GODS VALVATION OF MANS soul. printer's device of Nicholas Bourne LONDON, Printed by W. J. for Nicolas Bourne, and are to be sold at the South Entrance of the royal Exchange. 1632. TO THE MOST REVEREND FATHER IN GOD, HIS NO less HONOVRED LORD; GEORGE LORD ARCH-BISHOP OF CANTERBVRY, PRIMATE OF ALL ENGLAND AND metropolitan, ONE OF HIS majesties MOST honourable privy COVNCEL. May it please Your GRACE, IT is now full three yeares, four times told, since; it first pleased God, by Your hands, to transplant me from a more barren soil, into that no less fruitful than pleasant Place,( queens college in Cambridge. ) like unto the golden Orchard of Hesperides, if I may not rather liken. It, unto the Garden of Eden( Genes: ch: 13. vers: 10. ): as in the midst whereof also there stood A three of Knowledge( D. Davenant then Master of Q: C: now Bishop of Salisbury. ), I tasted of( through Your Favour) without offence: yea was engrafted into It, by Your Grace. Which if, after so many yeares, It expect some fruits, I wonder not; but am rather emboldened to present You with these First. Which howsoever they belong unto You, as Gods High-Priest( Numb: ch: 18. vers: 17. ); yet, if worthy any respect, are they Yours, in many respects more; for that indeed myself also am: even as punctually obliged unto Your Grace, as ever was Mephibosheth( 2 Sam: ch: 9. vers: 1. &c. ), unto that Man after Gods own heart( 1 Sam: ch: 13. vers: 14. ). Blessed bee his name, whose glory it is chiefly; to bee found of such as seek him not: and made manifest unto them that looked not after him.( Rom: ch: 10. vers: 20. ) What Your sincerity will not that I publish, may it please Him to reward according to his Promise.( Matth: ch: 6. vers: 4. ) But, me thinks, I hear a sententious Seneca:( Quo modo Beneficium non semper recipiendum, sic non utique reddendum. Quare subsidere apud te munus meum non vis? Quare obligatus, molestè fers? quare, quasi cum acerbo Faeneratore, signare rationem parem properas. Senec. de Benefic. lib. 6. cap. 40. ) Quid in me Deos immittis? quo modo exigeres, qui sic reddis? there is, as a time to receive; so a time to render. Good deeds( as good dayes) would not be sent back, but set down. He that is urgent to be loosed, shows he is a weary to be bound. Neither in truth ought wee, to reckon with all men as exactly; as if none gave, but in hope to gain. Our Saviour is peremptory; do good and lend,( saith he) hoping for nothing again: then shall your reward be great, and ye shall be the children of the Highest: for, He is kind unto the unthankful and to the evil.( Luk. ch. 6. vers: 35. Illud certum est, juvandus est proximus; etiam nullae recipiendae sortis habitâ ratione. Bez. annot. in Loc. Beneficiae qui dat, Deos imitatur; qui repetit, Faeneratores. Seneca de Benef. lib. 3. cap. 15. ) and if the Spirit, of such thus jointly; will not Your Clemency pardon me: since, if I have been more troublesone, yet hath it been, but that I might not be; less good. Otherwise( not unworthily) might my hopes also melt away, as the winters hoare frost; and and as the hope of the unthankful( so paraphraseth it Our Living-Library)( johan. Sarisbur. Episcop. Comment: in Coloss. cap. 4. vers. 2. ) run away as unprofitable waters.( Wisdom. ch. 16. vers. 29. ) Yet am I not over-sollicitous, how to render, that were to repent( as it were) that ever I received,( Paenitet accepti Beneficij, quam nondum redditi piget. Quare qui tibi dignus visus est a quo acciperes, indignus videatur cvi debeas? Senec. de Benefic. lib. 6. cap. 42. ) or ashamed to owe, where I foresee a necessity( if I will live well) to borrow. To the praise of Gods glory, long may his Church enjoy Your Grace: even until( for Zions sake) righteousness that( again)( Haec enim primo ac proprie de judaeorum à Babylonijs gloriosâ Liberatione. Scultet. contion: in Loc. go forth as brightness, and the Salvation thereof as a lamp that burneth: until Jerusalem also that be, as a crown of glory in the hands of the Lord; as a rich diadem in the hands of thy God.( Isay ch. 62. vers: 1. &c. ) So prayeth unto Christ Your GRACES most sincerely devoted thankful Vicar M. capel. From Tillmanstone june 28. Anno 1631. THE EPISTLE TO THE READER. Christian Reader, FOr so I must needs in charity 1 Corinth. ch. 13. vers. 5. style thee, till I shall have found thee less courteous than in truth Ephes. ch. 4. vers. 32. beseemeth thee; however it being a common opinion that Speech hath the advantage of Writing, I wonder not so much, Sacrum enim morbum etsi Opinionum, vere pariterac eleganter, ab Antiquis proditum memoriae est: Cuius tanta vis et efficacia est, ut si quem vel leviter afflaverir, eum tanquam vinctum constrictumque teneat, neque ad veritatis lucem attollere oculos permittat. Dan. Heinsii Orat. 24. it should be approved, by so many. Gregor. Nazianz. epist. 38.& 52. Bernard. Efficacior est Lingua quam Litera. Ciead Attic. lib. 2. epist. 8. Ipse aliquid, immo multa, quotidie dicat, licet enim exemplorum ad imitandum ex Lectione satis suppediter, tamen viva illa( ut dicitur) vox abit plenius, praecipueque &c. Quintil. Inst. Orat. lib. 2. cap. 2. And yet remember I, what they of the Apostle St. Paul; his letters are weighty and powerful, but his bodily presence is weak, and his speech contemptible. 2 Cor. 10. vers. 10. Not to examine how truly they spake thus, of him; I am sure most mens speeches, manifest such are their thoughts of Young men. I could therefore wish, would sometimes rather print, than preach: and, as much as in them lies, endeavour to remove all Praejudices: Following St. Paul, who is thought purposely to have concealed his name in his Epistle unto the Hebrewes: for that writing unto the Iewes, it might have been praeiudicious unto him, to be known. which no less than bribes Exod. 23. vers. 8. blind, and( as distempered affections) Tu quoque si vis, Lumine claro cernere verum; tramine recto carpere callim, Gaudia pelle, pelle Timorem; Spemque fugato nec Dolor adsit; nubila mens est, vinctaque froenis: Haec ubi regnant. Boet. de Consol. lib. 1. bind too too many. I have often pitied to hear, scoff and scorn( as they will) at Iuvenility; H. B. to Mr. R B. Epist. Let not your Iuvenility &c. nec saltet, nec insultet Senex. and complaeine, as sympathising with, the Oppression of the poor press. As if, there might not be mente as well as mento Seniores: as if, all men were now sooner rotten, and not some sooner ripe also. As if, it were necessary always a Writer Si meliora Dies, ut vina, poemata facit; Scire velim pretium chartis quotus arroget annus &c. Horat. lib 2. Epist. 1. should have yeares, or requisite nothing, but what is absolute, Nemo tunc quicquam recte edit unquam: apparet aedi licere, in quibus, quod desiderent, sit aliquid &c. Acentius Epist. Wolfio. should be licensed to pass. As if, it were not praise-worthy for any, but the ablest men, to writ: Scribimus indocti— Hic error tamen, et levis haec insania virtutes habeat. Horat. lib. 2. epist. 1. As if confluence of books might not bee without confusion of Beleefes: Plures libros a pluribus fieri, diverso stylo, non diversa fide &c. August. de Trinitat. lib. 1. cap. 3. As if, in the multitude of counsellors, Proverbs 24 vers. 6. stood not a mans safety. As if, enemies would, or friends durst, what Letters will not blushy to tell. As if, Printers deserved not encouragement; by whose Providence( I may say) Acts 24. vers. ●. so many worthy deeds are done, unto this our nation: as that it were utterly a fault for us to suffer any, either to question their Art, Boni neplus an mali Chalcographia consulerit Literarum studiis? Insul. Dissertat annex. libello Liburnii Histor. Flor. or abuse of their diligence( who love not to live idly) for the bringing forth and charging of the world, with a brood of illigitimate brats; Such was the original of Heresies by D. fathered upon C. and a book in Folio, lately printed for R. D. commonly sold as if they were Mr. D. Sibs Sermons; I hear for certain they are not, and in truth believe it; so that I would have uprightness removed, and onely, He hath boldness, left alone: as the Publishers Motto. mere Titles, Ingeniosi ad speciosos Titulos excogitandum, quibus ex hominum manibus bonos extorquent libros &c. Acentius epist. Wolphio, annex. Sathanae Stratagem. lib. Basil. edit. 1565. in quarto. trifling and scurrilous Pamphlets, I know not whether I should wish were cast unto the chimney, or channel; into the fire, or water. Acts 19. vers. 19.— Flammam accendit amoris, Mergi non uri debuit iste liber. own, epigram. l. 2. ad Sidneium de ipsius Arcadia. It is well known, Lactantius and others have both thought, and taught it as a Christian duty; every man should endeavour to profit many. Profit quisque quam plurimis. Lactant. Divin. Instit. epitome. cap. 12. et justin. Martyr Zenae et Sereno epist. Why then, should I be censured by any? since, not only Letters last longer; Sit verbum vox viva licet, vox mortua Scriptum; Scripta dum vivunt, non ita verba diu. own epigr. lib. 3. but, a shorter way, Voces signa sunt, per quae praesentibus loquimur; inventae sunt literae per quas possemus et cum absentibus loqui &c. August. de Trinit. lib. 10. cap. 1. et lib. 15. cap. 10. ( than through the press) can no man show we, to go unto so many, as my message concerns. If Others, Dr. denizen, Christians Care &c. Mr. Cob, Worldlings Looking-Glasse. before me have delivered, yet doubt I of one of them, Namely Mr. Cob, a M. I mean, a Minister of late. whether he were sent( otherwise than Ahimaaz, 2 Sam. chap. 18. verse 23. that would needs run and over-ranne Cushi, by the way of the plain) howsoever I am confident, is not our writing vain, or less warrantable therefore. May we not put some in remembrance, A sufficient warrant. 1 Cor. 4. vers. 17. 2 Pet. 3 vers. 1. Ep. Iude verse 3. of the same things; they may both have heard, and red, and yet forgotten? so weak are our memories, we had need both to writ, and be written to. Literas fateor immorandorum custodes esse foelicissimas: inscriptionem memorabilium in libris, omnem aliam reminiscendi artem superat. Lips. epist. select. 64. Centur. 3. Which now that Christ hath also by me( less than the least of his Servants servants) Servorum Christi famulus. Fulgent. epist. ad Gallam▪ Probam &c. a greater sin must it needs be for any henceforth joh. ch. 15. vers. 22. to offer or proffer to deal with the devil, or exchange his soul for a few, short, sweet-sharpe, never-satisfying Pleasures, Dolor ac voluptas, invicem cadunt; brevior voluptas. Senec. Tragaed.. Impia, sub dulci mill, venena latent. Ovid. Nihil prodigae satis voluptati; famam semper patitur sui— nec trans-acta satiat &c. Ambr. in luke. Hierom. epist. ad D. witch-like For so it is that instead of gold and silver, the devil pays such his slaves, with a few withered leaves, or some such worth-nothing, saith Remigius of Witches, in his book intutuled Daemon &c. Profits; worldly Preferments; and less worthy Praises, than the least part of that which is of God. Rom. chap. 2. vers. 29. I shall request thee, to remember me unto; by thy prayers: and, if ought thou find praise-worthy in these pains of mine( undertaken not to please, Galath. ch. 1 vers. 10. {αβγδ}, &c. Theognid. sentent.— hand cunctis Rector Olimpi, sieve pluit seu non; jupiter Ipse placet. jacob. Schegkio interpret. but to profit) give thou unto Him all the glory. A Christian Subject expects not, but constionably remembering that of the Apost. Rom. ch. 13. vers. 1. and 7. pays subsidies. A Fellow-servant should not suffer himself to be honoured as his Master. Chrysost. in joh. cap. 1. Homil. 15. Others may, I must not offer to rob Malach. ch. 3. vers. 8. A hard saying; I could wish did not harden many in their wickedness, through Gods just iudgement on them; so as that they think not this kind of robbing, any sin; I am afraid will prove heavy enough to press their souls down &c. God. he alone is worthy Revel. chap 4. vers. 11. all praise and glory, who is the onely wise Rom. ch. 16. vers. 27. GOD. Whose I am and thine for his sake and thy souls Salvation most sincerely devoted M. C. From his house at Tillmanstone in East-Kent, january 15. Anno Redemptionis Animarum, 1632. mark CHAP. 8. VERS 36. What shall it profit a man, if he shall gain the whole world, and lose his own soul? WERE it not, but that I know; the sweetest wine may soonest be turned into the sharpest vinegar; I should more wonder so good a confessor, as Saint Peter, could ever have been changed into so bad a counsellor, as the Tempter. And yet, I find, so it was: even that our Saviour, who before had afforded him all due praises, inverts his commendations, into a condemnation. How unhappily is his style changed! alas! that he who had before exclaimed; Blessed Math. 16. 17. art thou, Simon Bar-jona, for flesh and blood have not revealed it unto thee; but my Father which is in heaven: Should, as it were with one and the same breath, disclaim his undutiful proceedings; and say: Get thee behind me Satan, for thou Math. 8. 33. savourest not the things that are of God. And yet( I read) it was so. Saint Peter would needs( as it were) play the physician, and ordain Christ a remedy, worse then his disease: which our Saviour finding out, he refuseth: and had rather die, than incur the danger of losing his life, in hope to save it. Even as many, that fear more the death of their bodies: than that which is of their souls. unto whom hear what it is the truth it John. 14. 6. mark 8. 35. self, avoucheth here: Whosoever will save his life shall lose it, even Eternity, for a moment: that everlasting life, for this transitory, so saved. Who then had not much better, as a wise Merchant at sea, cast away all; than himself, be cast away? were Luke 9. 25. our Saviour less plain, I might be less peremptory. What shall it profit a man if he shall gain the whole world, and lose his own soul. A text, were I to name, me thinks, I might most properly; Gods valuation of mans soul. For the better understanding of which, observe with me two generalls: Formam et Materiam, or, if you will, a fourfold question in this one, wherein are remarkable, 1. The manner of speech Christ here useth? 2. What we are to understand by the world? 3. What by the soul? 4. And lastly what it is for a man to loose his soul? And of these in their order, and first of the former; what is that manner of speech Christ here useth? Even a most piercing, a most pathetical interrogation: as a nail not onely fastened, but driven( even to the head) by the Masters Eccles. 12. 11. of the assemblies. It is not quantum, but quid: not how much, but how little, or rather indeed, nothing at all will it profit any. So is it, I read, Saint Chrysostome renders, and expounds, that of Psal. 130. 3. the Prophet: O Lord if thou markest injquities, there is none would bee able to stand. May we not as fitly then determine, of our Saviours question; and conclude, as if he had spoken Mat. 5. 17, 18. affirmatively,( as he was wont) and said; verily verily it cannot possibly any thing profit any man to gain the world. And that( as you may remember) a second question to be resolved, even what it is we are here to understand by the world. For, as it is of a most capatious figure, according to Philosophy; so is it not uncapable of manifold acceptations, according to divinity, then is orbis interior, exterior and superior: then is mundus continens, such as is the whole fabric of John 1. 10. Heb. 11. 3. heaven and earth: and there is mundus contentus; and of this there is both Flos et Fex; as it were, Rom. 5. 12. in meal, both floure and bran: as are Angells 2 Cor. 5. 19. 1 John 5. 19. both good and bad: and of men, whether alive or dead, both Elect and Reprobate: together with all those other, commonly called Goods of this world, as are honours, pleasures, and profits of what nature soever. And howsoever, I find interpreters, as it were, swim in one stream this way, yet is it observable( me thinks) our Saviour saith not onely, what will it profit a man to gain the world but( as the original hath it) {αβγδ}; even this whole world. So that, we may easily conceive of our Saviours mind, by his words: which are, of a larger extent, than that they should intend any thing less than he spake, whereas he spake as much as if he Isay 1. 18. had said: Come and let us reason together. Is it not so, that he gains nothing, that gains this whole world: whether continent or contained, whether heaven or earth, Angells or men, honours, pleasures, or profits? For I may suppose, thou mightest have heaven and earth, and yet not bee possessor; otherwise thē is an usurper of a kingdom, the King himself will soon drive out: as a strong man the thief that comes to spoil him Luk. 11. 21. &c. of his goods, except it were possible a man might be stronger than his Maker; or an earthen vessel, able to resist the potter: or if you will, I may suppose thou mightest have Heaven and earth, even as mad men have Empires; or that frantic fancy, had all ships at sea, by imagination onely. But suppose thou hadst indeed, those ten times ten thousands of Angells( that attend Gods Throne) as so many Squires of thy body: that thou hadst on thy side, the very God of this world; 2 Cor. 4. 4. and together with him, that numberless number of Legions he hath under his command: even Mark. 5. 9 Principalities and powers, rulers of the darkness of this world, spiritual wickednesses in high places, Suppose, Ephes. 6. 12. Noah, Daniel, and job, were willing to pray Ezech. 14. 14. for thee; or that thou couldst procure letters recommendatory, from all persons, in all parts, of this world. Suppose, thou wert as great and gracious in all Princes eyes, as ever was joseph in Gen. 41. Esther. 3. the sight of pharaoh; or Haman in the favour of Ahasuerus: or that thou thyself, wert invested with imperial robes, and( out of thine own sovereign authority) couldst command the Sun to stand stil, the moon to be changed into blood, the powers of heaven to shake, the sta●s to set themselves in array to fight for thee, the birds of the air to come, and they should come; the fishes in the▪ sea to go, and they should go; the beasts of the field to do what thou lustest, and they should do it; even mountaines to be removed, and they should be so. Suppose, thou hadst gardens and orchards, Men-singers and maidens, as Eccles. 2. 3, 4, 5, 6, 7, &c. many concubines to cherish thee, as had Salomon; in one word, a full draft of all those manifold pleasures his soul tasted of: that thou hadst, as job( whose latter substance was more then his job 42. 12. beginning) even fourteen thousand sheep, six thousand camels, one thousand yoke of oxen, one thousand shee-asses, together with a very great household, hadst thou, rivers of rivers of Micah 6. 7. wine, ten thousand rivers of oil; thy barns built greater, and all of them full, of the choicest wheat, or, not onely thy gabs, but, thy coffers, as full of the finest gold, the purest gold of Ophyre. Yet 1 King. 9. 18. 1 Chro. 29. 4. alas! for as much as all these things,( saith Parisiensis) Nec plenitudinem, continenti confer possunt, nec fulcimentum innitenti, nec fructum laboranti; woe, woe unto thee for all this whole world, when as death shal be sent post, on that pale-horse, Revel. 6. 8. to summon thee unto iudgement: if so be then, the righteous judge of all the world shall deliver up thy soul, unto the officer; and he cast thee into that prison, whence, there is no hope thou shouldst Mat. 5. 25, 26. ever get forth, until thou have paid the utmost farthing. Et illud donec nunquam, that until will be never( as St. Chrysostome consents) howsoever the Pope of Rome will not: but presums his Habeas Animam( a writ never heard of before) may fetch thee out, but( by his profaneness leave) Christ, it is not likely, would then have been so peremptory, as, without all exceptions, to assure us Nothing could any thing profit, any man, if he should lose his own soul. Which, as it was a third term, I propounded to be explicated; so am I now come to expound it. I confess, it is promiscuously taken in scripture, some times for Psal. 7. 2. Math. 10. 28. our natural life, sometimes even for that which is the life of our life, a supernatural spirit: or, as one sings, A soul divine, pure, sacred, admirable, immortal, endless, simplo, unpalpable. Now though it be true, he gains nothing, that gains this whole world, and loseth his life: for as much as, what can all the world do a dead man good? Yet am I willing to take this word here, as Moses useth it, to signify the breath of our lives, that invisible Essence, and spiritual Gen. 2. 7. substance: Divines most commonly call the soul: we may, ourselves. Even, for that not mens Philosophy teacheth us, that animus cuiusque is est quisque: but even Saint Luke himself, expounds as it were this text, when as he renders it, as if Christ( in so many words) had said▪ what will it? or, it can nothing at all advantage any Luk. 9. 25. man to gain the world if he lose himself. Even as a merchant that perisheth at sea, whilst he is going to the Indies, for gold; or, as a man that hath lost himself( as we say) when as any hath lost his way, or is out of the right way: So is it a Christian may lose his soul and himself, being out of that way to life; as are all such, as cry, Lord Lord but do not the will of God: all such, as Math. 7. 21. profess but practise not: if any such there bee here, let me assure them: in the words of him who was, both the Way, the Life, and the Truth: John 14. 6. it will nothing profit them, though they gain the world, yet if they forfeit( as it were their soul by sin. And of this( as a quintessentiall truth arising from our determination of those four former questions) it is I must now treat. I must now treat, and not onely propound but approve unto you, He must needs be a loser by the bargin( whosoever he be) that for to gain the world, selleth away himself( like Ahab) to work wickedness in the sight of the Lord: even for as much, as so doing, he loseth his own soul. Which if once it be lost how should we ever be saved?( for as St. Chrysostome well) howsoever a man have two eyes, two ears, two arms, two hands, two legs, two feet, yet hath he but one soul. So that as Abraham, after his onely sons death, might have justly despaired of an heir had it not been for Gods All-sufficiency: so might a Christian of salvation after every sin( which is as Nazianzen truly the death of the soul) were there any thing too hard for the All mighty? For as the Psalmist, absolutely; There is none( saith he) can by any means give God a ransom: Psal. 49. 7, 8. The redemption of the soul is precious and it ceaseth for ever. And if so bee, that the purchase but of a longer life in this world, be so hard a bargain, as that it can never be bought; aut prece aut pretio( as Lyranus worthily) neither for price, nor prayers: is it not less wonder our Saviour should be so resolute? Or what( saith he) shall a Math. 16. 26. man give in exchange for his soul? shal he the lust of the flesh? shal he the lust of the eyes? shal he the pride of life? it is true, Haec tria sunt omnia: these are the three parts, into which St. John divides the whole world: and yet( as the same Apostle in the same place) This world passeth away and the 1 joh. 2. 16, 17. lust thereof. And if so, then cannot it probably be worth that, which is much more durable than either gold, or pearls, or any of those many stones, we esteem most precious: and why? except for their invincible durity. To proceed: give me leave, in an equal balance as it were, to way before you this worlds vanity, together with our souls excellency, and then( I speak unto such as have understanding) judge you: whether he must not needs be a loser, by the bargain, that parts with so excellent a thing, as is the soul; for the purchasing of so vain a nothing, as is this whole world, which if ever any man knew the worth of, it was he that gave his heart to seek and to search it out Eccles. 1. 13. by wisdom. But, alas! what saith he? Vanity Eccles. 1. 2. of vanities: yea( with ingemination) Vanity of vanities, are all things under heaven: saith Ecclesiastes. And yet not onely so( but as the same Preacher else-where) not onely vanity but vexation Vers. 14. of spirit are they. So as that, we may not unfitly resemble this world; as unto a Reede, that will of itself fail a man, and give him a fall if he do but lean upon it: so unto a thorn: that will not onely prick his hand but even pierce through his heart also. For, as Ecclesiastes: of all things under the sun; They are so full of labours Eccles. 1. 8. there is no man can utter it: and if so, what then are those things, all or most men magnify so much? what are riches? what are honours? but even vanity of vanities& vexation of vain spirits? And ye I may suspect( and not be uncharitable) these are two as great idols, and as gracious in the estimation Acts 19. 28. of most men as ever was Diana unto the Ephesians. Two Idols, I had almost said it were hard to suppose there might be found so many men in the world as have not bowed the knee unto one of them as there was( amongst Israel) Rom. 11. 4. that had not worshipped, that domineering Baal. And yet, alas! what are riches? but( as it were) the excrements of nature, the bowels of the earth washed clean, good of themselves for nothing, except as dung, to be spread abroad. Have they not wings, fly they not away often? and then, alas! what vexation? as much grief in the losing, as ever there was either labour before, in the getting; or anxiety and care in the keeping. I am ashamed, Canaans curse should now adays bee thought no curse, when as so many make themselves Servants of servants: even are more devoted slaves, unto their Kings coin; than Gen 9. 25. otherwise subject, unto his crown. I am ashamed, we should speak, as we do: when as commonly wee say of a man that hath lost his means, alas! he is undone: as if they made St. John indeed 1 Ep. 3. 17. calls them the worlds goods him. I am ashamed any should esteem those Goods, which( as Saint Austine urgeth) make many men worse, few or none better. As Iobs friends, are they not miserable comforters: since it is not in the power of a purple gown, to preserve any mans back from a-like-spotted-feaver: no more than can a crown of gold, cure the headache: or a Noble Garter, prevent the gout. And are Honours a less vanity, think you, or a less vexation? How ordinarily may wee see, the greatest favourites sometimes up, and sometimes down, tossed, as it were balls at Tennis? Even when as they are at the highest, how are they fain to borrow other mens imaginations, to think themselves happy? Many might I recount, and speak of: whose moon hath been eclipsed at the full, and their sun set at Nooneday. But of all, memorable( me thinks) is the story of Haman: who sets, and feasts to day with the King and the queen: yet to morrow is he hung up, for food( as it were) unto the fowles of the air. Not to speak of jacob, or what it is, we may read of him: how it was he beholded Labans countenance: and it was not towards him as the day before. Why trouble Gen. 31. 2. wee ourselves. It is certain, there is no Masters, no Vncles, no Fathers, any mans Favour, but may be lost in one day, wee see. So that, as are Riches, so are Honours; even a degree more vain: for that, honor in honorant, our honours are always in other mens hands who may withdraw, or withhold, them as they please▪ may wee not then conclude this our survey of the world; and say of it: not as the devil, all this power of the world, but, as Solomon more Luke 4. 6. Eccles. 12. 8. truly; Vanity of Vanities, all is Vanity, even Vanity of vanities is this whole world compared unto mans soul. Which, if there be any desire to know, what it is: I must needs answer such a man, as one did him; who would needs know, what God was give me time, and I will tell thee: and when he asked him again and again; still, give me time, and I will tell thee. For, no more, then the eye of man can see itself; no more is it possible our understanding should ever understand itself. And yet if it may suffice, to describe that, I may not define; The soul it is a substance, invisible A Description of mans soul. and spiritual indivisible and incorporeal, incomprehensible and eternal— plena Deo, similisque Creanti: saith Prudentius. St. Bernard, doubts not to say; It is not so much a heavenly Substance, as heaven itself, in substance. And St. Austin, he compares it, to that blessed Trinity; for as there are three in one, and one in three: so are there in the soul of man three Faculties and yet but one soul: Three in one and one in three: though, I must confess, betwixt the former, and this latter; God and our souls, there is an incomprehensible distance of glory. Very Heathen have acknowledged it a Particle of Divine Breath, a branch of the Deity, not to be compared with any thing( as Cicero thinks) except God himself. But of all, me thinks, a modern writer of our own, most emphatically calls it; a Riverling of that divine Spring, who broke not his selfe-essence or Triple-vnity, yet afforded us this portion: even breathed into man these pure qualities. Of which before we speak, forasmuch as the work is oftentimes esteemed the more, for the workemans sake: give me leave, to put you in mind, the author of them was God. Gen. 2. 7. And was not he the creator of the world also? True: but after a different manner, matter, model, made he man. For it is observable; God spake the word, and the very heavens they were Psal. 33. 6. made: he commanded and they were created: he Gen. 1. 3. said but, let there be light, and there was light. I will not trouble you, with that perplexed controversy of the school: whether by light wee are to understand the Angells, yea or no? sufficient it may bee, that if so: then were the Angells themselves created, by the speaking of one word:& that word was( as Divines say) but a thought of the Deity. Which being about to make man, Gen. 1. 26. how doth it go about( as it were) to call a council: Let us make man, yea and in our image, after our likeness. So created God man in his own Image( saith Moses) in the Image of God created he him. The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. Gen. 2. 7. now who knows not, it is the glory of an earthly King; not to stamp with his Image or environe with his superscription any piece, but of the choicest metals, as are silver and gold: and if so, what think we of our souls, Gods own Image, Gods own superscription? had wee no other, it were, argument sufficient to procure mans excellency above all other creatures. Especially if St. Austins opinion, be true, that a fly, forasmuch as it hath life, far exceeds, in dignity of nature, the very sun itself. And if so, what is man? how surpassing excellent is he, that hath a reasonable soul: understanding, memory, will and affections: each of them more worth then a world. Oh then, give me leave, to unfold this curious piece of adultery: or, as it were, take asunder this watch: even that so ye may the better perceive the rarity of this work, by viewing( as it were) each wheel by itself. As if the understanding alone were( as the whole soul) All in all, and All in every part, not onely of the body, but even of the world, it is admirable to consider how, mounted on the wings of contemplation, it approves a Godhead, and proves there are Angells: It discourseth of their Hierarchies: as also, of those highest spheres and their motions: of the sun, the moon, and the stars; their number, distances, and differing paces, together with their influence: of the original of winds, Lightning, Thunder hail, Snow, rain, Ice, Blazing-starres, Pestilences, even as if it had had the heading of such like Gods arrows, or the charging of suchlike his murdering pieces. And is not understanding alone then, worth a world, that is thus able to discourse of of more, then ptolemy, Plato, Pliny, Plutarh, even 1 Kings 4. 29. 30. 31. 32. 33. &c. Salomon himself ever spake: and yet is understanding but one part of mans soul: which, I will not now controvert, whether it lodge in heart or in the brain chiefly. Wee are wont to to admire in great houses, at the multitude of lodgings: and if so, what think we of the memory of man, copped up( as it were) in so small a room, as is the conceavity of mans skull?& yet how many whole volmues doth it contain: how many histories of things done before, and even since Noahs flood? how many different languages? what a numberless number of words? not to speak of Methridates, as famous for his memory as his medicines: nor how Seneca was able to repeat. Pyrrhus, Cyrus, Caesar are to this day remembered for their memories: as also is he that could easily salute every man in Rome by his own name. And is not memory alone then worth a world? and yet, is memory, but one part of mans soul. What should I say, of the will of man? what of the power of his affections? It were idle to discourse( as Poets) of love: and as for the wrath of man( we know, it) worketh not the righteousness of God. I will not therefore of natural but spiritual affections. Oh the power of divine james 1. 20. Love! show me such a piece, if you can, as the Canticles of Salomon. What are not, affections sanctified, able to do? a greater victory than for a man to overcome himself there cannot be. Any man may sooner hate father, and mother, give all he hath to the poor, yield up his body to be burnt, and suffer any thing, rather then deny Math. 10 37. 1 Cor. 3. 13. Luke 9. 23. 1 thessaly. 5. 15 &c. himself: and yet a sanctified will, can not only do this, but all things else; impossible to flesh and blood: even not render evil for evil unto any man, but ever follow that which is good. rejoicing evermore; praying without ceasing: In every thing, giving thankes; quenching not the Spirit, despising not wrongs, abstaining from all appearance of evil. And may wee not then, as devout St. Bernard, exclaim; admiring at such a Creature: O Dei imagine insignita, decorata similitudine, redempta sanguine, desponsat a fide, dotata Spiritu, deputata cum angels. I would english it, but that I may not: I am affrayed these things are too glorious for tender eyes. And if so, yet may wee behold the sun by reflection; even ourselves in a glass, as it were, by observing the operations of our souls; and those sundry transcendent inventions of their wit. Their wit, I said; for, alas! the body of itself what is it, but, a massilumpe Gen. 3. 19. Eccles. 3. 20. Chap. 12. 7. of flesh, a conglutination of dust, than which haud viliusster quilnium: saith St. Bernard. All purer Exhalations, they are breathed out by this blast; at first breathed in, by God and his Spirit Gen. 2. 27. of wisdom. Whereby were men moved to search after those hidden treasures of knowledge, both of all arts and sciences. Not to speak of those many things polydore virgil hath written so largely. Who hath not red of, Iabel, Gen. 4. 20, 21, 22. Iubel, Tubal-Cain, and their exquisite workmanship that built Salomons Temple? who hath 1 King. 5, &c. not heard of Myrons mere? Zeuxis shoals of birds? Apelles Venus? Archimides sphere? Archytas flying pigeon made of wood? Regimontanus admired invention of an Eagle attending the Emperour unto Noremberg? that King of Persiah's heaven of glass? Ferdinands heavens of silver, always moving? Not to speak of Briareus burning glass; or that Clock at Straesboug: or Cannons imitating so near Gods voice of Thunder, Indians wonder not more at Episteling, than I at the art of Printing. Not to speak of any, of our many Catheralls, so admired. I have seen, a Perpetuum mobile, made of a round glass full of water, ebbing and flowing as the sea: a pair of Virginalls that would have played, if but a hot hand had been held over them. Others I have heard tell, of two hundred standing cups in one pepper corn. And may wee not( among rarest inventions) remember our Prospectives, triangulary, and multiplying glasses? Not to speak particularly of liberal Arts. Is any science so admirable? What is that soul then that invented it? But, as one well, in pretio pretium nunc est: as King Arthur of old, so are most men unto this day wont to esteem of things according to their prices: as if such were onely best, as cost most. And if so, I can assure you our souls, are much more worth than the world. Of which, ye may read when it was lost in the Deluge; Gen. 8. 1. God onely remembered Noah, and the waters they returned into their several channels. But otherwise was it our souls being lost. If I may so speak, Gods word( as it were) could not bee taken; but himself, must come from heaven upon earth, and bee imprisoned, as it were, one thirty yeares in the flesh: and yet not onely so, but in truth pay a ransom too: for the redemption of souls. A ransom, not of silver or gold, and yet are these two( like the sun and the moon in the firmament) two such great Lights, as that, with their exceeding lustre, they are able to dazzle most mens eyes in the world. And yet were not silver or gold, any ransom that could bee acceped for a soul: forasmuch 1 Epist. 1. 18, 19 as Corruptible, saith St. Peter. Wherefore also were you not redeemed, with them, but by blood, even precious or honourable blood, blood of Christ: Blood of God, saith St. Paul. And Acts 20. 28. yet was not a drop of this blood( as a man would have thought) sufficient: otherwise had Christ been too prodigal in shedding it so often: even six several time, for the redeeming of our souls: as first at his circumcision, that bloody sacrament Luke 2. 21. ( for which Zippora called Moses a bloody husband) Exod. 4. 25. there was blood shed once, for the redemption of souls. Secondly, in his Agony in the Luk. 22. 44. garden; when, though it were in the garden an open air, though it were in the night the coolest season, and at such a time of the year( as that wee read St. Peter warmed himself) our Saviour Math. 14. 54. sweats; and that not water, but blood: nor yet blouldy drops, but drops of blood: there was blood, precious and honourable blood, shed a second time for the redemption of souls. Thirdly, in the praetorian Hall: when his skin was so torn read the Evang. of Christ passion. Matth. 27. Mark▪ 15. Luke 22. John 18. with scourges, as that there was scarce flesh enough left to distinguish one lash, one gash from another: oh! there was blood, precious and honourable blood, blood of Christ shed( a third third time) for the redemption of souls. Fourthly, whenas that crown of thorns was fastened to his skull. Fifthly, when as his hands and his feet they were nailed to the cross. sixthly and lastly, when( through that channel the soldiers spear had made in his side) then issued forth water and blood: or( as Anatomizers observe) his very hearts blood. Oh! there was blood indeed, blood of Christ, as of a lamb without spot, and without blemish, shed 1 Pet. 1. 19. a sixth time for the redemption of souls. And yet skin for skin, blood for blood, what will not a job. 2. 4. man give for his life? O but Christ dyed, to redeem our souls. And, as before he was imprisoned in the flesh, so is he afterwards in the grave( three dayes) and all for the redemption of souls. Yea, but happily may some men say, have we not known may pay too dear for a thing they have had a mind unto? were not our souls created by Christ, happily( as men prise their own most) payed he not too dear? Dare any m●n think so? Is there any such miscreant here? O let him hear, what it was his own father; the devil himself proffered Christ, but in hope of a soul. Now, it is well known, satan is a Serpent, and therefore wise; an old Serpent, and by so much the more cunning: and yet, if Christ will but commit one sin; for those small hopes, he might have thereby to gain one soul, how willing is the Prince of this world, to part with more John 12. 31. than his whole principality? how, prodigally Matth. 4. 8, 9. bent, offers he unto Christ; the world, the kingdoms of this world, and all their glory? So that I am now more confident, than that I should hope onely; I may now safely conclude( for this time) and say: That, for which God created the world; That, for to save which God would come into this world; That, but in hope to purchase which the God of this world, would have 2 Cor. 4. 4. given away his world; it must needs be, must be more worth than all this world. And if so. What Matth. 16▪ 26. Mark. 8. 36, 37. Luke 9. 25. shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? GOD therefore, who is the Father of Spirits, grant unto us his Spirit; which may daily more and more convince our consciences, and lead us into all Truth: especially may wee know and aclowledge, godliness to be the greatest gain: for that, it hath the Promises both of this life and of that which is to come. Into which, He bring our souls; Who liveth, and was dead: Thou, who hast the keys of Hell, and of Death: the faithful AMEN. A SECOND SERMON. mark CHAP. 8. VERS 36. What shall it profit a man, if he shall gain the whole world, and lose his own soul? IT was a wise Observation of the wisest Salomon, how that under the sun, he had also seen this evil,( as Eccles. 10. 5, 6, 7. an error which proceeded from the Ruler) Folly to be set in high dignity, and the rich in low place: Servants riding on horseback, and Princes walking, as servants, upon earth. An error of Praeposterousnesse( that I may so call it) whereof even this our Age complaineth of, unto this Day: as if, either blind Fortune dispensed of praeferments; or Providence itself, were at least not so prudent. And yet( as N●than told David) even ourselves are the men, that in thus 2 Sam. 12. 7. condemning of others, have, together with them, cast ourselves. Whose manner it is, not onely in regard of these our bodies; to bestow more abundant honour upon such like members, as are 1 Cor. 12. 23. less honourable: more abundant comeliness upon such, as are most uncomely, but even, too too commonly, to prefer them before our souls. Even these our mortal bodies, before our immortal souls: these our bodies, which were made to serve our souls, before our souls; which were never made but created( as Petrus Galatinus well) and that not to serve but to govern, even as Gods own Vice-Roys or Lieutenants here upon earth. And is it not then a shane we Christians should, as children, run and tyre ourselves after every painted fly: be more solicitous for the shell, than the kernel: esteem more of gilded outside, then a golden substance: prise the Cabinet, more then the jewel: the straw more then the wheat; these bodies, more then our souls, this transitory life, more then that which is eternal; a vale of misery, more then a kingdom of endless glory? yet, alas! how many such babes in Christ are there: if not mento yet 1 Cor. 3. 1. mente, children in understanding? and, as children, are they not fit then to be catechised: even as our Saviour doth his Disciples here: What will it profit a man to gain the whole world? &c. Even nothing at all can it possibly( saith St. Austine) Quid enim in mundo stabile? quid firmum? quid porrò non breve, et incertum, et casui serviens? Q●ale istud Bonum, quod semper t●●eas amittere: quod vel auferendum metuas, vel relinquendum scias: neither is it his opinion onely, I dare appeal unto your own consciences, what answer they? confess they not accordingly: This world it is so vain, the soul so transcendently superexcellent: as that it cannot profit any man any thing, if he gain the whole world and lose his own soul. Which if any admire not, it must bee a sprightlesse Spirit and a sense past all sense. But, I hope better things of you: we have not laboured in vain: if yet in vain it may be, to have spoken so much of vanities: as indeed are, All things under Eccles. 1, &c. the Sun. I had almost said, the Sun itself: in comparison of mans soul: which is of a purer lustre, and a more coelesticall light: even, so glorious, Psal. 8. 3, &c. as when I see the sun, the moon, the Stars, Gold, Silver, those most orient pearls and sparkling diamonds: O Lord, say I, what are these but Gloowormes! what is man! what an Irradiation of that incomprehensible light, thou sittest in, and art clothed with, hast thou, settled in him& clothed him with! oh that, as Salomon I might 1 Kings 3. 5. have offer made me this day, to ask of God any thing, I could desire more: sure I would not, as Cleanthes, ask to see all things as light as the sun: but onely that our eyes might be opened, and wee enabled to behold truly, that inward excellency of mans rarest, ravishing Beauty Whereof, hactenus loquutus sum, nec tamen dixi; I have said somewhat, and yet spoken much less than Saint Austine: who stands astonished, and exclaims; O res mira, omnique stupore dignissima! As if a bushel could contain the World, or a Bucket hold the Ocean, or a spoon empty the salt-waters; as if the line of mans understanding were not too short, or the plummet of his judgement were sufficient to sound, that bottomless depth of Gods Divine-Essence: Saint Austin is of Opinion, A man may as soon understand it, as our souls: of which, saith he, there is none can conceive any thing of their matter( or immateriality rather) that is certain. So that( as Gregory speaks of God) Ipsius ignoratio, ejus verissima ratio. Shall any say, he hath seen God; and can he tell what he saw: the same hath seen nothing. Aliquid de Deo tunc cognoscimus, cum aliquid de eo non posse cognosci sentimus. Except it be by his word, except by his works; Rom. 1. 20. the Godhead, wee worship, is invisible, incomprehensible; shall any further ask, how so? Let Gregory himself answer him; Rationem qui non invenit, in infirmitate sua rationem inveniat, cur rationem non inveniat. It is the God of this world, it 2 Cor. 4. 4. is sin, hath blinded our eyes so; as that we cannot, not onely not see God, but even ourselves, our souls, as near as they are to us. But all this while, I have been but( as it were) busied, in mustering and ordering my Forces; but, as it were, charging and planting my field-pieces. Nihil nunc agere, were but to give occasion to some, to censure me; as plutarch tells us, one did Ptolomey. In a few words therefore to make some Application. Now that I have bent my bow, and made ready my arrow, to shoot it, I desire my aim may bee no other than I remember, Ionathans was, even not to wound, 1 Sam. 20. 36. but to warn: not to harm, but fore-arme. First Ministers, against undutifulness; both towards God and his people. Secondly people, against unthankefulnesse; both unto God and his Ministers. Thirdly all sorts of men against uncharitableness either towards their own souls; or the souls of their bretheren. I begin with Ministers, and that not onely 1 Pet. 4. 17. for that Iudgement must begin at the house of the Lord: but even forasmuch as, I have always accounted it as great a sin for a Minister upon a good occasion not unto preach to himself first, as, upon any occasion at all, to preach himself. Is it so, that souls are such precious jewels? Oh then the exceeding bounty of Gods goodness that hath made us, not Seekers of Asses: but, 1 Sam. 9. 3. even committed unto our care the cure of souls. And should wee not be faithful? God forbid. Vt honos, ita et Onus: as our honour is great, so our burden is grievous: so grievous as that( St. Chrysostome is confident) the Angells themselves might justly bee afraid to undertake the charge of souls. May it please you, to hear yet further, what it is the same golden mouth, assureth us: even that his heart, often trembled with horror, at the remembrance of that of the Apostle to the Hebrewes: they watch for your souls. And whose Heb. 13. 17. heart doth not? whose Belly, whose bowels pains him not, that but ever red those many scriptures urged by the ancient Fathers( a company not of Popish liars, evil beasts, slowbellyes, Tit. 1. 12. fleepy, greedy but barking Doggs) a Preciser John. 8. 36. sort of men then some, who( as the Iewes styled Abraham) call them Fathers. O their zeal, and our lukewarmness! those Eliasses, and our Elies! Our carelessness, and their considerations! Iufoelix▪ Ego( cries St. Bernard) quo me victum si stillantem, in cruce Domini sanguinem collegrssem; essetque repositus panes me in vase vitreo: quod et portare saepius oportuit: quid animi habiturus essem ●n discrimine tanto? At certe quidem id servandum accepi, pro quo Mercator non insipiens( immo Ipsa scilicet Sapientia Patris) sanguinem illum dedit. And, who is there then sufficient for these things? I know, 2 Cor. 2. 16. God indeed is a good Master, and no churlish inverted Nabal; yet, as Laban at Iacobs hands, Gen. 31. 39. so will the Lord, even at our souls require that soul that shall have been torn with beasts: Ezech. 33. 34. or stolen, by night or by day, through our want of watching. Oh, may I then ever more fulfil Colos. 4. 17. my ministry! both by keeping the flock of Christ as also by feeding, and( as a good shepherd) myself going ever before them. I grant, if God Exod. 22. call, Moses may leave Israel with a brother: and yet, I remember, Aaron was afraid to displease them. I say no more: how are children, how are servants, all inferiors disordered commonly; when as their Parents their Masters, their Superiors are from home? And yet as good no householder, as no Provision: is not he that provides not for his own worse 1 Tim. 5. 8. than an infidel? are not dry breasts one curse? Gen. 49. 25. Hosea 9. 14. 2 Cor. 12. 14. milk increaseth it not, by giving suck? Fathers can lay up for their children: Such as themselves are evil, can give them good things: not Mat. 7. 9. &c. stones in instead of bread, or instead of an egg, 1 Co● 9. 16. Scorpions. Woe is me then if I preach not the gospel! and as great a woe, if I shal abuse Preaching; as Adulterours do women: onely to satiffie mine own Lusts, and not out of a sincere desire Gal. 4. 19. to beget souls unto God, in Christ. And forasmuch as to have a tongue, greater then ones hand, is a monstrous thing: forasmuch as to build with one hand, and pull down with with the other, is a building of babel, and can Gen. 11. 9. never go forward: as I preach and profess, so would I practise a life to the edification of John 10. souls. And( as every good shepherd should before reasonable sheep) march and lead them the way rather than drive them, as calves, from joh. 11. 11. behind. Ignave venire— Te Caesar non ire jubet. Our Saviour unto joh. 11. 16. his disciples, I go: Dydimus unto his fellowes, Let us go. Children, it is ordinary, we see, they hasten after their Parents. Many are of that Scribes mind, resolved to follow their Masters wheresoever they go. Who would carry Mat. 8. 19. any friend thither, Dives so earnestly desired his Luke 16. 28. Exod. 34. 6. friends might never come? I know God is merciful, and yet( I remember) he never intends to show mercy unto him, that tempted others to John 8. 44. sin, how otherwise was he a murderer from the beginning? or, is Murder a small sin? A whore may be punished with fewer stripes, but a bawd( in all mens opinion) cannot have too many. Rebells may be pardonned, but a Ringleader hath been always cut off. I will say no more: for Prov. 17. 10. that, a word, unto the wise is enough: and as for a fool bray him in a mortar, he will never bee the wiser. To proceed, it remaines our speech address itself, unto you, Beloved: oh how thankful should you be unto God! who, when as he might never have created man, gave him a being, a Being more excllent, not onely than, Apes, asps, Spiders, toads, Hogs; but even the noblest Gen. 1. 2. Beasts: provided him( as it were an house ready furnished) this whole world: and is pleased to afford us a soul more worth, than all these things. O sing unto the Lord therefore ye Saints Psal. 30. 4. of his especially, bee thankful unto him! And since it is so, your goodness cannot reach so high, Psal. 16. 2. 3. as unto him; oh let it express itself, unto his! I desire not, Brethren, all your sheaves should bow Gen. 37. 7. down to ours. Much less( as Caesar, and Pompey) are we unwilling to aclowledge Aequalls, or Superiors. We disclaim those several Blasphemies; that a Priest so far excels, even a King, as a man doth a Beast: that by how much God, is better than a man, by so much is a Priest better, than a King: that whosoever praeferreth a King, before a Priest; praeferreth a creature, before his Creator. he( who knows all things) John 21. 17. knows we desire( as Gregory wrote unto Mauritius) even to be subject unto higher powers; and are Rom. 13. 1. so, for conscience sake: we defy, as Antichristians, Rom. 13. 5. all those vain boastings: that, look how much the sun is bigger than the moon, so much is the papal Power greater, than they imperial. Capistranus, I should think, deserved Capistrum for saying, the Pope was the Emperours Lord. And yet what wonder? when as not onely flattering, fawning, Canonists; but even his Holinesse itself is so profane, as to wrest scriptures, 2 Pet. 3. 16. to this purpose. But, I remember St. Pauls observation; evil speeches corrupt good manners. I am 1 Cor. 15. 33. afraid many a righteous Lots soul, may have been too much already, vexed in seeing and hearing, of 2 Pet. 2. 8. Ezech 16. 49. the Pride of sodom, my hope is, wee have better learned Christ, and of him to be humble, and not Matth. 18. 4. Matth. 20. 25. Matth. 23. 8. Iam. 3. 1. 1 Pet. 5. 3. to exercise any such Power: of St. james, not to be thus many Masters: of St. Peter, not to Lord it &c. an argument( me thinks) sufficient of itself,( had wee not other) to improve the Popes claim of succession, unto St. Peters chair: forasmuch as St. Ambrose, worthily; Qui fidem Petri non habent, nec habent haereditatem Petri. But to leave them, and return unto ourselves( beloved Brethren) howsoever wee neither desire not deserve such honour: yet( as the Lord liveth, and as you would have your souls live) may you not esteem of us otherwise than becometh 1 Cor. 4. 1. the Ministers of Christ, and Stewards of the Mysteries of God. Yea may not despise government: presumptuous are they and selfewilled, that speak evil of Dignities. Saint Pet. 2. Epistle chap. 2. v. 10. &c. Saint Iude verse 8. unto the 12. Obey ye must all such, as have the rule over you; for they watch for your souls. Rob Heb. 13. 17. 1 Tim. 5. 17 them not of their own, that double honour you owe them, both of respect and reward: and to this end, remember always they watch for your souls. What makes a physician more esteemed, than a Farriour: is it not because the former undertakes yourself, whereas the latter gives physic onely to your horse? What makes a Lawyer a Physitians superior, but for that a Good-name( we say) is better than life? what is a Gold-smith more than a Smith, but so far as he deals in gold, whereas the other in iron, or copper? And if so, what should I say more? But only know know such as watch for your souls. 1 Thes. 5. 12, 13 Know them, I say, and aclowledge them, worthy of double honour. Observable it is, that of old, the Hebrewes had but one word; to signify Gen. 41. 50. both a Prince and a Priest: observable that of old, jehoram the King thought it no disparagement Iehoida the Priest should match with Iehoshebeath, 2 Chron. 22. 11. his daughter: observable, what St. Peter saith, a royal Priesthood, memorable, what a worthy Benjamin 1 Pet. 2. 9. lately well observed, that( amongst other sins, Germany was guilty of forsaking the Levite. Deut. 12. 19. But we are not: I would to God, I could say so! what meaneth then, our praeferring of every steward of our houses, every master of our horses, very falconers and Huntsmen, before such as watch for our souls! I am ashamed, not onely their respect, but even their reward should be so little. God lay it not to our charge! Had Acts 26. 24. too much learning( think you) made St. Paul mad? or are not wee? that, whenas he chargeth Timothy so strictly, to give attendance to reading; as the 1 Tim. 4. 13. 16. onely means, whereby best to save both himself and others: are of opinion( or seem to bee) there is no such need, our ministers should have Libraries: otherwise, why give wee them not so much at least, as may buy them a Bible. And St. Austin? except wee expect they should keep their Families for nothing, or spend of their own, as if Christ and his Apostle, were not worthy to teach us: or had not, that: The labourer Luke 10. 7. is worthy of his hire: he that preacheth the gospel 1 Cor. 9. 14. should live( not by the benevolence perhaps of Gossips but) by the gospel. O that I were sure, for such things, God would never visit: that his soul would never be avenged on such, as tender so little such as watch for their!— said m●tos praestat componere fluctus. I had rather pray than prophecy. To wind up all, and draw towards a conclusion, we are wont to say, Charity begins at home: james 2. 8. thy neighbour as thyself: is the royal Law. I would have all men therefore first endeavour to save themselves. I say not but, that they should others also: forasmuch as though Cain held the Gen. 4. 9. contrary, yet we should know better, even that we are our brethrens keepers; and ought to be careful, as of their good name, their bodies, their goods so, much more of their souls. St. Austin is peremptory; Qui errantem non &c. He that will not save his brother, shall be condemned and damned with his brother. Is it not lamentable? Cadit Asinus, et est qui sublevat; perit Anima, et non est qui manum apponat. If our neighbours ox stray, wee bring him home: if his house be on fire, wee run to help him▪ if he let but fall, his purse, we call upon him: and yet who cares for his soul straying, set on fire by Hell, falling away unto Iam. 3. 6. swearing, profane jesting, drinking, drabbing, hypocrisy, lukewarmness? all which are ways( and a thousand more, Mundus enim laqueatus) men lose themselves in, for want oftentimes of better directions, even from such as see them entering( as it were) these paths of Death. And yet, of all others, would I have thee chiefly to keep thine own heart, so; as that no Ignis fa●●us▪ Prov. 4. 23. the devil himself may never mislead thee by false lights, into that most deep and narrow pit, he laboureth to precipitate our souls in. In the fear of God, hearken then unto council; comes that old Broker, at any time, unto thee; bid him( as those Martyrs were wont to reply unto their tormentors, those Tyrants) bid thee somewhat worth thy soul: say he do this whole▪ world, ask him whether he think it bee worth heaven? should he say so; ask him what he lost then by being cast out thence? and withall forget not he Gen. 3. 4. was a liar from the beginning, and may therefore the more justly always be suspected. But, oh the folly of man! I have seen them often laugh at children, who are wont to part with gold for counters, with any thing for an apple, I have heard them much blame such Gentlemen, as are willing to kill a gelding of twenty pounds price in hunting a beast hardly worth so many pence. Who pities not a youngster, selling away his whole Patrimony unto an usurer, even for a great deal less than half the worth of it? Yet alas! how many, thousand, even for nothing, exchange their souls: and give themselves unto the devil; who had rather give them any thing, than miss of such a bargain. O the weakness, the wickedness of prodigals now a dayes! it was not so, from the beginning. I read indeed of our 2 Cor. 11. 3. Grand-mother, how at first shee was beguiled; yet I wonder not( so much the less) for that it was through subtlety: and she was a woman, and therefore also more credulous. I wonder so much the less, for that none had then ever heard of any such Cheater before: so much the less, for that even she was wiser than her children: for, albeit Gen 3. 5, ●. she sinned, yet was it in hope to be like God: as also, because she saw the three that it was good for food, pleasant unto the eyes, and a three to be desired, to make one w●se. Adam he sins, to gratify his wife; but we, to pleasure an enemy: the murderour of our first Parents, and one would have cozened us( even then) of our chiefest inheritance. To proceed I read of Esau, profane Esau, Heb. 12. 16. that he sinned; and yet I read withall, that it was by selling away his birth-right onely, Gen. 25. 29, 30, 31, &c. unto a brother, praeferred by God, in his extremity, for a mesle of Pottage he could not otherwise obtain. I remember Balaam, and his sinning; and yet served he satan not without wages: 2 Pet. 2. 15. Iude. 11. such as they were, yet( I dare say) were they as good, as ever the devil gave any. What should we speak of Achan? it is granted he sinned, josh. 7. 21. and yet withall observable, it was for a wedge of Gold, two hundred shekels of silver and a babylonish garment. I red of Ahab and his complices, 1 Kings 21. how they sinned; even for to get Naboths Vineyard unto the King: and both Kings and queens favour unto themselves. I read of Gehezi 2 Kings. 5. 23. that he sinned, and I read withall, that it was for talents, of silver and two changes of raiment. I remember Iudas, he sinned, but it was for thirty pieces of silver: a goodly price indeed, and yet better Matth. 26. 15. Zechar. 11. 13. Acts 8. 18. 19. then nothing. I rememember Simon Magus, he sinned; and yet in hope of that( if any man might hope to buy) there might many more be as forward to purchase, such admirable gifts of the Holy-Ghost. It is recorded of Pope Sylvester, that he sold away himself unto the devil, and yet withall was it for a Triple-Crowne: and Gen. 9. 25. instead of Canaans title, A Servant of Servants, even Gods own prerogative, to bee King of 1 Tim. 6. 15. Revel. 17. 14. Kings and Lord of Lords. I might easily tyre, both myself and you, in recapitulating such like instances: 1 Cor. 10 11. it is certain, their Examples are written for our admonition; upon whom the ends of the world 2 Tim. 3. 3. are come: when as men are voided of all affection. As appears, in that they love themselves so little; as that, even for nothing they now bestow their souls vpon the devil. I am ashamed to consider, how many sin without all hope, either of profit, pleasure, or any thing If I might, sure I would not but upon condition, of a life longer than Methusalahs age thrice told: Gen. 5. 27. I would not, except with a proviso, I might enjoy whatsoever my heart could desire: and that should be, a kingdom as glorious as have the Saincts; a beauty as superexcellent as is that of Holinesse; freedom from all misery: fullness of Psal. 16. 11. all joy for evermore; God, his incomprehensible Majesty, and an everlasting possession of that beatifical vision in his eternal Glory. But alas! men dream of none of all these things, for a short frenzy, for a fancy, for a nothing, it is they forfeit their souls wilfully. For in truth, what gets a common swearer? is he not discommended by all men, even by his own companions? is he not discredited for ever? so, as that when he speaks truth, it is hard, for any to believe him, though he swear. What gets Drunkard for his soul but want of reason, sense, mememory, money? what are all wants, but privations; or Privations but mere nothings? An Adulterer, what gets he for his soul? but( as the Drunkard) in his body the punishment of his sin; by Rom. 1. 27. 1 Cor. 6. 18. his sin, an inclination to sin; by that inclination, custom; by custom, a contracted hardness of heart; and what are all these but Privations? or what are Privations, but mere nothings? I might be infinite in particulars, I will therefore but name two more. What gains an usurer, by his oppression? indeed, eight in the hundred seems faire: besides that many times, he swallows down whole manours at one morsel. Oh but, wants he not wit all this while, that( as Salomons fool) hath a Price, but must have Prov. 17. 16. others to lay it out for him? wants he not wisdom, that cannot understand( or will not conceive) such as bite shall bee devoured? What gains Galat. 5. 15. a Carnallist by his hypocritical profession, an outward form of godliness onely without the power 2 Tim. 3. 5. thereof? he cries out of Puritaines, in the mean time himself is is the greatest; both in opinion and practise: for, he thinks other men should be without all sin, and is angry, any should urge him to be more holy. I would wee were all Hypocrites! said Athanasius: and so say I, would God thou wert a puritan! as the name is now used( most commonly) for any Zealous Person. Ought wee not to bee fervent in Spirit? is it not Rom. 12. 11. Galat. 4. 18. Revel. 3. 16. good to be Zealous? hath not God threatened such as are lukewarm, he will spew them out? Oh then, that thou wert hotter! even for thine own souls sake: that thou didst not want that Light of Gods countenance, the assurance of his favour, Psal. 4. 6. those sweet ravishments, manifold consolations& graces of Gods Spirit! O that sincerity might free him, from that anguish, those agonies, despairing thoughts, whenas his soul is going, but himself knows not where, and therefore expostulates, O Animula, blandula &c. My sweet friend, art thou leaving me! whether! may I hope to be happy! why see I no light! Into a land of darkness must thou! oh that I had eaten and drunken, and taken my fill with thee! better have had some comfort of my life than even now bee cast out of Gods mouth, his kingdom, Matth. 25. 41. into hell, among Devills, even for all eternity. O then( Beloved) I would I might, as St. John joh. 3 Ep. 2. to his beloved Gaius: if I may not: I shall wish at least, our souls may prosper and be in health, even as our bodies prosper. Our bodies( I see) are fed, well clad& accordingly adorned; dwell most willingly in the best air, are provided for, both of purges and cordials, have leave given them to rest, exercise, match according to their degrees: oh that our souls were no more neglected! I am sure we would esteem more of that 1 Pet. 2. 2. Revel. 6. 11. sincere milk of Gods word, more of those long white robes of Christs righteousness; of that chain of graces, recommended unto us by St. Peter: avoiding 2 Pet. 1. 5. &c. infectious persons, and places, we would purge out all that old leaven and become a new 1 Cor. 5. 7. lump: we would strengthen ourselves, with renewed resolutions of better obedience,& more zeal, and not suffer our hearts to be overcharged with those many cares of this life, but exercise our Luk. 21. 34. 1 Tim. 4. 7. jo●. 3. 28. 29. souls unto godliness: and not match them unto base Lusts, but unto Christ their Spouse. To conclude all: as we take care for our bodies after death; so let us think of our souls: Is it not fitter Abrahams bosom should receive them, than that Luk. 16. 22. place of horror? is not there, the worm that never Mark. 9. 44, 46, 48. dieth, the fire that never goeth out. I pray God then, receive our Spirits, and deliver us from all evil: for thine( O heavenly Father) is the kingdom, thine is the power, thine is the glory, for ever and ever Amen. Laus Christo nescia FINIS. ERRATA. Quas fueram Praesens emendaturus, arun▪ Emendet mendas, Lector, amica tua: absence a Prelo, liber quin ab omnibus ●pse Mendis sim, parvus quas habet iste Liber? Nec cur non Praesens fueram, fugiat modo quanquam and nisi quis credat, verba dedisse mod●: Quod prohibete nefas Superi! praesum quibus, ●egr● Non unquam intersum, numina rest 〈◇〉. Mira nec haec cuiquam videantur; nov●●, 〈◇〉 Oder●nt charo corpore abbess suo. Clarior at quanto est Anima! o quam pulchrior 〈◇〉 Forma mihi, Su●●●● plena decora Dei!