THE Souls Worth and Danger, OR A DISCOURSE Exciting and directing to the Due Care of its Eternal Salvation; UPON THE WORDS OF OUR BLESSED SAVIOUR:  St Mat. 16. 26. 
What is a man profited, if he shall gain the whole World and lose his own Soul? Or what shall a man give in exchange for his Soul?  
CAMBRIDGE. Printed for the Author. 1677.   

THE Souls Worth and Danger.  St Mat. 16. 26. What is a man profited, if he shall gain the whole world and lose his own Soul? Or what shall a man give in exchange for his Soul? 
OUr Saviour v. 24. tells the Apostle Peter, and all other his faithful disciples; that rather than deny him, they must deny themselves for his sake; and that so far as should be needful, they must take up their Cross, and follow him. In all which they must not be hindered, 1. with the loss of life, for, says he, v. 25. the words before the Text, Whosoever will save his life shall lose it, etc. nor 2. should they be hindered with the loss of reputation, for, says he, v. 27. the words immediately following the text, The Son of man shall come in the glory of his Father, and reward every man according to his works; and then there shall be a resurrection of their names, as well as of their persons. Nor 3. should the loss of the world hinder them, for says he in the words of the text itself, What is a man profited though he should gain the whole world, and lose his own Soul? The question is put so as to include a strong denial: What is a man profited? That is, he is not profited at all. And again, what shall a man give in exchange for his Soul? that is, there is nothing that he can give in exchange for it. And therefore our Saviour is to be understood, as if he had said, They that will disobey me, may 'tis true be gainers in the world for a while, but if they should be gainers of the whole world, their gains would not be so great as their loss, the incomparable, invaluable, irrecoverable loss of their precious Souls Job 27. 8. What is the hope of the Hypocrite, though he hath gained: (though he hath gained never so much) when God taketh away his Soul? For as it is Psal. 49. 6, 8, 17. He that trusted and boasted in his wealth here, when he dieth, he shall carry nothing away, his glory shall not descend after him. Or if it might, it would not buy his pardon, or be a sufficient ransom to God. For the redemption of the Soul is precious, and (therefore thus) ceaseth for ever.  
Whence we may observe, as the subject of the following discourse, That each one's Soul is to them, more worth than the World. Or, that they will be exceeding great losers that lose their own Souls, though it should be by the gaining of the whole World. And this may be made out, by considering first, what it is to gain the World; and the worhtlesness thereof though gained; and next, by showing what it is to lose the Soul; and the preciousness of that if lost.  
First therefore as to the gaining of the world, we are to remember that  
1. By the world, as St John 1. 10. is sometimes meant, the whole visible fabric of the heavens we breath in, and the earth we tread upon; and thus the Text must be understood only by way of supposition; for otherwise neither Ahasuerus, nor Alexander, nor any the greatest Conqueror ever gained so much, as to become absolute Master of the whole earthly Globe.  
2. By the world may sometimes, as St John. 15. 19 be meant the wicked of the world. And so, but too many think they have gained what they most desire, if they may but enjoy the frequent Society of the most lewd and wicked people; concerning whom says Saint Hieron: Discamus Sanctam superbiam, & sciamus nos esse illis meliores. As if he should have said, Let us Christians learn an holy pride, and (as it may be without any Pharisee-like boasting) let us know ourselves too good for the Company of such infectious lepers of the world.  
3. By the world may here be Chiefly meant the things of the world, worldly profits, honours, and pleasures; As 1 John. 2. 16. The lusts of the flesh, the lusts of the eyes, the pride of life.  
And so with some to gain the world, is by men-pleasing or time serving, by flatteries or briberies to get honours and preferment in the world. Not a few being willing to give away the world in this sense, to gain it in another.  
Again with others, to gain the world, is by immodest apparelling, or enticing behaviour, or by the frequent use of unseasonable and immoderate recreation, or by luxurious and riotous living to get the sinful sensual pleasures of the world.  
And further with the most, to gain the world, is to get the wealth and profits thereof, by covetousness, or by oppression & extortion, or by fraudulent unrighteous dealing, or by abusing a lawful calling; or using that which is unlawful, so as to live much upon the sins of others, in furthering their pride, or idleness, or prodigality, or quarrelsomness, or wanton lewdness, or beastly drunkenness or the like.  
In a word, to gain the world in this sense, is by any undue means to get whatsoever in the world the heart of carnal wretches can most desire, and which is as a world to them. Between whom and sincere Christians there is always this vast difference; Good and faithful Christians seek the favour and fruition of God in Christ, and their own Souls salvation, as their main end; and in order thereunto, make religion their business; and all worldly things, even which may be innocently used, with them come in but on the by; so as, if it shall seem good to God, they can either have them, or be without them. Whereas to carnal people that lose their Souls in the pursuit of the world, their main end is, the pleasing of the flesh thereby some way or other, which their sex, age, education, constitution of body, or condition of life most tempts and leads them to. And with them, Religion, that comes in but on the by; and if they need it not for a pretence, they can most easily be without it.  
Yet after all, when such people have, with the contempt of God's service, the wounding of their consciences, and the abuse of their precious Souls, gotten the most they can of the world; at the last they are forced by their own sad Experience to confess the vanity and worthlesness of it.  
'Tis true these outward worldly things, as they proceed from God, and may lead to him; as they may fit men for great offices, and noble employments; as they may be used for our own and others welfare, and as they are a means to sustain us in this life, while we are seeking after eternal life, so they are the good blessings of God, which we may labour after, and aught to be thankful for. But as they are abstracted from God, and inordinately loved, sought, and trusted in, so they have this fivefold vanity, which is but too easily discovered in them, namely, their unsatisfactoriness, their commonness, their deceitfulness, their unsuitableness, and unprofitableness.  
1. That which speaks the little worth, but great vanity of worldly things, is their unsatisfactoriness. Ahab had the possession of a wealthy Kingdom, and yet for want of Naboths vineyard only, how was he heartsick, so as to take no content in all his other enjoyments? 1 Kings 21. 4. In like manner, to what a wonderful height of dignity and earthly happiness was Human advanced, and yet how did so inconsiderable a thing, as the want of poor Mordecaie's knee, damp all the delights of his proud heart? Esther 5. 11, 12, 13.  
Knock at the door of the Choicest earthly possessions, and they will tell you one by one, sufficiency is not in me. The creature if parted from God, is empty, and the Soul too; and what fullness can be had by adding one emptiness to another? Many a poor man hath thought; if I had but enough to supply such necessaries, and discharge such debts, how cheerfully would I serve the Lord without distraction, and not care so much for the world any more? But when these desires have been granted, they have found themselves still unsatisfied; being ready now to thirst as much after fullness, as before after necessaries.  
It is God only who is All-sufficient, both as to his own happiness, and our satisfaction, Gen. 17. 1. It is Christ the uncreated Wisdom, Prov. 8. 21. Who fills the treasures of those that love him, and causeth them to inherit substance. And if he do not make God ours, as well as the creature, our condition will be but like theirs mentioned Haggai 1. 6. Ye have sown much, and bring in little: Ye eat, but ye have not enough: Ye drink, but ye are not filled with drink: ye cloth you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag with holes. Solomon that was so rich to compass all worldly accommodations, and so wise to find out what was best in them to be enjoyed; after a full experience, tells us, that if they lead not to God, they will be but vanity and vexation of Spirit.  
2. How doth the Commonness of these worldly things abate the value of them? Eccl. 9 1, 2. They come alike to all, and none can certainly know by them either love or hatred; whether they be the friends or enemies of God. You cannot say, God gives me poverty, therefore he hates me; or he gives me riches, therefore he loves me; such conclusions are weak and deceitful. For the good may be afflicted as well as the bad, and sometimes undergo the heaviest burden of earthly trouble. Luke 16. 15. And on the other hand, the wicked may flourish for a while as well as the righteous, and sometimes enjoy the greatest measure of worldly prosperity. Psal. 17. 13, 14.  
Renewing grace is a certain sign of God's favour, and a special distinguishing mercy, and therefore highly to be esteemed, and earnestly sought after; but outward comforts, common natural gifts, and acquired abilities, as a fair estate, an healthful body, a faithful memory, a quick understanding, a ready utterance, or the like; these, though blessings in themselves, yet are but blessings of the left hand, such as are given to the heathen Idolater, as well as to the Christian Worshipper, to the clean and unclean, to him that sacrificeth and him that sacrificeth not. And therefore this their commonness shows much of their vanity and worthlesness.  
3. How is there in worldly things a vanity of deceitfulness which also speaks them less valuable? How many people come to the world as to a lottery, looking for a prize, but go away cheated with a blank? How often doth the world by promising much, and performing little, first abuse our Judgements, and then frustrate our hopes and expectations?  
Have you not sometimes found creature-confidences, like the trusting in the Staff of a brokenreed, whereon if a man lean, it will go into his hand and pierce it? Isa. 36. 6. Have you not sometimes enjoyed the pleasures of sin for a season, and flattered yourself with the long continuance of them? Whereas that season is gone, and never returns again. Can you not remember what happiness you may have promised yourself in such a friend, such a purchase, such a preferment, but some unexpected disappointment or other, some Cross or other, hath much embittered them unto you, and lessened your comfort in their enjoyment?  
The mutability of the world is the great deceit of it; which that we may avoid, let us duly consider what the Apostle hath written, 1 Tim. 6. 6, 7, 8, 9, 10, 17, 18, 19 And again 1 Cor. 7. 29, 30, 31. Oh let us not suffer ourselves to be imposed upon, counting that to continue long, which he, according to the experience of all, tells us shall abide but a short while and then pass away.  
Oh let us not think with them Isa. 56. 12. what carnal delights we will have this day, and to morrow much more abundant. Oh let us not say with him St Luke 12. 19, 20. Soul take thine ease, eat drink, be merry, thou hast much goods laid up for many years. Lest we be awakened with that terrible voice of God, saying, as unto him; Thou fool this night thy Soul shall be required of thee; than whose shall those things be which thou hast provided?  
Why should we inordinately set our hearts and affections on that which is not? for as Prov. 23. 5. Riches (honours, pleasures) make themselves wings and fly away. When we think ourselves most sure of them, when we trust most in them, when by the abuse of them, we are become most proud, stomackful, secure and negligent of God's service, then are we most sadly deceived, than the wing of prodigality, of oppression, of casualty sweeps them from us; or else the wing of death carries us away from them in a moment.  
But suppose the world to perform more than it promiseth, and that we could be sure of it for a very considerable while; yet have we not immortal Souls to provide for? Have we not matters of life or death to look after? And what can all the world be to this? Oh therefore how nearly doth it concern us to lay up in store for ourselves a sure foundation for the time to come; to anchor our Souls upon Christ the rock of ages who will never deceive us; and not to hazard them for any thing, in this worthless, because deceitful and changeable, world.  
4. That which further shows the worthlesness of the things of the world, is their vanity of unsutableness in respect of the precious Soul. Those are corporeal and fading, this is spiritual and immortal. Those are limited and finite beings, this a substance of unbounded desires, and can be fully satisfied with nothing but communion with the Father, and the Son through the Spirit; with nothing but a state of grace and salvation, and the fruition of God.  
All that worth which silver and gold, and such worldly things have, is not so much in their own nature, as from our esteem, or from some outward humane appointment; but we can never thus make them equally excellent with ourselves.  
'Tis true, by a wilful slavery to sin, we may (as the Prophet speaks, Jerem. 6. 30.) turn ourselves into brass, and iron, and reprobate silver; we may unman and unchristian ourselves; we may undervalue and debase our Souls, blotting out the image of God, and writing upon them the superscription of earth and the world; Thus indeed, the Epicure may greatly delight in sensual pleasures, and the ambitious mind in flattering titles, and the frothy wit in abusive lightness; Thus, 'tis true, carnal and worldly things, to carnal, and worldly hearts may become but too suitable, dear, and precious. But the desires of a gracious heart are after higher and better things. For every faithful Christian considers that God hath made even our bodies upright, and our faces lifted from the earth; that we might conceive how far from it, our heavenborn Spirits should be elevated towards himself, and Christ, and heavenly Glory, which are therefore most excellent, because most proportionable and suitable to our Souls, in their utmost capacities.  
5. And lastly, the worthlesness of the world appears by its unprofitableness. As Samuel said to the people, 1 Sam. 12. 20, 21. Turn ye not aside from serving and following the Lord; for than should ye go after vain things, which cannot profit, because they are vain. Too many indeed are ready to think the profits of the world worth their gaining, even by the loss of their consciences, of heaven, and God himself. And as for those who make conscience of their ways, and endeavour to walk circumspectly, closely, and humbly with God; who scrupulously forbear profane rash oaths and idle discourse, who are sensible of the least secret sin, who avoid what they can all occasions and appearances of evil, who withstand the corruptions of the times and places they live in, though they gain less in the world; these are often accounted, such as know not what is best for themselves. But St Paul assures us, that such Godliness with contentment is the truest gain; whereas the world, when you have spent all your thoughts, and the labour of your lives upon it; though it may further you in some lesser respects, yet it cannot profit you in the main thing necessary.  
It cannot procure us the favour of God, who regardeth not the rich man more than the poor, for they are all alike the work of his hands. He accounts of all, not according to their meanness, or greatness, but according to their real piety and goodness; Prov. 19 1. Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool. Prov. 28. 6. Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich. Observe, They are the poor that walk in their integrity, that know, love, and serve God; not that kind of poor who are grossly ignorant and neglectful of God, and who lead sensual, slothful, and heathenish lives; though they above others, might be most easily convinced of the emptiness and unprofitableness of the world, and so have greater care of their Souls salvation, seeking out after God in Christ to supply their Spiritual necessities, that it may be better with them in the life to come.  
Again, the world cannot ease the pain of an afflicted conscience; nor can it give us the grace we want. Ordinarily 'tis so abused, that it makes people not more thankful, but more forgetful of God; nor doth it (as it ought) draw their hearts nearer to God, but sets them at a further distance from him; nor doth it make them more humble, but more haughty; nor more constant and sincere in duties, but more unfit for any good word or work.  
Nor can the world profit us in the day of wrath. When the sinful pleasures of youth are ended by sickness, age, or death, what can be left, but the worm of conscience bred out of them to torment the Soul for ever?  
Have you not sometimes considered with yourself, how soon the world and its pleasures will turn you off? How can you but now and then take notice of your own frailties which tell you, how certainly and shortly you must lie down in the dust? Do you not sometimes go to the house of mourning, or stand by dying people, confessing the world to be nothing worth, and complaining of the loss of their time and strength spent upon it? And do you not see how little it doth for them in their greatest need? Oh therefore let this prevail with us to prise our Souls above the world; let this (with what hath been considered in the foregoing particulars) make us set as light by it, as it doth, or will do by us. Let us henceforth make Christ our treasure, and count it our happiness to honour and worship him as we ought to do. Let us make God our portion, and sit down content with him alone, and let them who can get no better, take the world and the pleasures of it.  
Having now seen, what it is to gain the world, and the worthlesness thereof though gained, we are in the next place to consider, what it is to lose the Soul, and the preciousness of that if lost.  
As to the losing of the Soul, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered, to lose, signifies to have a mulct or punishment inflicted, and so may import, not only the fatal final loss or damnation of the Soul, but also any loss or damage that belongs to it, here or hereafter.  
1. Therefore to lose the Soul is to lose one's self. A man's Soul is the principal part of himself, and so it is in St Luke ch. 9 25. What is a man advantaged, if he gain the whole world, and lose himself (Soul and body too) and be cast away.  
2. To lose the Soul implies a being deprived of all further opportunities and seasons of grace, of all virtuous and gracious endowments, which are as the life of the Soul. When Christ calls by death or Judgement; they that like the foolish virgins, have not oil in their lamps, and their lamps trimmed, that have not their Souls adorned with the saving graces of his Spirit; they shall not enter with him. Having waited so long already, and all in vain, he will now stay no longer, till they go and buy for themselves, but will shut the door of mercy against them for ever.  
3. The losing of the Soul implies the loss of all such earthly enjoyments, as sensual hearts love and prize above their Souls, and for which they undo themselves for ever. Oh who can express the wretchedness of such people, when they shall stand before the Judgement seat of God, to receive their just doom, in the most forlorn and desolate condition, stripped and forsaken of all carnal comforts, friends, possessions, and outward accommodations whatsoever; which to the hazard of their Souls, they have grasped at, and used in a sinful way; and therefore must now lose both the Soul and them too eternally.  
4. The losing of the Soul implies the losing of Christ, and Heaven, and the blessed Vision of God for ever. And this indeed is the loss of losses, such as there was never the like before, nor ever can be again after it. The forementioned might be born, but hardly; but this is intolerable. This worst effect of sin, Depart from me, or go away from me, is as terrible a word, as everlasting fire. For alas! Whither shall they go, that go from God, when he alone hath the power of eternal life. Ten thousand words cannot speak a Soul more unhappy, than those two words, without God, Eph. 2. 12. Thou mayst be without riches, without friends, without health, without liberty, nay, without all outward blessings, and yet be blessed; but if without God, thou art cursed with a curse.  
The hypocrites hell which is the hottest of all other, is set out by this, Job 13. 16. The hypocrite shall not come before God. When God would most powerfully persuade to duty, this is his motive, Jerem. 7. 27. Obey my voice, and I will be your God. When he would most effectually dissuade from sin, this is his argument, Jerem. 6. 8. Be instructed, O Jerusalem, lest my Soul depart from you. And again Hos. 9 12. woe unto them, when I depart from them. How sad a saying is that of Saul's, 1 Sam. 18. 15. I am sore distressed, for the Philistines are upon me, and God is departed from me.  
How mournfully doth Micah bemoan the loss even of his helpless idols, Judges 18. 24. Ye have taken away my Gods, and what have I more, and what is this ye say unto me, what aileth thee? How sadly is holy David and our Blessed Saviour afflicted at God's absence in part, and for a while? My God, my God, why hast thou forsaken me? says the one. Lord (says the other Psal. 88 14, 15.) why castest thou off my Soul? Why hidest thou thy face from me? I am afflicted and ready to die, while I suffer thy terrors, I am distracted. Do these so complain of God's absence in part, and for a while? how bitterly then will the lost Soul complain when forsaken of God utterly and eternally!  
Some are ready to say to God, as Job 21. 24. Depart from us, for we desire not the knowledge of thy ways. They think him sometimes too near them in a Sermon, in a private instruction, in a motion of his Spirit, or in a conviction of conscience; and could wish him, with his holy Laws farther off, that they might sin more securely; but let such beware, lest he take them at their word, and give them their wish to their woe, in banishing them everlastingly from his comfortable presence. Oh with what tormenting grief will they then behold those Soul-ravishing delights, which the righteous have in the presence of God, the fountain of all good; whilst they are sentenced to an eternal separation from him! How sad and deformed a spectacle is the body from which the Soul is parted; oh how sad then shall the condition of that Soul be from which God is parted for ever? This though very grievous, yet is not all, for 5. and lastly, the losing of the Soul implies further it's being brought to the highest degree of sin, and consequently to such a fullness of sorrow, and such a weight of Gods burning eternal wrath, as no heart can conceive, or tongue express. They that would choose sin, to save themselves from a little trouble or affliction, will find, that now what they feared, and ten thousand times more is come upon them.  
The wicked could now wish their Souls were so lost as to cease to be, that they might cease to be tormented; but God by his infinite power will both uphold them in their being, and make them more sensible of pain then ever, that they may be the subjects of greater punishment.  
And now the Conscience of a lost Soul gnaws to think, so many nights I went to bed prayerless; so many times I swallowed down unlawful gain; so many hours I spent in revelling, foolish sporting, or idle unprofitable talking; so many opportunities of receiving good at the Lords-supper and other ordinances, I have lost, because I would not prepare for them, nor so much as defile my foot, or endure a little cold or trouble, to be present at them. Oh that I had been more diligent in the practice of religion and holiness; oh that I had kept the Lordsday better, and been more innocent in my walking all the week after, though a less gainer in the world; Oh that I had never known such or such a sin, which I loved, lived in, plotted and contrived, and by which I have now wrought my own eternal ruin; Oh that I had spent but half my misspent time in praying, and studying God's Word, in doing good, and watching over my ways, than had I been yonder in Heaven, but now I must be for ever tormented in these flames.  
Thou mayst now so under value thy Soul, as to spend much more time upon thy beasts then upon it; though Truth itself tells us in the Text, that it is more worth than a world. But that which is now despised, in hell will be esteemed; and the damned shall fully know the price of this Pearl, whether they will or no. But it is far better to know and believe it now, that we may be more careful of its preservation.  
Consider therefore, I beseech you, in the next place, the preciousness of the Soul in these several respects. 1. As to God our maker, for did not he at first make it in innocency, after his own glorious image in knowledge, righteousness, and holiness, Gen. 1. 26. Eph. 4. 14. Col. 3. 10. And ever since, how is it the body of the Child only, the frailer and viler part, which is from the substance of the Parents? (as it was at first form of the dust of the ground Gen. 2. 7.) whereas the precious Soul, which is of a Spiritual nature, and shall never die, hath its immediate being and original from God the Father of Spirits, Heb. 12. 9 Infundendo creature, & creando infunditur.  
How is it God only, from whom it is, who can effectually command the Soul to subjection? (while the Magistrate can but force the outward man) And God only who can punish it? (while man can but kill the body, St Mat. 10. 28.)  
Still even under the state of corruption, how is it the Candle of the Lord, and the masterpiece of his creation, showing the dignity of its nature by its various and noble operations? He that by these knows not what the Soul is, knows not what a man is. For what is it but the Soul which thus distinguisheth us from brute beasts? What is it but the Soul, by which you are thinking, reading, or ask, what a Soul is? What is it but the Soul which is the fountain of precious life, and therefore much more precious in itself? Prov. 6. 26. The adulteress will hunt for the precious life. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precious Soul.  
What is the Soul but the rational nature containing the sensitive and vegetative; The Principle or first Act by which we move, perceive, understand and freely will? And how do these acts speak the excellency of the Powers from whence they flow! and how do those Powers show the worth of the Soul itself?  
2. Consider its Excellency in relation to Christ our Redeemer. What can more clearly demonstrate the preciousness of it, than the greatness of that price which he paid for it? Being willing to lay down his life to deliver the Soul from eternal misery. 1 St Pet. 1. 18, 19 The Apostle says we are not redeemed with gold or silver, or any such corruptible things; but with the precious blood of Jesus Christ.  
The more noble the person taken captive, the larger is the sum required for his ransom. Our Saviour in all likelihood would not have done what he did, to keep the whole frame of heaven and earth from being dissolved; but to save those precious immortal Souls from perishing, which were capable of enjoying so much good from God, and bringing so much glory to him; he was ready, to take our nature, to suffer his Father's wrath, to live a painful life, and die an accursed death, by all which we may read in most fair and large Characters the worth of the Soul.  
3. Consider its excellency in relation to the Holy Ghost our Sanctifier. Oh how precious must that needs be, which is cleansed, quickened, and beautified with precious faith, as 'tis called, 2 Pet. 1. 1. And so we may say with precious hope and charity, with precious wisdom, meekness, temperance, patience. Oh the Excellent supernatural operations of such a Soul! The mind is busy to know God in Christ, and to understand his will revealed in his word. The memory thinks of him, the conscience stands in awe of him, the Will chooseth and embraceth him, the heart trusts in him and is set upon him; The affections are taken up in loving him, rejoicing in him, fearing to offend him, desiring to please and enjoy him. These are the truly noble, and worthy employments of the Soul as redeemed and sanctified, and renewed after the image of God.  
4. Consider further its excellency with relation to the heavenly Angels. For why should they attend us as ministering spirits, if our Spirits were not of an excellent angelical nature, and fit to minister unto God?  
Nay 5. may not the fallen accursed angels, and Satan himself tell us the worth of a Soul, by his being so much the enemy of its Salvation, when he compasseth the earth, Job 1. 7. and goeth about night and day to devour and deceive them, 1 Pet. 5. 8.  
6. Why should God, if it were not for our precious immortal Souls, give us the Scriptures, and an excellent religion to show us the way to happiness? Or why should he in the Scriptures dignify us with such honourable titles, as to be called his Friends, his Children, to be called the spouse, and the members of Christ?  
7. Why too should Ministers be appointed by him, to preach, and pray, and labour for us, if we had not such precious Souls to save or lose? Hebr. 13. 17. Obey them that have the rule over you, for they watch for your Souls. Why should they preach in season and out of season, and be so reviled, and suffer so much to perform their work, but that they know That he that winneth Souls is wise, Prov. 11. 30. And that he which converteth a sinner from the error of his ways, shall save a Soul from death, and shall hide a multitude of sins.  
8. Moreover, why should such store of other mercies be provided for us? Why should a world of creatures (whose corporeal substance seems as excellent as ours) attend and serve us, if we were but an ingenious sort of brutes, and had not reasonable immortal Souls more worth than the world? Other Creatures are made for man, and man for God, to glorify him by them, and for them.  
And surely they have a right estimate of the Souls worth, who measure by it the worth of all worldly things; who reckon of their incomes, their friends, estates, preferments according as they help or hinder them in the service of God; counting them more or less excellent, as they are more or less subservient to his honour, and their own or others Souls everlasting happiness.  
9 Consider the precious Soul in its tendency, which is to an eternal enjoyment of God, an infinite good; and that, as fully as humane nature is capable of, and that in a state of absolute perfection. Intellectus quaerit Deum. The Soul reacheth after God, and this speaks its excellency that he alone can satisfy it. O Lord (says St Augustin) thou hast made us for thyself, and our heart is unquiet till it comes unto thyself.  
Here, O Christian, thy weaknesses are thy grief, and thy afflictions or meanness may render thee despicable in the eyes of the world, but being sincerely converted, thy Soul is in a tendency to that happiness, where it shall be enlarged, and perfected to partake the more of God. Where it's best faculties shall be united to the best object, in the best and fullest manner to eternal ages. If sincerely converted to God, thy Soul is in a tendency to that illustrious heavenly glory, which is only suitable to it, and which will render far more precious and illustrious, both it, and thy body too, after the resurrection.  
10. Hence we add one consideration more of the Souls excellency, and that is, in respect of the body here. David speaking of the body, Psa. 139. 14, 15. O Lord (says he) I will praise thee, for I am fearfully and wonderfully made; marvellous are thy works, and that my Soul knoweth right well. My substance was not hid from thee, when I was made in secret; and curiously wrought (or embroidered) in the lowest parts of the earth. Galen more atheistical before, when he came to see the anatomy of man's body, and considered the excellent frame thereof, Now (says he) I adore the God of nature.  
Yet we know the body is but the case or instrument of the Soul, which so far exceeds it, that in many things, with God, the willingness and pure intention of the mind is chiefly looked at, without which bodily exercise profiteth little. Though a man give his body to be burnt, if there be wanting the charity of the Soul, it availeth nothing, 1 Cor. 13. 3.  
Nay there are several actions of the Soul which are beyond that which concerns the body at all; as the knowing of God, and the life to come, and many notions in mathematics and other sciences which are abstracted from bodily substances.  
In adversity, there may be solid joys in the mind; as there may be real torments upon a man's spirit, which the Primitive Christians and Martyrs being freed from, made little reckoning of their outward sufferings, but endured them (as Sozomen says) as if their bodies had been other folks, and not their own. In prosperity too there may be a power in man's Soul to curb the body in that which is most suitable and pleasing, which a beast cannot do. 1 Cor. 9 27. I keep under my body and bring it into subjection, Saint Mat. 18. 8, 9 Prov. 23. 1, 2. When thou sittest to eat with a ruler, consider diligently what is before thee. And put a knife to thy throat, if thou be a man given to appetite.  
Again, when the body faints with age or sickness, the Soul may have strong desires after God and eternity. And when the body returns to the dust, the immortal spirit goes to him that gave it to be judged to weal or woe. I desire (says the Apostle) to be dissolved, and be with Christ. Father (says our Saviour) into thy hands I commend my spirit, St Luke 23. 43. and 46. to the penitent thief, This day shalt thou be with me in Paradise.  
The body, you see then, though curiously wrought or embroidered, is but the cabinet of a more precious Soul, which as was said, is chiefly the man. Oh therefore let us not live as if we were all of a piece, and the body was the man; as if that only was to be adorned, pampered, and provided for. God having given us Souls capable of all those excellencies which he is pleased to impart to the best of his Creatures, let us count them richly worth the care and labour of an holy Christian life. Far be it from us, to be willing of so much pains for the world, and to call farless for the Soul too much ado. Far be it from us, to think our precious Souls, no more worth than honour, wealth, or foolish mirth. Oh, far be it from us, to count them so worthless, as to be abused to the basest drudgery, to be poisoned with sin and sensuality, or to be ventured for a thing of nought.  
But thus you have seen, both what it is to gain the world, and what to lose the Soul; as also the worthlesness of the one though gained, and the preciousness of the other if lost; which if you compare, and duly consider; you will acknowledge, as our Saviour here hath taught us, That each one's Soul is of such worth and excellency, that they must needs be exceeding great losers who lose their Souls, though it could be by the gaining of the whole world. As for the more full and particular improvement of this weighty truth, which so nearly concerns every one of us, you may take it in the following inferences.  
Use 1. Is the Soul of any man or woman whatsoever more worth than a world. Hence then, O Christian, learn to entertain right thoughts concerning the dignity of thy nature, and let this 1. make thee hate to dishonour thyself, by thinking, speaking, or doing any thing unworthy of a rational Soul, much more of a Christian. Let this make thee afraid to live and die so vilely, as at last with the wicked to wish thou hadst been made a toad or serpent, or that thou hadst never been born.  
2. Rather let this consideration make thee careful to live holily to God's glory; and so to praise him for thy Soul, made capable of so excellent a work, as to love, serve, and honour him here; and of so glorious a reward, as to enjoy him hereafter.  
3. Let the same consideration move thee to praise God also for Christ, the Lover of Souls, who hath done and suffered so much for their eternal welfare; and in him, to praise the Lord, especially for all other Soul mercies and advantages. Though he should be pleased to keep thee short of other things, say with a thankful heart, as Eph. 1. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Gaius had a Sickly body, but was happy in the prosperous state of his Soul. Beloved (says St John Epistle 3. v. 2.) I wish that thou mayst prosper, and be in health, even as thy Soul prospereth.  
4. Let this dignity of thy humane nature help thee to see the dignity of thy holy religion. And remember, though every thing else be mean about thee, yet thy sincere religiousness relating to the precious Soul, is no mean, but an excellent thing; which as Solomon says, makes the righteous more excellent than his neighbour.  
5. Let this further make thee to carry they self always humbly and courteously towards the meanest people thou canst meet with; considering, that though thou mayst differ from them in some outward respects, yet they have Souls, which in their own nature, are as precious as thine own.  
Use 2. Is the Soul more worth than a world? and shall they be such exceeding great losers that lose their Souls, though by the gaining of the whole world? See then a great help Christians have to beat back Satan's temptations, when tempted to evil, as Eve and our Saviour, by any thing in the world. Should a Chapman bid thee for any part of thy goods, not so many pence as they are worth pounds; wouldst thou not turn away with scorn from one that offered thee so much to thy loss? Or if but for thy life, thou couldst have an earthly crown, or the whole world laid in thy hand; wouldst thou not utterly refuse it, knowing it could do thee no good at all when thy life was gone? Wilt thou then exchange thy so precious Soul to its eternal undoing, when offered for it but a morsel of base gain, or a cup of stolen pleasure which will vanish in a moment? Therefore  
1. When about to lie, dissemble, curse or swear blasphemously, if the next abuse of thy tongue would cost thee the certain loss of that unruly member, would not self-love make thee refrain from such evil? and wilt thou not do so much more for the love of God, and to prevent the loss of thy precious Soul. 
Take not his name, who made thy mouth, in vain:  
It gets thee nothing, and hath no excuse:  
Lust and wine plead a pleasure, avarice gain:  
But the Cheap swearer through his open sluice  
Le's his Soul run for nought, as little fearing:  
Were I an Epicure; I could bate swearing.   
Again 2. when tempted to drink more than will do thee good, if one should assure thee that the next needless cup was mixed with deadly poison, thou wouldst certainly refuse it; counting thy life more precious then to be so vilely cast away; shouldst thou not then much rather, resolutely and constantly avoid such beastly drunkenness; as manifestly endangers the life and happiness of thy far more precious Soul?  
3. So when tempted next to Alehouse gaming and stageplays, in hopes of a little sordid gain or pleasures; mayst thou not remember how deeply thou makest thy own and others Souls guilty of abundance of sin, vanity, and profaneness; and then think how dear bought thy mirth would be, if that night's laughter should (as it may for any thing thou knowest) end in weeping and gnashing of teeth? As also how little gainer thou wilt be, when thou hast staked and lost, if not the maintenance of thy family; yet, thy time, reputation, and the credit of religion, and therewith the favour of God, the peace of thy conscience, and the happiness of thy Soul.  
4. Moreover how powerfully should the same consideration persuade each one to abstain from fleshly lusts which war against the spirit, 1 Pet. 2. 11. As also 5. not to covet to be rich in a sinful way, because they that do so, fall into temptation and a snare, and into many foolish and hurtful lusts which drown men in destruction and perdition. For the love of money is the root of all evil: which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows, 1 Tim. 6. 9, 10. And again, Jerem. 17. 11. As the Partridge sitteth on eggs, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool.  
The next temptation that comes to draw thee, like Esau, Judas, Ahab, or Achan, to gain some little trifle, or to get some swinish pleasure, Thy conscience may tell thee, that if thou dost deliberately commit such a sin; thou dost at the same time, wilfully in a manner, sell or pawn thy Soul which is of so great value; or at the best, dost for a small matter most sadly venture the loss of it. For thou know'st, that the sin is damning in its own nature; and thou canst not tell but thou mayst die with the guilt of it upon thy conscience; being thou canst not tell, whether God will give thee time, or an heart to repent of it or no.  
Which of us should not be afraid to consent to any wilful sin, if we verily thought we should die presently upon the doing of it? Should the Tempter offer us all the Kingdoms of the world, as a reward of our iniquity; surely we should see sufficient reason, like our Saviour, to refuse to fall down and worship him, or any ways to yield unto him; considering that by dying instantly upon the deed done, we might lose a Soul, as our Saviour tells us, more precious than the world. Or as in an ancient inscription upon a certain monument in this Land: 
Who so him bethoft,  
Inwardly and oft,  
How hard it were to flit,  
From bed unto the pit,  
From pit into pain,  
That ne'er shall cease again,  
He would not do one sin,  
All the world to win.   
If therefore tempted to any of the forementioned evils, or any other, think seriously with thyself, would I now do this if I were to leave this world presently, and my Soul called to an account as soon as it is done? And then think further with thyself, that thus it may be for aught thou knowest; for thus in God's just judgement it hath been with many a one. Many like Belshazzar, Elah, or Amnon have died in the midst of their drunken Cups, Dan. 5. 6. 1 Kings 16. 9, 10. 2 Sam 13. 26. More like Corah and his company have been swept away in their rebellious courses either against Minister or Magistrate. Others like Zimri or Cozbi have been smitten with death in the act of their uncleanness. Not a few have begun frivolous and malicious law-suits, and died in the prosecution of them. In some people's mouths, a lie, a curse, or a rash oath have been their last words. In other people's lives, a fraud or oppression have been their very last actions.  
Christian Reader, surely this should lay a constant restraint upon thee, and make thee watchful against all vicious practices; lest thou be tempted, so to sin against thy own Soul at any time, that on the morrow it will be too late to repent thee of it; lest on any worldly account, for a thing of nought, thou hazard thy Soul more worth than a thousand worlds. Oh resolve henceforth steadfastly with thyself, however tempted to any destructive wickedness of life, by God's assistance, to keep thy precious Soul safe and innocent, whatever thou gettest, or whatever thou losest, in this worthless and perishing world.  
Use 3. Is the Soul so precious, and the loss of it so dreadful? Let this then be further improved to make every faithful Christian watchful against error in Judgement, as well as against wickedness of life and conversation. Heresies are reckoned by the Apostle among the works of the flesh, Gal. 5. 19, 20. And some are said to be damnable, 2 Peter 2. 1, 2, 3. and 2 Thes. 2. 10, 11, 12. Because they received not the love of the truth, that they might be saved. For this cause God shall send them strong delusions, that they should believe a lie. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.  
This Use much concerns thee, if thou livest near or among Seducers, who by their often gainsaying in private what thou hearest in public; by their interest and familiarity with thee; by their seeming piety and sheeps-clothing; by their confident assertions and proud pharisaical boastings; by their cunning reasonings, their fair flattering words, or their terrible threats, would bear thee down from truth and unity. But to keep safe thy Soul be entreated to these few things. 1. Forget not how error leads to schism and separation, which is full of horrible impiety. For is not schism or causeless dividing from the congregations of Christian people; a breach of peace; and so a violation of the very Testament of our Lord? St John 14. 27. As also of love, and so a disowning the Chief badge whereby Christ's disciples are known from the infidel world, St John 13. 35.  
Is not schism further a subdividing of the Church into factions and parties, who expose and discover each others infirmities to the wicked, and to the common adversary? so that they are scandalised, and entertain hard thoughts of religion, and of God the Author of it, and are prejudiced against all the persuasions of the Gospel though designed for their own good. Oh how heavy an account will such discredit of religion, such dishonour of God, such frustrating of Christ's Gospel-designs, and the miscarriage of such a multitude of Souls amount to!  
Again, is it not schism and division that lessens the Common strength by dispersing it into many smaller societies? Did those who withdraw from us, join with us, and strengthen our hands, (as they may do, and be never the less holy, but the more) we might hinder more evil, and more convince the ungodly, and do much more good. But now separating from us, and speaking all the evil they can against us, and against what we do, they hinder much the work of Christ in our hands, and must sadly answer for it.  
Moreover, do not they who run into ways of schism hinder discipline, and bring contempt upon authority, and weaken it, and so make great liberty for all the vices and scandals of wicked men, by a consequent impunity? And thus are they not guilty of increasing those sins in others, which they themselves complain of, because they disrespect and weaken that Authority, whether of Magistrates or Ministers, which might otherwise restrain or reform them.  
Besides, are not all divisions, hatreds, animosities, and such like filthinesses of the spirit, which are to the tearing and rending of the Church, most passionately disclaimed by our Saviour and his Apostles? And do we not find in St Judas v. 19 Separation joined with a wanting of the Spirit of Christ? Surely they who have the Spirit of Christ dwelling in them, they love the Church, Order, Discipline, Ordinances and Ministers of Christ, and will not easily be drawn from them. That one spirit of his inclines them to unity, and makes them fear divisions, as a man fears the mischief of dividing and wounding his own body. By this they feel such insufficiency and ignorance in themselves, that they rather think themselves exceedingly beholden to Ministers that will teach them, than grudge or scorn to be taught. And by the same spirit they have that sense of their own unworthiness, that humility, and that charity to others, that they are far readier to say, we are not worthy to join with the Church; then to say, The Church is not worthy to join with us. Now that thy Soul may not be subverted with error, remember this in the first place, the great impiety of separation which it leads to.  
2. Beware of an itching ear after new-fangled opinions. He is half gone to error that covets, and lissens after novelties. We read of itching ears, 2 Tim. 4. 3, 4. For the time will come when they will not endure sound doctrine; but after their own lusts shall heap to themselves Teachers, having itching ears. And they shall turn away their ears from the truth, and shall be turned unto fables. We read also of following after another Gospel, Gal. 1. 6. But repentance towards God, and faith towards our Lord Jesus Christ, and sincere holy obedience, is that Good old way which we, with other Christians, must walk in to heavenly glory.  
3. Take heed of pride, conceitedness, and confidence in thine own judgement or understanding. The humble God will teach, but he resists the proud, 1 Pet. 5. 5. Pride usually is the mother of heresies: it was of old the condemnation of the devil, 1 Tim. 3. 6. the ruin of our first Parents; and therefore no wonder if it ruin so many Souls in these days.  
4. That thy Soul may not be subverted with error, labour to be well grounded in the foundation-truths of the Christian religion, and to turn thy knowledge into practice. And to this end, be entreated to make good use of the foregoing Book, and especially, study the Scriptures with humility, and be much in prayer, that God would guide thee by his holy Spirit into all saving truth, and keep thee from falling into error. And remember, That what has been commonly received by the people of God, and embraced and practised by the Saints in all ages, is not lightly to be rejected and deserted.  
We agree with the first and best Christians. We have the same God, the same Christ, the same Holy Ghost. We have the same Ministers, and Doctrine, and for the main, the same Worship, Discipline, Prayers, Praises, and Solemn Assemblies. We have the same Scriptures, the same Baptism, the same Lords-supper, Lordsday, Lords-prayer; as also the same Creed and Ten Commandments; We have, blessed be God, in many of us, the same holy and gracious disposition of heart which they had; and there is nothing in our holy religion hinders, but it may be so with the rest. Moreover there is no sin, which they disliked which we do not dislike; neither is there any duty of holiness, which they (or any other) could justly commend, which we do not also commend and allow, and by God's grace many of us more safely practice, than those who accuse and separate from us. How can any rational man think God would leave the generality of his people in all ages and places thus seeking him, thus as careful of their Souls welfare as any other, thus as earnestly desiring to be led by his word and spirit into the ways of truth and holiness; how, I say, can any rational man imagine, that, till of late years, God would leave the generality of his people to error and seduction of mind. And then consider with thyself, whether it be not safer to follow the footsteps of the flock of Christ, then to be led away by pretenders to any new light whatsoever.  
5. When tempted by cunning deceivers which thou art not able to grapple with, seek the assistance of others; That they may help thee to be valiant for the truth, and to contend earnestly for the faith once delivered to the Saints; and that both on thy own behalf, and for the benefit of posterity, Jerem. 9 3. Judas v. 3. People are careful to leave their lands to their children; and should they not be much more careful to leave them the saving knowledge of God.  
Gospel-truth is the treasure of the Soul; wilt thou then so tamely and easily part with it, or suffer those crafty persons that are now abroad to rob thee of it, without so much as repairing to those, who would help thee in the defence of it? If thou fearest the loss of any part of thy estate thou takest the Lawyer's advice; If but thy beast be ill thou wilt ask of others; and if they direct thee to a cure in writing, which thou canst not read thyself; wilt thou not diligently get others to read it to thee again and again, till thou know'st what it is, and how to use it. Much more, if thy own, or thy child's bodily health be in danger, thou carefully consultest the Physician; why then art thou not willing, when thy own or thy Relations Soul is much more in danger, to go to them for direction, whom God hath made by their office spiritual Physicians and Guides in the ways of truth and holiness; being ready to learn and practise the directions which they shall give thee?  
Oh what a wretched thing is it, that people should so contemn their own Souls, as to part with their religion before they have throughly understood it; or before they have sincerely and humbly tried and practised it; or when they have only heard what is cunningly said against it, and not what may be truly and rationally said for it! Oh that any should be so unjust and cruel to their precious Souls, as prodigally to cast them away, and not take the pains to hear and read that, whereby they might come rightly to know the things which concern their everlasting peace!  
6. That which I would chiefly, and in the last place entreat for thy Soul's safety is this; Expose not thyself to the temptations of Seducers. The Soul is more precious then to be hazarded upon the mistaken sense of the Apostles words, 1 Thess. 5. 21. To try all things thou needst not be of all religions how false or dangerous soever. Among several poisons thou wouldst not try any of them, whether it would kill thee or no. Therefore the meaning of this place must be, that we are to examine the Doctrines that are delivered unto us, by the Scripture, whether they are built thereon or no. Like the Bareans commended, Acts 17. 11. who searched the Scriptures whether those things were so, that were delivered to them for the truths of God.  
And let that place, Rom. 14. 1. be considered by all such as are not throughly grounded in the Principles of Christianity. Him that is weak in the faith, receive, but not to doubtful disputations. Every private Christian is not fit to cope with heretics, and such as are skilful to destroy the faith of others. You would not allow a man to come and undermine the foundation of your house; This do they, and worse, that go about to undermine your Faith, and labour to shake and unsettle you in the grand truths of the Gospel. Therefore I say again, Expose thy Soul as little as may be to the temptations of seducers. 'Tis in vain for any to pray to God to keep them from the infection of error, if they wilfully (against the express word of God) and without any just warrant and call, run into the company of Seducers and read their Books.  
Observe well, how God in the Scripture bids us, To beware of them, St Mat. 7. 15. not to go after them, St Luke 21. 8. To avoid them, Rom. 16. 17. To turn away from them, 2 Tim. 3. 5. If they come to us, not to receive them, or bid them God speed, or encourage them, 2 Ep. Joh. 10. Though they come with seeming zeal, Gal. 4. 17. They zealously affect you, but not well; Yea they would exclude us, that you might affect them. Though they come with pretences of God's Spirit, this they may easily do who are led by their own spirit or a worse. 2. Cor. 11. 3. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, your minds should be corrupted from the simplicity, which is in Christ. v. 4. For if he that cometh, preacheth another Jesus whom we have not preached, or if ye receive another spirit, which ye have not received, or another Gospel, which ye have not accepted, ye might well bear with him. v. 13. For such are false Prophets, deceitful workers, transforming themselves into the Apostles of Christ. v. 14. And no marvel, for Satan himself is transformed into an Angel of light. v. 15. Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousness, whose end shall be according to their works. And to this we may add but two Scriptures more and so finish this use. The one 2 Pet. 3. 17, 18. Ye therefore, beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. The other Judas v. 24, 25. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his Glory with exceeding joy. To the only wise God our Saviour, be Glory and Majesty, Dominion and Power, now and ever, Amen.  
Use 4. Is the loss of the precious Soul so exceeding great and dreadful? How very careful then, so far as concerned, should we be of the welfare and salvation of the Souls of others? And how fearful should we be to have any hand in their utter undoing? If thy friend, after thou hast warned him, will take such ways, as but to ruin his estate, dost thou not think it well, when thou canst say; praised be God, in that I am not guilty of it. Much more, if any of thy relations, neighbours, or acquaintance, after thou hast endeavoured thy duty towards them, will follow such courses, as to ruin their Precious Souls, is it not a great mercy, when thou canst say; blessed be the Lord, in that I have had no hand in it.  
In a Country, a Parish, a neighbourhood, a family, by setting a good example, and so furthering the work of Christ in the hands of his Ministers; thou mayst not only benefit thyself, but be always doing good to others, as long as thou livest; and the Souls of those, whom, time after time, thou hast encouraged in the ways of holiness, may come to bless God for thee, and with thee for ever.  
Whereas by showing a bad exampl, thou hinderest the messengers of Christ in his work and service, and art continually doing mischief to thy self, and others about thee, all thy life long. And the perishing Souls which thou hast any way drawn to sin and ruin, may curse thee eternally, as a wretched miscreant doing more hurt, then if thou hadst ruined a whole Kingdom, as to the outward estate of it. Oh therefore if thou hast enticed any to sin, and they be yet a live, seek to do their Souls as much good, as thou hast been a cause of evil. But if they be dead, and swallowed up in the torments of Hell, think what a case thou art in, and how justly thou mayst fear to follow them, if a great repentanee prevent it not.  
But this chiefly concerns those who in a more special manner are entrusted with the Souls of others, whether Ministers, or Parents and Family governor's.  
1. As for every faithful Minister of Christ, how exceeding careful should they be for the Souls committed to their charge? How exceeding careful should they be to save themselves, and those that hear them? And to keep themselves (as St Paul says he did) pure from the blood of all men.  
'Tis true God hath made our Calling excellent and honourable; but people would see little cause to envy us that double honour of respect and maintenance which the Apostle would have given 1 Tim. 5. 17. did they rightly consider, how weighty our charge is, how dangerous our condition, how many and difficult our duties, and how troublesome our fears and cares touching the estate of their Souls.  
I know some may think, we take more care than needs; wishing we would meddle less with them in their ignorant, careless, and secure ways; which we could wish too, if it would consist with God's honour, the credit of religion, and their and our own safely. But, I beseech you, consider, if any of you was entrusted with a Jewel of five or ten thousand pound price, would you not see it needful to watch all ways and by all means to keep it safe and secure? and if you had many such in your custody, would you not be the more solicitous, especially if you saw they were in continual danger; and if further, you knew that if any of them should be lost by your default, you should certainly lose your life for it? But now, which is much more, we are entrusted with many, very many precious Souls, each of them more worth than a world; and they are, we see, in great and apparent danger to be ruined for ever, by manifold error and wickedness, and by innumerable temptations of the flesh, the devil, and the world; and we know moreover, that if any of them perish through our neglect, our own Souls may come to perish with them, and for them; as was said to him who had one to keep, 1 Kings 20. 39, 42. If thou let this man go, or be missing, thy life shall go for his life. Have we not then need to be watchful to the uttermost of our power, and to be careful all the ways we can, for their safety and preservation? Consider well Acts 20. 17, 18, 19, 20, 21, 26, 27. — Ye know after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears and temptations which befell me.— And how I kept back nothing that was profitable unto you, but have showed you, and have taught you, publicly and from house to house; Testifying both to the Jews and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ. Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God: and Ezek. 3. 17, 18, 19, 20. 21. as also Ezek. 33. 2, to 9 O son of man, I have set thee a watchman unto the house of Israel: therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man thou shalt surely die: If thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity: but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way, to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy Soul. If we be faithful, as every honest man should be in his trust, we may (you see) deliver our own Souls; but if we be negligent watchmen, there are these things (among many others) which will sadly aggravate our condemnation.  
1. When admitted to places of employment, we take upon us the cure of Souls for their edification and salvation.  
2. That we may attend this care the better, we receive a benefit piously given to free us from all other cares.  
3. In order to this (I mean, the care of Souls for their edification and Salvation) our Masters and Tutors instructed us; and our parents devoted us to the service of Christ.  
4. To this too, we devoted and gave up ourselves, professing or hoping, that we were thereunto inwardly called and moved by the Holy Ghost.  
5. For this end we have also been outwardly called, or set apart by the Church for the work of the Ministry.  
6. Moreover when ordained we did solemnly promise and engage this way to bend our studies, and to use both public and private monitions and exhortations, as well to the sick, as to the whole within our cures, as need should require and occasion be given.  
7. And which we may add in the last place, we were then by the Bishop ordaning, most gravely charged, and exhorted, in these words: Brethren, we exhort you in the name of the Lord Jesus Christ, that you have in remembrance, in how high a dignity, and to how weighty an office and charge ye are called: That is to say, to be messengers, watchmen, and stewards of the Lord; to teach and to premonish, to feed and to provide for the Lords family; to seek for Christ's sheep that are dispresed abroad, and for his Children who are in the midst of this naughty world, that they may be saved through Christ for ever.  
Have always therefore printed in your remembrance how great a treasure is committed to your charge. For they are the sheep of Christ, which he bought with his death, and for whom he shed his blood. The Church and Congregation whom you must serve, is his Spouse and his Body. And if it shall happen, the same Church, or any member thereof, to take any hurt or hindrance by reason of your negligence, ye know the greatness of the fault, and also the horrible punishment that will ensue. Wherefore consider with yourselves the end of your Ministry towards the Children of God, towards the spouse and body of Christ; and see that you never cease your labour, your care and diligence, until you have done all that lieth in you, according to your bounden duty, to bring all such as are or shall be committed to your charge, unto that agreement in the faith and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you, either for error in religion, or viciousness of Life.  
Now after all this, If we do our utmost for the Souls health of them committed to our charge; if we leave no good means thereof unattempted; If we should labour for this night and day with tears, as the Apostle says he did; If we should never so often and earnestly beseech you to practise the fore going printed Directions put into your hands, and what ever Christian duties our Saviour requires of us; If we should follow you from the Church-house to your own houses (if no better could be) with the most passionate entreaties, as for the life of our own Souls and yours; who could justly think us too importunate? who could reasonably count us too earnest or too busy? who could justly blame us for making more a do then needs? for all this would be but enough as to some, and as to others it would be too little.  
2. Parents and Family-governours', how carefully should they look to it, lest any under them should perish by their negligence or wickedness. Be assured Christ will erelong say to the, as Eliab to David, with whom hast thou left those few sheep in the wilderness? what are become of those precious Souls of thy Children or Servants which I entrusted thee with? Nor will it be enough for thee only to answer, For my children, I brought them up without the charge of the Parish; I put them out to trades, or I left them competent estates or portions. And as for my servants, I paid them their wages, and gave them meat and drink according to my agreement with them. For all this, chiefly respects but the body; and thy heart would be filled with horror, if the blood of their Souls should be required of thee.  
Oh the cry of a lost Soul is a dreadful thing. Suppose any of thy Servants should now be in hell cursing the time that ever they came into thy family, where they saw so much wickedness, where there was no worshipping of God, or means to come to the knowledge of him, whereupon they went on securely in sin, and are now swallowed up in the bottomless pit of destruction. Or suppose any of thy children following thy steps in wickedness, and contemning God's word and worship as they saw thee do, should now be sunk down to eternal misery, there cursing the day that ever they were born of such a Parent, or crying out against thee for neglecting them, for suffering them to swear, lie, and do evil without severe rebukes, for letting them profane the Lordsday, for neither instructing them thyself, nor causing them to be instructed by others in the ways of God.  
Were this so, it might make the most flinty heart to ache and tremble. Therefore that it may never be so with thee, resolve duly to promote godliness in thy family however thou standest therein related. Dwell with thy wife as a man of knowledge, as heirs together of the grace of life, that your prayers be not hindered, 1 Pet. 3. 7. Labour that thy servants may know and serve God; they will be to thee more faithful. Bring up thy children in the nurture and admonition of the Lord; they will be to thee more dutiful. Pray with them, and for them, put them upon learning such verses of Scripture as will further their holy walking.  
Encourage all under thy roof to observe better the Lords day. Suffer them not to misspend so much of that precious time in such idle, trifling, and unlawful practices as too many do. Thou hadst need choose a right path that hast thy servants, and children, or others near thee, following thee to heaven or hell. Be therefore exact in thy actions, that they may have the fairer copy to write after.  
Weigh thy words, considering that they will learn thy language. Remember that Faith and Troth sound not so well as yea and nay, our Saviour being Judge, St Mat. 5. 37. Be afraid to have the Devil so often in thy mouth, lest others about thee have him, both in their tongue and their heart too. Repeat not others oaths, nor speak irreverently of the great God and his Word: Let no corrupt communication proceed out of thy lips, but that which some ways tends to good.  
In all thy religious performances be very serious and sincere, that they may see thou art in good earnest about Soul-affairs, and matters of eternity. Oh be careful thus if it be possible, by thy pious exhortations, thy devout prayers, and thy exemplary behaviour to bring the Souls of all under thee, and near thee, unto Christ. And make that still thine, which once was good Joshua's resolution and practice, Josh. 24. 15. As for me and my house, we will serve the Lord.  
Use 5. Is each one's Soul of so great worth, and the loss of it to them so dreadful and undoing, as not to be recompensed with the gaining of the whole world? See then further how exceeding careful we should every one of us be of our own Souls; and how we may not always count them the happiest people, who have all worldly things here for a while that heart can wish; but those rather who are most careful of their precious Souls everlasting happiness in the world to come.  
Now if thou wouldst understand, whether thou thyself art herein rightly careful, or no; thou mayst know it by looking to the sincerity of thy conversion, or thy due care of believing such truths, exercising such graces, and performing such duties as God requires of all regenerate Christians. And which thou mayst find set down in the Directions, Questions and Answers of the foregoing Book, especially from page 84 to page 93. As also in the prayers thereof, which teach us at once both what to ask, and what to do, and be, in order to the Souls eternal welfare. For having such prayers to use, we may study our petitions before, and so the sense of our minds may keep pace with our words; and our affections go along with our sense. Thus God's Spirit assisting, our devotion would beenlivened; and our prayers become the rule of our conversation; & when we swarve from them, they would make us blush into amendment.  
But more particularly, to know that thou art in good earnest desirous to save thy Soul.  
1. Being Christ the Physician of Souls works not a cure upon one every whit whole, nor is prized by them that feel no need of him, St Mat. 9 12, 13. haste thou had an embittering sense of the evil and danger of sin, and an humbling sight of thy Souls lost condition by nature, as fallen from God, and inordinately set upon worldly vanities? Hast thou seen that this is not a state to be rested in, and therefore been solicitous after a better, carefully in effect ask like them, Acts 2. 37. what shall I do to be saved?  
2. Hast thou hereupon been heartily willing to receive Christ as offered in the Gospel, for thy Lord, as well as thy Jesus or Saviour? And as thy Lord, dost thou yield to the sanctifying work of his word and spirit? and art thou so guided by his Laws, as ordinarily to practise the most strict, holy, costly, and self-denying duties which thou knowest him to require of thee?  
And again as thy Jesus, dost thou feel the power of his death killing sin in thee? doth he by his bloodshed not only pardon thy sins, but also save and deliver thee from them? so that thou heartily strivest against all known sin, and overcomest all gross sins; and when fallen under any prevailing temptation, risest again by repentance, begging forgiveness of God in his blood, and resolving by his grace to watch and resist more carefully for the time to come? Acts 16. 30, 31. Ezek. 36. 25, 26, 27, Acts 3, 26 Tit. 2. 11, 12, 14.  
3. Art thou so sensible of what Christ thy Redeemer hath done and suffered for thee, and of thy many engagements to him upon that account, as to love him above all, and constantly to cleave unto him in every condition. And hath Christ so brought thee back again to God, that thou takest him for thy portion and lovest him with all thy heart, Soul and strength; and choosest to live with him in his favour and glory, without sinning, or offending him any more; rather then sinfully to enjoy the delights of the world, and want the favour of God? Eph. 6. 24. Phil. 3. 8. St Mat. 22. 38. Psa. 73. 25, 26, 27, 28.  
4. Moreover art thou so convinced of the Souls worth, and the world's vanity; of the certainty and excellency of heavenly glory, and the intolerableness of eternal misery; of the goodness of the Divine precepts, and the need of obeying them; art thou (I say) so convinced of this, as sincerely to set thyself to perform all those holy spiritual duties in heart and life, which God hath absolutely commanded thee; being sorry thou canst perform them no better, no more evenly, and cheerfully; yet holding on with a settled resolution, and a constant spirit, to do thy best, though with thy present loss of esteem, or ease, or worldly enjoyments, or life itself? Hebr. 11. 25, 26. 1 John 5. 3. Psa. 19 11. Rom. 2. 6, 7. St Mat. 10. 37, 38, 39  
If this be thy condition thou rightly prizest thy Soul above the world, and providest for its welfare; but if it be not; oh how earnestly shouldst thou labour that it may speedily be so! Delays are dangerous, and thou hast too long dishonoured God, and hazarded thy Soul already; shouldst thou go on in presumption and security, might not the Lord be provoked to cut thee off suddenly? or give thee up to a spirit of slumber and stupidity? Or leave thee to thyself, to follow thy own hearts lusts? Or cause thy day of grace to end before thy natural life?  
Or may not the love of the world be deeplier rooted hereafter, and the encumbrances of it hinder thee more, as it hath done too many before thee. As for some of the meaner sort, which it may be, do not so much as learn to read in their younger years, or if they do, soon forget it again, without making up that want by their diligence other ways; when they are grown to any bigness, either they are set to trades or otherwise to work for a livelihood. And when they come to be settled in the world, and to have wife and children, than they have no heart, or leisure, to mind the welfare of the Soul; but think all their time, labours, thoughts, and strength little enough to provide a bodily sustenance for themselves and families.  
And if they live to be aged, though we would take never so much pains to teach and guide them in the ways of Christ, they (some of them) think themselves too old now to learn; and are too deep rooted in their own secure and sensual ways, to be drawn to forsake them, without little less than a miracle. And though they have all their lives the gracious opportunities, of the whole Lordsday, yet they spend the most of it in idle talk, or sports, or trifling worldly occasions; and if they chance upon a fair day, to come now and then to Church, for an hour or two; yet it is but in a customary manner, without considering seriously what they hear, or come thither for; and so they spend their days in sorrow and vanity, and pass out of the world, before they know that great and good and blessed errand they were sent hither about.  
And as for some others, when they should resolve to forsake every wilful sin, and unfeignedly devote themselves to the service of God, and mind the one thing necessary; how is some or other of those many unnecessary things which they trouble themselves about, still ready to stand in their way? Either they are eating or drinking, sleeping or playing, dressing or undressing, or have some whither to go, or some body to speak with, or some bargain to drive, or some work or company which they cannot leave, Or they are casting in their heads how to disentangle their estates, or raise their families, or to avoid the Crosse-blows of their adversaries.  
Or else they are under violent sickness that unfits them for action; or some disappointment, or quarrel, or lawsuit, or some such trouble hath befallen them which puts their minds out of order; or some worldly success and prosperity which puffs them up with a foolish flashy joy. Or they have some brave things in expectation which they are musing on, and pleasing themselves with before hand, till they find themselves deceived, when they feel that sting which they bring with them in their enjoyment. How do such matters as these fill the heads and hearts of many from year to year; in the morning they crowd first into their thoughts; and when they are up, they accordingly set about one or other of them, or fall into some company which takes them up for that day, and the like happens to morrow and the next day; thus still the multiplicity of earthly cares, prevail against the care of their Souls; and the love of their sins and pleasures, still prevails against the love of God; and for many superfluous things, any time is thought convenient, but none is found convenient for the one thing necessary, till it come to be too late; so that the forementioned Soulsaving work must cease for ever.  
Oh therefore let it (I say) be done speedily, and withal sincerely and throughly; or else the loss of the Soul may have these further aggravations; to be wilful and shameful, unexpected and unpitied, incomparable and irrecoverable.  
1. It will be a wilful loss. St John 5. 40. Ye will not come unto me that ye might have life. Ezek. 33. 11. Turn ye from your evil ways; for why will ye die, O house of Israel? It is a great vexation to a man in this world to see himself ruined merely by his own wilfulness: but if thou shouldst obstinately destroy thyself to eternity; suppose, by thy wilful ignorance, when thou mightest have been taught better; or by any wicked courses, when thou wast advised better; oh what inexpressible anguish will seize upon thy perishing Soul for ever!  
2. It will be a shameful loss. What can follow but confusion of face, when thou shalt see thy neighbours and acquaintance most happy, and thyself most miserable? What a grievous shame will it be to hear some of those that lived near thee, or with thee, joyfully praising God; and as it were pointing to thee, and saying, Lo, this is the man, or the woman, that made not God their stay. They had the same word, the same means with us, but they loved their sins more than their Souls or God; and therefore while we are raised to everlasting life, they are laid under shame and everlasting contempt.  
3. It will be an unpitied loss. If thou losest a friend, or liberty or livelihood, 'tis a comfort, that thou mayst find those who will pity and condole with thee, and be ready to supply thy necessities; but if thou losest thy Soul, in that sad condition thou wilt have none to help or pity thee. Now the gracious God and merciful Redeemer of the world, and all good Christians pity thee, but thou pitiest not thyself, nor wilt leave thy sins to save thy Soul; shall not then the very mercies of God and bowels of Christ be hereafter most justly turned against thee? and shall not the Saints and Angels, be so far from pitying, as rather with rejoicing to glorify God's Justice in thy utter destruction?  
4. It will be an unexpected loss. How grievous to cry peace, and then be overtaken with trouble, and sudden destruction unawares? Prov. 29. 1. How grievous to lose thy Soul, when perhaps thou wert near the saving it? or when thou groundlessly flatteredst thyself, thinking thou shouldest do well enough? what amazement seizeth on that man's spirit, who being in a fair way of thriving, hears unexpected news, that all he had is lost and gone?  
5. It will be an incomparable loss. What will it profit a man though he gain the whole world, and lose his own Soul? It will be a great loss for a small matter; the loss of that which is most precious for that which is most vile, shouldst thou set thy Soul to sail, not for a few pence, or a lie, or a base lust, but for a kingdom or a world, thou wouldst be such a loser, as to be utterly undone by the bargain.  
6. It will be an irreparable, and so an eternal loss. If thou losest one eye, thou hast another; if thou losest one limb, thou hast another. If thou losest thy goods thou mayst recover them again; or if thou losest thy life, thou mayst be a gainer by it, thou mayst find it again, Mat. 16. 25. but if thou losest thy Soul, thou hast not another, and all is lost with it, and nothing left to redeem it. Thy Soul once lost is lost for ever; and its ruin is most lamentable, because irrecoverable. If thou missest at death, thou missest for ever and for ever; there is no aftergame to be played, but thou must suffer the vengeance of eternal fire. If the great work for which thou wert born be not then done, thou art undone to all eternity. O eternity, eternity! they that here could never have enough of the world and sin, in thee shall have wrath enough, and pain enough. After a thousand millions of years space their misery shall be never the nearer an end, because it shall have none, being easless, endless, remedyless.  
What shall a man give in exchange for his Soul? why there is nothing at all he can give in exchange for it; the redemption of it is so precious, that it ceaseth for ever. Oh that the careless world did but believe and consider the word of God, and in particular, these words of our Saviour, surely they would mind their Souls otherwise then now they do.  
Therefore, good Reader, be entreated not only to suffer others who are, or may be entrusted with the care of thy Soul, to be very solicitous for the welfare thereof; but be thou as careful too thyself, resolving as he did, who said, volo servare animam meam, I will, O God, by all means save my Soul. Say with thyself, and look up unto God for his grace and spirit to enable thee, to say it sincerely; O Lord, I am sensible of the evil of my ways, and of my lost condition without thee; and therefore with a penitent Soul I flee unto thee, trusting in thy mercy, and the merits of thy dear Son Jesus Christ. I believe him making satisfaction to thy Justice for the sins of the world, to be the only Saviour thereof; and thereupon, with the full consent of my heart, I accept him for my Lord-Redeemer; to save me henceforth, as well from the power, as the guilt of my sins. I am unfeignedly willing, that henceforth he should rule in me, and reign over me by his word and spirit. I am, O God, willing to be saved through him, in forbearing to my utmost, all that evil which thou hast forbidden; in using all those ordinances which thou hast instituted; in performing all those duties which thou hast commanded; and in doing to my utmost all that good which thou hast required. And I further resolve by thy grace assisting, so to love thee, and believe in thee my God and Saviour, as henceforth while breath is continued, to serve, please, worship, and glorify thee, all that I can, and all the ways that I can.  
If thou hast thus resolved heretofore, yet do it again, and do it often in the course of thy life; it cannot set thee back at all in thy gracious estate, it may and will much further and quicken thee in thy holy walking. Such an earnest care of thy Souls welfare let it be thy principal care, because, among others, it may have these deserved commendations, to be holy and easy, safe and successful, prudent and profitable.  
1. It is an holy care, making them that have it desirous to be holy in all manner of conversation and godliness.  
2. 'Tis a prudent care, being most earnest for that which is most precious, and best deserves it. He in the parable might be justly commended for his wisdom, who cared not so much what became of other things, so he might obtain the pearl which was of great price, and purchase the field which had a rich treasure hidden therein.  
3. 'Tis a blessed and successful care. Many are at much care and pains for the world, but all in vain; but here Christ hath made such provision by the covenant of grace, that if we sincerely believe in him, and endeavour to be in will, word and deed, what he requires, we shall without fail obtain the end of our faith, even the salvation of our Souls.  
4. 'Tis a safe and satisfactory care. And if thy Soul be first set a right God-ward and heaven-ward, if thou art first devoted unto Christ, steadfastly purposing to observe his word and will in all things; thou mayst in the next place, mind that which concerns thy ingenuous education, or the works of thy honest calling more seasonably, piously and regularly; and by far more safely than others can do. For who can with such safety and comfort, follow those studies or labours which concern the preservation of life, or their natural wellbeing; as they who have first made sure as to the main stake, that which concerns their everlasting well-being?  
Others, though in the strongest castle, or highest dignity, are not free from the danger of hell one minute of an hour. But such as these, God will keep as the apple of the eye, and none can take them out of Christ's hands, St John 10. 28, 29. Deut. 33. 27. Zach. 2. 8. They may say upon good grounds, our Souls are safe to eternity, our salvation we shall not miss of, and other things we shall have too, as God seeth best for our spiritual good, and his own glory, Mat. 6. 33.  
5. The care of the Soul is comparatively an easy care. 'Tis the ready way to provide also for our bodily welfare, not only hereafter, but for the most part, here too. Religious temperance is cheap and healthful. Exod 23. 25. Ye shall serve the Lord your God, and he shall bless thy bread and thy water, and I will take sickness away from the midst of thee. We are sure that the body hath no annoyance which we can prevent; and for that the most trades are followed with restless care and toil; but certainly the Soul being much more precious, deserves the far greater diligence. Yet, be but at half that pains to do well, which others are at, who weary themselves in doing evil; take but half that care for thy precious Soul, which some do about the affairs of the body, and thou mayst be most happy for ever.  
6. And lastly, 'tis a delightful and profitable care, and that as to whatever befalls the Christian either in this life or that to come. If in this life God give prosperity, this care of the Soul will make thee use all outward blessings soberly and temperately. This will make thee ready to honour God with them by works of piety and charity, Prov. 3. 9 This will make thee endeavour to enjoy God in all such enjoyments; and to taste in their sweetness the sweetness of his love in Christ Jesus. And thus thy earthly comforts will prove doubly comfortable, and thy gaining in the world become the greatest gain to the Soul.  
Or if God send adversity, this will make all thy troubles and calamities to work together for thy good. He that lost all by shipwreck, and then was more careful for his Soul and eternity, said well, I had been undone, if I had not been undone. The world by its hard using of God's servants, gets nothing; nor do their Souls lose any thing. If it turn our breath into sighs and groans, we shall with the Apostle, 2 Cor. 5. 2. groan more earnestly, desiring to be clothed upon with our house which is from heaven.  
And after death the holy Soul cannot but be well. Christ who hath redeemed it, and prepared heaven for it, and it for heaven, will thither receive it unto himself, where jointly with the glorified body, it shall be most happy for evermore.  
Thus, my beloved neighbours, you have seen the Souls worth and danger, and what care we should have of its eternal salvation; to which end, you have nothing urged but such solid and weighty truths and duties, as are generally owned, and manifestly tend to make us holy and happy. And now, though I be separated from all troublesome affairs, that I may thus wholly attend the welfare and service of your Souls; and though my eternal life lies out, as indeed yours too, I can do no more than what I have been endeavouring, and am further, according to this printed gift, ready to do for you. The things herein contained, still abide to be read and considered by you, as often as you please; but if any be unwilling thereunto, slighting and refusing whatever may thus profit them, who can help it?  
How many of those who saw the miracles, and heard the sermons of our Blessed Saviour himself, and his holy Apostles, continued unconverted? with what unwearied patience and diligence did the great Evangelical Prophet Isaiah preach above sixty years together, to a rebellious and a gainsaying people? Isa. 65. 2. Rom. 10. 21. Their profitings for a long time, did not answer his labours among them; but he might comfort himself with a remarkable passage in his own prophecy, Isa. 49. 4, 5. Then I said, (the words are meant chiefly of Christ sent to the Jews and complaining of them) I have laboured in vain, I have spent my strength for nought, and in vain, yet surely my judgement is with the Lord, and my work (or my reward) with my God. And now saith the Lord that form me from the womb to be his servant, to bring Jacob again to him. Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. God will reward his faithful servants both according to what they have done, and moreover according to what they truly desired and endeavoured to do. If a few, if but any one be really advantaged by what I am endeavouring, I shall count my labour well bestowed; as 'tis said of the reverend and learned Dr Hammond, a passionate Lover of Souls, that he used often to break out in these words with an extraordinary vehemence. O what a glorious thing, how rich a prize for the expense of a man's whole life, were it, to be the instrument of rescuing any one Soul?  
But (which I often and humbly pray) if God shall bow the hearts of more, making us all a willing people in the day of his power; making us seriously mind our Souls salvation in the forementioned ways of true Christian piety; oh how greatly should we rejoice in his goodness, and in one another's happiness! O how blessed a thing would it be, when the Lord our maker should thus have the Souls which he hath created, and be glorified by them; when Christ our Saviour should thus have the immortal spirits which he hath redeemed, and be magnified in them; when further his unworthy servant should come thus to have the fruit of his ministerial labours; and you yourselves to have the comfort and everlasting gain.  
FINIS.