin rises from the Law then neither death nor sin have any power to destroy the Believer in whom the Righteousness of the Law is fulfilled Rom. 8.4 Namely by the imputation of the Righteousness of Christ to them in respect of which they are as righteous as if in their own persons they had perfectly obeyed all its Commands or suffered all its Penalties Thus death loseth its sting its Curse and killing power over the Souls of all that are in Christ. 3 God hath sanctified their natures which sanctification is not only a sure evidence of their Election and Iustification 2 Thes. 1.5 6. Rom. 8.1 but a sure Pledge of their Glorification also 2 Cor. 5.4 5. Yea 4 He hath made a sure and an everlasting Covenant with Believers and among other gracious Priviledges thereby conferred upon them death is found in the Inventory 1 Cor. 13.21 Death is yours to die is gain to them it destroys their Enemies and the distance that is betwixt Christ and them 5 He hath sealed them to this Glory by the Holy Spirit Eph. 4.30 So that their hopes are too firmly built to be destroyed by death and if it cannot destroy their Souls nor overthrow their hopes they need not fear all that it can do besides Argument VII IT may greatly encourage and embolden the People of God to die considering that though at death they take the last sight and view of all that is dear to them on earth yet then they are admitted to the first immediate sight and blessed Vision of God which will be their happiness to all eternity When Hezekiah was upon his supposed Death-bed he complained Isa. 38.11 I shall see Man no more with the Inhabitants of the World We shall see thenceforth these Corporeal People no more We shall see our Habitations and dwelling places no more Iob 7.9 10 11. We shall see our Children and dear Relations no more Iob 14.21 His Sons come to honour and he knoweth it not These things make death terrible to men but that which cures all this trouble is that we shall neither need nor desire them being thenceforth admitted to the beatifical Vision of the blessed God himself It is the expectation and hope of this which comforteth the Souls of the Righteous here Psal. 17.15 When I awake I shall behold thy face in righteousness Those weak and dim representations made by faith at a distance are the very joy and rejoycing of a Believers Soul now 1 Pet. 1.7 8. but how sweet and transporting soever these Visions of Faith be they are not worthy to be named in comparison with the immediate and beatifical Vision 1 Cor. 13.12 This is the very summ of a Believers blessedness and what it is we cannot comprehend in this imperfect state only in general we may gather these Conclusions about it from the account given of it in the Scriptures 1. That it will not be such a sight of God as we now have by the mediation of faith but a direct immediate and intuitive vision of God 1 Joh. 3.2 Lumen glorie est actualâ—s illustratio i. e. inflâ—xus Dei supernaturaliâ— elevans intellectum ad visionem essentiae divinae Smiâ—ing Tract 2. dis 6. N. 33. We shall see him as he is 1 Cor. 13.12 Then face to face Which far transcends the vision of faith in clearness and in comport this seems to import no less than the very sight of the divince Essence That which which Moses desired on Earth to see but could not Exod. 33.20 nor can be seen by any man dwelling in a Body 1 Tim. 6.16 nor by unbodied Souls comprehensively so God only sees himself our eyes see the Sun which they cannot comprehend yet truly apprehend God will then be known in his Essence and in the glory of all his Attributes this sight of the Attributes of God gives the occasion and matter of those ascriptions of Praise and Glory to him which is the proper imployment of glorified Souls Rev. 4.11 and Rev. 5 12 13. Which is the proper imployment of Angels Isai. 6.3 O how different is this from what we now have through Faith Duties and Ordinances See the difference betwixt knowledge by reports and immediate sight in that example of the Queen of the South 1 Kings 10.5 The former only excited her desires that latter transported and rapt her very Sâ—ul Some may think such a vision of God to exceed the abilities of nature and capacity of any Creature But as a learned man rightly observes Norton's Orthodox cvâ—n p. 329. if the divine Nature be capable of union with a Creature as its evident it is in the person of Christ it is also capable of being the object of vision to the Creature beside we must know the light of glory hath the same respect to this blessed vision that assisting grace hath to the acts of Faith and Obedience performed here on Earth It is a comforting-Soul-strengthening light not to dazle and over-power but comfort strengthen and clear the eye of the Creatures understanding Rev. 2.28 I will give him the morning star Lumen confortans and Psal. 36.9 in thy light we shall see light 2. It will be a satisfying sight Psa. 17.15 So perfectly quieting and giving rest to the Soul in all its powers that they neither can proceed nor desire to proceed any farther The understanding can know no more the will can will no more the affections of joy delight and love are at full rest and quiet in their proper center For all good is in the chiefest good eminently as all the light of the Candles in the World is in the Sun and all the Rivers in the World in the Sea That which makes the Understanding Will and Affections move farther as being restless and unsatisfied in all discoveries and enjoyments here is the limited and imperfect nature of things we now converse with as if you being a great Ship that draws much Water into a narrow and shallow River she can neither sail nor swim but is presently aground but let that Ship have sea room enough then she can turn and Sail before the wind because there is depth of Water and room enough So 't is here all that delighted but could never satisfie you in the Creature is eminently in God And what was imperfectly in them is perfectly to be enjoyed in him 1 Cor. 15.28 God shall be all in all the comforts you had here were but drop by drop inflaming not satisfying the appetite of the Soul But then the Lamb which is in the midst of the Throne shall feed them and lead them unto fountains of living Waters Rev. 7.17 The object fills the faculties 3. It will be an appropriating vision of God you shall see him as your own God and proper
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 destruction of its Being but of its happiness and comfort the cutting it off from God and all the hopes of his favour and enjoyment for ever This is the loss here intended a loss never 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 benefit can it be nay how great a misery must it be to have a Being perpetuated in torments for ever Animâ vero suâ mulctetur BezMaldon 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 Interrogatio â—xaggerans and amplifies the loss and damage 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 understands 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat id quo datâ— redimitur aliquid juxta Prisâ—orum commercia qua non monitâ sed rorum permutatione constabant Brugens 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 Diamonds and the Seas and rivers were liquid Gold is a commodity 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 weighed and valued them and that the point before us is the result 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 deliberation 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 â—â—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 implying 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 thereupon 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 consultation here is only amongst the Divine Pâ—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 Creatures 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 Goâ—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 suscâ—ptive of all light â—oth natural and spiritual shining as 〈◊〉 Candle of God in the inner man closing with Truth as the Iron doth with the attractive Loadstone a Shop in which all Arts and Sciences are laboured and formed what are all the famous Libraries 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 purâ—uâ—s eagerly after it and even spends it self
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 therefore 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 Major sum ad majora natus quà m ut corporis mei sim mancipium Seneca 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 dilatory 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 serving 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 clogging 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 maintenance 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 oblivion 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 delights 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 awful 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 purposes 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 about 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 under the hand of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 watchfulness and tenderness proposed many a serious case of Conscience to the most judicious and skilful Ministers and Christians and after all their security is not such as fully satisfies and probably one reason of it may be the great weight wherewith the matters of their Salvation lye upon their spirits 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 Insects 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 Antidote p. 82. these all find nourishment in the World which would be lost if they were not and are again convenient nourishment themselves 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 fortifies the Faith of Christians against all distrusts of Divine Providence 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 towards 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 towards 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 placed 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 considering 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 excellencies 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 Apostle 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 unspeakable and full of glory The very Name of Christ saith Bernard Mel in ore melos in aure jubilum in corde Bern. 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. Molinus was seldom observ'd to mention his Name without dropping 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 glorious 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 usefulness and suitableness to all the needs and wants of poor sinners 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 convinced 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 nature of the wrath of God the near approaches
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 fulfil the lusts of it The Rich man in the Parable fared deliciously every day Luke 16. where his voluptuous life is described 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 Quid staltius turpiâ—â—ve quà m bonum rationalis animi ex irrationalibus nectere Sen. Epist. 92. 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 quiâ—â—â—ess is our safety This is the constant Doctrine of all the Stoicks Illa est voluptas bomine viro digna non implere corpus saginare nec cupiditates irritare quarum tutissima est quies De Benef l. 7. c. 11. O what a shame is it to hear Heathenism out-brave Christianity 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 Christian 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 account 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 fatal hook under them O if men were but aware of this they would never purchase pleasure at so dear a rate Stoln waters are sweet and bread eaten in secret is pleasant but he knoweth 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 Maremaids 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 fancy 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 afterward O what man that is in his wits would purchase eternal torments for the sensual Breve est quod delectat aetâ—rnum quod cruciat brutish pleasures of a moment But the pleasuâ—â—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 hearâ—s were once sanctified and brought under the government 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 comfortable life of all persons in the world a life of highest delight and true pleasure For so far as your lusts are mortified 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 pleasure Can any Creature-enjoyment or any beastly lust afford 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 ponder 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 observation 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 provide 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 decrease he toils his body all the day and when his tired carcass 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 necessity 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 miserable 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
Sin Heaven and Hell Soul and Eternity have lost their awful sound and efficacy with you But it is a question only to be decided by the event whether ever yoâ— 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 madness then is it to put your Soâ—ls and eternal happiness upon such a blind adventure What if your presumption of so many fair and proper opportunities hereafter fail you as it hath failed millions who had as rational and hopeful a prospect 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 impressive as now they are O beware of this sin of vain presumption 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 practice The fool hath said in his heart there is no God Psal. 14.1 Though he hath engraven his Nâ—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 fluctuaâ—â—â—g notion or a secret suspicion of a Deity yet they neither acknowledge 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 worship 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 Relion they customarily attend indeed upon the external Duties of it hear the Word but when the greatest and most important Duties are urged upon them their inward thought is this is the Preachers Calling and the man must say something 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 dissent 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 devâ—â—â—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 efficacy 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 whatever 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 regularly 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 assertions 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 Surely the wrath of God shall smoke against every Soul of man that doth so and his own bitter lamentable doleful experience 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
most dangerous instruments the Devil 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 zealous 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 against Idolatry and yet the vital power of true Godliness was a stranger to his Soul 2 Kings 10.15 16. The Pharisees 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 moral Vertues but their reliance upon them they use their Morality as a shield to secure their Consciences from the convictions 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 extortioners unjust adulterers or even as this Publican he blesseth 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 finished 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 't is well if some do not industriously pull down the pale of distinction 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 censorious 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 moral 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 robbery 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 never 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 excellency 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 Enemy to him and all that were his Till you can find another 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 without Sanctification there is no Salvation Heb. 12.14 Civility adorneth Nature but doth not change it Moral Vertues 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 Abscondit non abscindit vitia Lactant. 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 common 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 Repentance 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