The Principles of Christian Practice, Tract · Point of doctrine 5

The Principles of Christian Practice · Tract · Point of doctrine 5

p. 137Verse 26. For what shal it profit a man if he gain the whole world, and lose his owne soule? Or what shall a man give in exchange for his soule?

IN this Verse our Saviour enlargeth the former doctrine by a 2. Argument: unprofitablenesse of winning all with the soules losse.second reason, drawn from the unprofitablenesse of winning the world with the losse of the soul; & seems to prevent an objection, which might rise up in the minds of his hearers, thus: But wee see that this is not to provide for the Prolepsis.safety and comfort of life, for those that care not for following thee, live at hearts ease, in plenty and fulnesse, they are on the rising hand, & are the only gainers p. 138in the world, only wee are losers, and have left all, and betaken our selves to an afflicted & despicable condition for following of thee; why might not wee looke to bee gainers too? To which our Saviour directs his answer; They are indeed gainers in the world, but if they were gainers of the world, there is a greater loss neer them, than all that gaine, even the loss of the soul, which as it is the most incomparable loss, so is it the most irrecoverable loss of all, but a just punishment of that man, who by losing Christ wil save his own stake. For the meaning of the words.

What shall it profit a man?] That is, What shall it any way better a Exposition.mans estate? The English is somewhat too short for the Greeke, the word profit being amongst us foreign.commonly used for the increase of riches; but the Greeke comprehends also the gaine of honours, p. 139preferments, pleasures, or any other thing, whereby the estate is bettered, either indeed or in appearance.

To win the whole world.] This is spoken by way of supposition: for no man ever wonne the whole world. Alexander won much of it. Ahasuerus was Lord over 127. Provinces. But never any could win the whole: yet suppose a man should winne the whole world, this would fwell to a great bulk, if wee consider both what is included in the word world, & what in the word gaine the world.

1. By the world is meant, not World, what it is here.only the frame of heaven & earth, & the creatures, but all that a naturall mans heart can desire in the world, or can wish for his full contentment, such as honours, pleasures, & all the delights of the sons of men: In which sense Paul saith (Gal 6. 14.) I am crucified to the world, & the world to mee, that p. 140is, I have weaned my selfe from the desire of all such worldly contents, as naturall men make their only portion; yea, I am ever dead to such desires. This then is the meaning: Suppose one man could gain all the world, and honours, & pleasures that all men on earth joyntly or severally have, yet what is it to the soules losse?

2. In the gaining of the world is Gaine of the world, what.included, 1. A right & title. 2. Possession & hold. 3. Fruition & content. …4. A certainty of holding the whole. For all these goe to a cleare gain: yet were all this, nothing to the losse of the soule.

And lose his soule.] That is, and lose himself: for so S. Luke expresseth it, ch. 9. 25. If he destroy or lose himselfe. And so by an ordinary Hebraism the soule is put for the whole person: Seventy soules went Gen. 46. 27Gen 46:27downe into Egypt, that is, seventy persons. And the soule cannot bee Bucer.lost, but the whole person must p. 141perish. And the soul cannot be but lost, when he is offended, who can cast both soul and body into hell.Luk. 12. 5.Luke 12:5

Or what recompence shall a man give in exchange for his soul?] That is, no exchange can countervaile the losse, nothing in the world can redeeme the soule: as if hee had said, Devise what you can, all the world cannot, nor can a thousand worlds redeeme a lost soule: And therefore, as the losse is the greatest, so it is most irrecoverable, and impossible to bee made up againe.

Now something is observable: Notes from the manner of propounding this truth.1. Out of the manner of propounding: 2. Out of the matter propounded.

The maner of propounding is by a continued interrogation: which not onelyonly carrieth in it more strength than an ordinary negation, but stirreth up the hearer to ponder & wel weigh the matter, as if he were to give his judgment p. 142and answer: As if the Lord had said in larger speech, Tell mee out of your own judgments & best understanding, let your owne consciences bee Judges whether the whole world were a reasonable gaine for the loss of the soul, or whether the whole world could recover such a loss, or no. Wherin note,

1. That the Ministers & Preachers 1. Note. Preach well for matter & manner.of the Word, after the example of Christ, must not only be carefull of the matter, what they teach, but also of the manner of teaching, so to instruct, as to sharpen & set an edge on the word, so as men may bee brought to commune with themselves, and enter into their owne hearts, to whet upon themselves things delivered, to embrace that which is good, and hate the contrary.

Jer. 6. 27. the Prophet must try their wayes: the Lord set & sent him, that hee might know and try p. 143their waies. To try metall, is, to bring it to the touch; so Gods Minister must bring men to the touch, & so touch upon their sins and drosse, as the guilty person may feele himselfe touched, and tryed with the reproofe.

Thus did Nathan in the Name of the Lord with David his King, Thou art the man, 2 Sam. 12. 7.

Thus the Lord himself (Deut. 10. 12.) after he had made rehearsall of manifold benefits conferred on his people, askes themselves the question, And now Israel, what doth the Lord require of thee? as if he had said, Think with thy selfe, and say, if he deserve not the love, feare, trust, and obedience of thy heart and life.

Isa. 5. 4. after the Lord had shewed, how he had chosen, planted, hedged, and dressed his Vineyard, hee summons them to give answer to this question, What p. 144could I do more to my Vineyard? As▪ if hee had said, Say within your selves, and be Judges your selves, whether your wild grapes proceed not from your selvs, & from your own naughty disposition, & not from my want of manuring.

One reason hereof is taken from Reason 1.the love of the Minister: Our love must direct particular doctrine to him, whom we would profit and help toward heaven: Colos. 1. 28. Pauls affection caused him to admonish not all men, but every man, & to teach every man, and to present every man perfect in Christ.

The other from the fruit & pro fit of the Ministry, wherein God 2.gives the learned tongue, that by Isa. 50. 4.Isa 50:4speciall application the doctrine may bee brought home to every mans heart, and the heart may bee taught in wisdome. It is the life & excellency of preaching, to be an able Minister of the Spirit; by the shril trumpet of the Word to p. 145awaken the drowsie consciences, and set mens sins in order before them. And otherwise, let a man teach generally, without application, long hee shall teach, and his people remaine untaught: the bellowes shall be burnt in the fire, but the drosse remain still. A garment fitted for all bodies, is fit for no body; and so is it with doctrine: Or as a loafe of bread set among the children, but none can they get cut and given them.

Which teacheth people how to esteem of such Preachers as labour Use 1.in application, and hold the glasse of the Law before mens faces to see their spots: namely, not as the world doth, troublers of Israel, or spy-faults, or invective Preachers; nor as our Libertines hold them, Legall Preachers. No: but Ministers of Gods rich mercy, whose wonderful favour it is, to send us a Nathan that will say, p. 146Thou art the man, This hast thou done. Were not the Disciples of Christ Preachers of mercy, and the best Evangelicall Preachers? yet what sharp points had their doctrine to pricke and pierce the hearts of men, to make them cry out, Men and brethren, what shall we doe to be saved? Act. 2. 37.

Be also contrary to the practice Use 2.of the world, who most distaste that word which comes neerest to the conscience, and neerest the bad customes and fashions of times and persons: Whereas indeed a good heart honours the Word for nothing more, than discovering the thoughts, secret speeches, and practices: in nothing more can it be like to God; an Idiot, an Infidell now can acknowledge it to bee the Lords, 1 Cor. 14. 24. 25. God is in you of … truth. What difference between Gods word and mans, if it should not reach the conscience? Where p. 147were the Spirit in it, if it should not discerne the spirits, and divide Heb. 4. 12.Heb 4:12between the marrow and the bone?

Lastly, it discovers the practice Use 3.of wicked men, who shrink more at the curse, than at their sin; and when they cannot blame or deny what is said, then to flie upon the Preachers purpose and affection: So ranking themselves among those wicked ones, who rebuke the Priest, Hos. 4. 4. Such a one wil not appeare an Atheist, therefore will approve the doctrine: but he remaines an hypocrite & enemy, therefore reviles the person, and in effect rejects the doctrine. This of the first note.

2. In the manner note another 2. Note. In weighty matters use speciall vehemency.point of wisdome, namely, in matters of much importance, as is the losing of the soule; or else of great danger, as is the winning of the world, to use more than ordinary vehemency. The wisdome of God p. 148speakes not of tything Mint and Cummin, as of the weighty points of the Law. Neither hath every Verse in the Bible a verely, or a behold in the beginning, or a Selah in the end. But in matters of greater intention or excitation some star is held over them, that he who reades, may consider.

Our Lord expressing such vehemency here, shewes it the greatest matter in the world, the gaining of heaven, and saving of the soule: And that the greatest danger in the world is, the gaining of the world by the losing of the soule. Can a man grapple thornes together, and not feare pricking? Can a man walk on snares safely? and such is the gain of the world, Mat. 13. 22. and 1 Tim. 6. 10.

And therefore, as the end of the whole Ministery is to draw men Use.from earth to heaven; so if in any argument, we the Ministers could be more earnest & perswasive, we p. 149had need lay weight upon this (as in this our Precedent) in haling men from the gaine of the world, to the gain of themselves, from the care of the body to the care of their soules, and from the eager pursuit of all false profits, to the purchase of the best and surest commodity, which shall eternally enrich them to life everlasting.

3. Our Saviour in the manner 3. Note. We are naturally addicted to the world.teacheth, how naturally wee are all of us inclined to the world, to seek it with all greedinesse, and so have need of many and strong back-byasses: In that this care is implied here to be, 1. the first care of a naturall man, because it is of a sensible profit & benefit: 2. the most vehement care, in that a naturall man sets his soule light for it: 3. the most insatiable, in that a man would gaine (if it were possible) the whole world: for, hee that sets his heart on silver, p. 150cannot be satisfied, Eccles. 5. 9. And this unmortified desire for the unsatiablenesse of it is compared to the Hors-leach, which is never full till he burst. Neither indeed can the round world (if a man had it all) fill the corners of a covetous mans heart.

Ob. Oh but many naturall men have despised the world: Some Philosophers have cast away riches; Cr…es.and this, some orders of Papists professe: and therefore every man is not naturally carried after the world.

Answ. I answer: 1. It was not hard for many to despise riches, when they saw they could not attaine them. 2. Some by common grace, above nature, are repressed and restrained: for many such common gifts are bestowed on wicked men, for the common good of mankinde, and upholding of humane society; and otherwise every man would bee a p. 151wolfe and devourer. 3. The vow of voluntary poverty in hope of merit is blasphemous, a fruit of pride, a grosse hypocrisie, and nothing lesse than poverty indeed. Well said one, The purse is easier left than the will; and if you will, Facilius saccus relinquitur, quam volumas: si vultis, & retinendo▪ relinquitis. Use 1.you may hold it, and yet leave it.

Every covetous man then is a naturall man: where covetousnesse reigns and commands, there nature swayes; and they are not only under this, but all their sins▪ A covetous man, & a godly man, are incompatible; no more than a man can be in heaven and earth at one time. Findest thou thy heart bowed downward, and fixed on earth with full desires? never deceive thy selfe with profession of religion or godlinesse: for, religion entertained as well as professed, 1. would shew thee better Religion, what it doth to expell covetousnes.things: 2. affect thee with them as with thine owne: 3. order unquiet and unsatiable desires. True p. 152contentment with food & raiment, 1 Tim. 6 6.1 Tim 6:6if God give no more, is the daughter of godlines. 4. It would make thee and all thy wealth servants of grace, employed for God, and thought best saved when well laid out. Consider, and deceive not thy selfe.

Againe, even professors of Religion, and those that in part are 2. Earthlines in the godly, very scandalous.gotten out of the world, must espy flesh and nature still at worke, and returning upon them in this behalfe. It is a common, and too just an imputation on many, who make their profession heare ill, & their Religion doubted of, that they binde up their hands from doing good, & from furthering their own reckoning, yet all this while professe a farre degree in mortification; when, for any thing a man can see, there is little difference between them and worldlings: you may observe them in their trading and p. 153calling, as intent, as untrusty, as griping, as ordinary in the mysteries and crafts of their trade, as the ordinary worldling: Move Nonsolùm avarus est, qui rapit aliena; sed & ille avarus est qui cupidè servat sua. Aug.them to pious or charitable duties, you finde many of them as barren, as grudging, as penurious; you would thinke you had a flint in hand to fetch out water. Pence are pull'd from them as their joynts; and silver out of their purses, as bloud out of their veins. Here is a faint profession of godlines; but the life, the power, the spirits are oppressed. May we not say now, their riches & cares are thorns to them? Oh that we were wise to discern how these thorns supplant and unroot the Word, & while they root themselvs, undermine the counsels & exhortations of it! how they draw away this moisture, that should preserve the growth and greennesse of Christians, and keep the comfortable heat and shine of the Sunne of p. 154grace from us, as thorns do! Oh see and bewaile the curse of our sin, that our earthly hearts should bring forth thorns and thistles to the choaking of the seed of grace! and then be ever cropping or unrooting them.

This of the maner of propounding these truths.

The matter affordeth sundry instructions.

1. The more a man is addicted Doctr. 1. Danger by earthly gaine, to lose the soule.to gaine the world, the greater is the danger of losing his soule. They that will be rich, fall into many temptations and snares, 1 Tim. 6. 9. and surely, hee that walketh on snares, and on many snares, walketh not the safest. Ecclus. 5. 12. Solomon observed an evill sicknesse under the Sun, riches reserved to the hurt of the owner. Pro. 1. 17. In vaine is the net laid before the bird: for, she is so greedy of the bait, that shee forgets the danger, and loseth her life: p. 155So is every one that is greedy of gaine, which takes away the life of the owners thereof (as in our New Translation.) Yea so strong a snare the Divell thought this, that he assaulted Christ himselfe with it, and kept it for his last & most violent on-sett, if all other should faile him: All these will I give thee, Matth. 4. 9. and when this would not worke, hee departed hopelesse. And what else doth our Lord affirme, in saying, How hard is it for a rich man to be saved?

For first, the gain of the world Reason 1.commonly estrangeth the heart from God, from heaven, from thoughts and desires of it. The love of the world is an Idolatry Col. 3. 5. Jam. 4. 4. … Psa. 73. 27.Col 3:5Jas 4:4Ps 73:27and spirituall Adultery, whereby the heart goeth a whoring from God: and as the adulterer gives the strength of his body to a stranger; so the worldling gives the strength and confidence of his soule to a strange god, the god of p. 156the world, & saith to the wedge, Thou art my confidence, Job 31. 21. As the Idolater sacrificeth to his Peccatum avariti…, mentem quum infecerit, ita gravem reddit, …t ad appetenda sublimia at…olli non possit. Greg. moral. l. 14.Idoll; so the worldling is the Priest that sacrificeth to the world and Mammon. And as the Idolater serves his Idoll, & worships it; so the lover of gain bestowes his love, affection, service, honour, and time upon the world, to get or increase it, and thinkes all the time set apart to Gods service exceeding tedious and burdensome. And is not the Idolater in danger of perdition? or else an Adulterer?

Secondly, desire to be rich and 2.gaine the world stuffeth the soule with a thousand damnable lusts, every one able to sinke it to hell. This one sin brings in a band and army of wickednesses; swels the heart with pride, deads it with security, begets a licentiousnesse and boldnesse in sinning, fils the hands with wickednesse & robbery, p. 157the mouth with oaths, curses, lyes, against God and conscience, the house with bribes and riches of iniquity, the belly with bread of deceit, usury, and oppression. In one word, it is a fruitfull root of all evill. 1 Tim. 6. 10. and a covetous person is a most Sed quae reverentia l… gum? Quis metus aut pudor est unquam properantis avari? Juven. sat. 14.vicious person; no sin will he forbear, that may bring him in gain: he is a fit anvile for the Divell to forge & hammer out any mischievous device upon; as in the examples of Ahab, Balaam, Judas, Demas, all carried in the violent stream of this sin to hainous acts against their consciences. And doth not so cursed a root endanger the soule?

Thirdly, desire of gaine threatens 3.danger and singular detriment to the soul; because it brings it almost to an impossibility of repentance and solvation: Matth. 19. 20. It is easier for a Camell to passe through the eye of a p. 158needle, than for a rich man to be saved: the reason is, because it commonly frustrates the meanes of repentance and salvation. Our Saviour noteth it in those two Parables, Mat. 13. that all the seed cast among thornes of worldly cares is choaked: the thorns hinder the sun-beames from shining on the blade and stalke, and unroot it within. And, what was it else, that kept men from the supper of the great King, but buying of oxen, marrying of wives, and other worldly occasions? What pulled good Martha from the feet of Christ, and from hearing his gracious words, but distractions about many things, which Luk. 10. 41. 42.Luke 10:41Luke 10:42made her forget the one thing necessary?

Doth not our experience shew us, that of all other men, worldlings, who are in their thousands and ten thousands, are most dull and uncapable persons in spirituall p. 159things? Call them to workes of justice, piety, mercy, neighbourhood, to uphold the worship of God, to exercise bounty and beneficence, wee speake to deafe men, and shall as soon persw ade the pillars they sit by. If they come to Church, and heare, and get a little understanding, and be convinced, and prick't a little, the cares of the world choake all presently, and their covetousnesse suffers them not to profit by any preaching; as the Prophets, Ezek. 33. 31. Of all men the bitterest enemies, and scorners of their teachers, are covetous men. If Christ himselfe should come and teach them, they would scorne him. These things heard the Pharisees, and mocked him: for they were covetous, Luke 16. 14. they pretended other things against Christ; but it was their covetousnesse that kept alive their malice.

Fourthly, as it keeps ou… grace p. 160in all the meanes of it, so it eates out & casteth it out of the heart; as the lean Kine ate up the fat, and were leane and ill-favoured still. How many Apostates and Revolters confirme this truth, who in their lower estate could reade, pray, keep the Sabbaths, and their private watches with God, could instruct their families, and use diligence in good waies & meanes; but now resemble the Moone, which never suffereth eclipse but at her full, and that is by the earths interposition between the Sunne and her selfe? Better had it been, that these had never seen penny of their wealth, than to have exchanged such things for it. And is not the soule now in danger?

Quest. Is it not then lawfull to labour for riches, for our selves and ours to live well and honestly in the world?

Answ. God hath enjoyned man p. 161to labour, and consequently, permitteth him the reward of it for the sustaining and upholding of himselfe and his family. Againe, there is an honest care for the family, which is part of a mans calling enjoyned by the Apostle, if any man provide not for his family, hee is worse than an Infidell, 1 Tim. 5. 8. But the thing condemned is the seeking of the

world

1. Out of order.Whence this danger commeth.

2. Out of measure.

1. The former, when we seek it in the first place, as that which 1.wee can worst want; when the unbeleeving heart saith in it selfe secretly, I must attaine this and that profit, and pitch of estate, I must compasse such and such a project, and then I will become religious and devout: contrary to our Saviours counsell, Matthew 6. 33. First seeke the Kingdome of God.

2. Out of measure: both seeking p. 1622.more than is sufficient, and with more care and affection than is warrantable: when for the matter, nothing is sufficient for their desire, but they are as the grave and Horse-leach, and say ever, Pro. 30. 15.Prov 30:15Give▪ give, Eccl. 5. 9. he that loveth silver, shall not bee satisfied with it. And for the manner, their care is immoderate, cutting, distracting the heart, engrossing the thoughts and desires from better things, extinguishing faith, consuming the time, deadning prayers, cutting off testimonies of love, resolving to part with nothing for Christ, and to suffer▪ lesse for him if it were possible; and in a word, not knowing any moderation.

Object. But then we are in good case, and none of us so bad.

Ans. It is hard to find a man not entangled for wealth, or by wealth; and the lesse the danger is seen, the more it is.

p. 163All which may lead us into our selves, to take notice of our Use 1.pronenesse and propensity to this sin, which no man willingly confesseth, and those that are deepest in it, and swarm with all sorts of evils flowing from it, doe least discern it in themselves. For why? 1. The Apostle (1 Thess. 2. 5.) calleth it coloured covetousnesse: it Covetousnes a sin hardly noted & confest: whymaskes and hides it self by many subtle evasions. 2. It is an inward sin, lurking in the spirit of a man. 3. The dust of earthlinesse putteth 1.out the eye of the minde, or at 2.least darkneth the understanding, 3.that it doth not easily discerne it. Yet,

Must we be convinced of it in our selves, and of our danger by Markes of it.it: for first, while we have more care for earth than heaven: secondly, 1.while wee more joy and 2.trust the meanes than Gods promises or providence: thirdly, 3.while we can compasse our gain p. 164by fraud of speech or deed: fourthly, while we are remisse in 4.meanes of salvation for love of 5.the world: fiftly, while wee are distracted and discontented with the things we have. All the world may see our conversation is not without covetousnesse: and Heb. 13. 5.Heb 13:5where is he that can say his heart is cleane? Let us therefore bewaile our selves, who thrust our selves into such dangers by so base a vice as should bee found in none but Heathens & Infidels.Mat. 6. 32.Matt 6:32

Also it may moderate our delights in these outward things: Use 2. Overjoy not these dangerous comforts.We think our selves happy & beloved of God, when wee prosper in the world. We rejoyce in our wealth & in-comes, and beare up our head aloft, because wee have gotten more than many others. But may not many see in their wealth, how they have endangered & hazzarded their souls? How many do highly conceit of themselves, p. 165& are well conceited of by others, because they are rich? but if either themselves or others should see how farre off salvation they are by means of their riches, they would soon change their note and minde: And why may they not see this? Is not the Word a dead letter to them, or choaked in them? Is not Christ kept out, & his Spirit beaten out by the god of the world? Are not religious duties laid aside? & they so much the more forgetfull of God, as he is more bountifull toward them? Is there not as much crop of the seed sowne in a thicket, or a thorne hedge, as of fruits of grace from them?

Likewise it may moderate our Use 3.sorrows in afflictions, in losses, & in the bitter suffrings here below: seeing thereby the Lord weaneth us from the world, and from the love of those things which are so dangerous to our selves. Well we p. 166may as children cry, when the father takes away a knife from them: but it is our safety to want what may hurt us so much.

Lastly, let it moderate our desires, to use the world weinedly, Use 4. How to avoid the danger of earthly gaine.even as the Mariner the sea, he cannot leave the sea, only he must avoid the rockes and dangers.

Quest. How?

Answ. By foure rules.

1. Labour to descry those 1.rockes: note the fearfull attendants of this sinne, how easily it swalloweth unlawfull things, what mischiefes usher it, and are perpetrated for mony; the poore shall be sold for shooes, their faces ground, justice perverted, little and false measures, great and unjust prices: Balaam will curse, Gehazi will bribe, Demetrius will cry downe Paul for his Images, Judas for a little mony will sell his Master, and Christians will deny their profession for a p. 167vile price: here is Mammon of Luk. 169.iniquity, the next odious name to the Divell himselfe.

2. Consider the distance of 2.that we desire, and that we hazzard for it: in the vanity of this life, and the eternity of that wee expect; in the basenesse of earth which we covet, made to tread under our feet, and the precious soule of man, which is from heaven, and hath no earth in it: Nay, God hath made the body of man upright, and his face lifted up from the earth, that hee might conceive how high his soule should be elevated from it. And why should he take that into his heart, which the Lord hath cast under his feet?

3. Labour to esteeme of the 3.world, as Israel of Manna, and that wealth is but for the day; and if this dayes gathering or labour will serve this daies food, so shall to morrowes labour supply p. 168for to morrowes meate: Esteem it a moveable, but God is the portion: Esteem it a meanes, but man lives not by bread onelyonly, Mat. 4. 4. God is our life, and the maintainer of it: Why then doest thou not cast over thy care to him, and confine it to the day? Hee gave thee thy body, will hee not give rayment also? Hee gave his Sonne for thy soule; will hee then deny food for the body? He made the mouth; and will he not give meat? Doest thou trust him for the salvation of thy soule, and not for the provision of thy body? for heaven, and not for earth?

4. Pray to finde the extreme 4.need of Christ and his righteousnesse, and that all other things are but conditionally necessary. Pray that GOD would incline thine heart to his testimonies, that it may be so much the more drawn from covetous cares which are p. 169opposed to all Gods commandements, Psal. 119. 36. Pray for wisdome to conceive thy selfe a stranger and pilgrime here, so to intend principally thy departure Psal. 39. 12.Ps 39:12hence: for ere long, gather as fast and as dangerously as thou canst, the poorest mans Omer shall be as full as thine.

So of the former point of instruction.

2. Many Christians do not only Doct. 2. Many lose their soules for the world.endanger, but even lose their soules for the world: so our Saviviour implyeth: Numbers of men, to winne the world, do lose their soules. And though a man would thinke, that no man were or could be so mad, as to part with his soule on such base termes; yet millions of men exchange heaven for earth, and barter away their soules (not for the whole world, but) for an handfull of earth. As for example:1. Instances & proofes thereof.

1. He that loseth Christ, loseth p. 170his soule. But for the winning of the world many lose and forgoe Christ. The yong man left Christ, because hee had great possessions, Mat. 19. 22. Many of the Jewes heard Christ, knew him, and beleeved in him, but durst not confesse him, for that they feared to be losers in the world, Joh. 12. 42, 43. And thus doe all they, who being convinced in themselves, and having some good affections joyned to illumination, yet give the day to the world, and the night to Christ. Great and rich men dare not be seene in the profession; when poore fisher-men come by day, they dare not come by night.

2. Hee loseth Christ for the world, that giveth priority to the 2.world above Christ: as the Gade…ens preferred their hogges before the presence of Christ: and as Esau preferred the broth before the blessing. He onelyonly hath p. 171wonne Christ, that esteemes all▪ things as drosse and dung in com parison of Christ, Phil. 3. 7, 8. The wise Merchant that found the pearle, lost all to buy it. The Disciples left all for Christ. But easily may we see, how millions of men undervalue Christ in comparison of the world: for,

First, what is the chiefe labour, Signes of Christ undervalued fo th wrorld.studie, time, costs and paines of men employed upon? is it not for the food that perisheth, and profits of the world? in the meane time the labour for 1.that durable food, and the Manna that came downe from heaven, is either none or formall, sleight, seldome.

Secondly, how are the affections of men generally bent? is 2.Christ their chife joy, or treasure? hath. Shee gained their thoughts? delight they in his love, more than in life? Or see we not the multitude preferre the p. 172world before their chiefe joy, set their hearts upon it, doat upon it, their thoughts runne first and last, and all day long after it, with unwearied delight and comfort? when in the meane time they banish thoughts of Christ, of their treasure, portion, and country in heaven. How doe most men feare the losse of the world, more than the losse of Gods favour, their soules, and salvation? How doe they more grieve and sorrow in a trifling losse of the world, than when by sinne Gods favour and the grace of Christ is forfeited?

Thirdly, how do the speeches 3.of men bewray them to bee worldlings? and if the speech be according to the abundance of the Mat. 12. 34.Matt 12:34heart, Christ hath small roome there. Esa. 32. 6. the niggard speaks of niggardlinesse: and 1 Joh. 4. 5. They speake of the world, and the world heareth them. But how p. 173long should a man watch in vaine for a …avorie word concerning Christ, or the salvation of their soules? or speake to them the language of Canaan, it is Hebrew? or thrust in a savory speech, of God, his word, or grace, how strange and unwelcome is it? their pennes tell us, that their hearts indite no good Psal. 45. 1.Ps 45:1matter. Is not this to undervalue Christ in comparison of the world? or is this to be a pilgrim, or to possesse, or rather to bee wholly possessed of the word?

Object. There is no man, whose ordinary theme is not more of the world, than of GOD or Christ: and will you therefore Speeches of the world, how to bee limited.conclude, that there is no man but loves the world better than Christ?

Answ. 1. Wee are all more carnall than spirituall, and therefore 1.our thoughts and speeches, will be wandring: but wee must p. 174not please our selves herein, but mortifie and subdue carnall words as well as desires, and groane under this corruption: for, is it not a wofull and wonderfull errour, that earth and perishing things should more affect and possesse us, than the great things given us of God in Christ?

Secondly, I grant wee have callings, and earthly affaires, 2.which tye us ordinarily to speak and thinke of such things: but the speciall calling of a Christian must bee ever subordinate to the generall, and in all earthly businesse a man must carry an heavenly minde. God gives no leave to be earthly-minded, even while a man is earthly-employed.

Thirdly, the speaking and thinking more of a thing upon 3.necessitie doth not ever argue more love unto it, but the speaking and thinking of things out p. 175of the valuation of judgement: for instance, A workeman thinkes more of his tooles, and an husbandman speakes more of his husbandrie, than of his wife or children, because these are the object of his labour; but it followes not, hee loves them better, because he doth not in his judgement esteeme these better. Now let a Christian preserve in his judgement a better estimate of Christ, and heavenly things, and his speeches in things earthly will still preferre that, and runne upon it.

So of the two former proofes.

Thirdly, he loseth his soule for 3.the world, that for wealth or by wealth hinders his owne salvation: as numbers doe by unlawfull getting the world, falling downe before the divell for it: wealth is even the divels wages for some sinne committed, being either gotten or kept by evill p. 176meanes, or against good conscience, viz. either in the use of an unlawfull calling, or by the abuse of a lawfull.

Of the former sort are such as live by dicing houses, filthy Unlawfull callings make wealth dangerous, when gotten.houses, and the like places of hellish resort, which may be rightly called the divells houses of office. And those that live by unthriftie gaines, by usury, magicke, making the instruments of pride and sinne, or a calling to which they are not fitted, as insufficient Ministers, who runne but are not sent, because they are not gifted: God need not send a message by the hand of a foole.

Of the latter sort are, first, those Or the abuse of lawfull.that enrich themselves for doing a dutie which they doe not, as grosse Non-residents, that feed 1.themselves, but not the flocke: or for doing that they ought not to doe, as Lawyers, who take reward for pervertings equity and p. 177right, or perhaps are fee-ed on both sides, by one to speake, by the other to hold their peace, or as good.

Secondly, tradesmen that use false weights, measures, words, foreign. Is. Pel…s. lib. 3. epist. 24.wares sophisticall and insufficient: as many who rise by cousenage, and the craft of their trades, by lying or swearing: or by trickes in bargaining abuse the simplicitie or necessitie of men: especially by promise breaking, and slipperinesse in contracts; and by breaking up their estate to defraud men, and cheate their Creditors: an horrible theft, and an arrow shot lately from hell to the overthrow of many: they wil be sure of a rich bootie, that shall make them Gentlemen-theeves ever after, when their poore fellowes, who never did halfe so much hurt, goe to the gallows.

Thirdly, in the same sort and ranke are Painters, that make idolatrous p. 178or filthy inflaming pictures, as so many wanton and alluring harlots: Stationers that sell filthy and lascivious pamphlets, the divels trumpets to spread his poyson and uncleannesse: All these will one day prove heavie gains, when the eye is open to see the soule lost for getting such an handfull of the world. Here is a great deale of the Mammon of iniquitie, as profitable as Judas his thirtie silverpieces.

We come now to the lastproof.

Fourthly, hee loseth his soule for the world, that by the world 4. Wealth casts men backe in the way of salvation, how.casteth himselfe back in the way and meanes of salvation: as,

First, when his wealth blocks up the way of salvation, becomming thornes to choake the 1.word, or as water to quench zeale, or as weights oppressing the motions of the Word and Spirit: when riches distract the p. 179owners, not suffring them to keep watches with God in reading, prayer, meditation, and the like godly exercises: when they are incentives to pride, and backbyasses to repentance, &c.

Secondly, when they are perverted 2.to hold men, and uphold them in a course of sinne and damnable lusts, as riot, gaming, drinking, whoring, pride, idlenesse, or the like: or when men waste them in contentions and quarrels needlesly, as some penurious snake that cannot finde a groat in many yeares to uphold the ministry, or any good motion, yet can finde pounds and pieces good store, to spend against his Minister or neighbours, to compasse his rotten and crooked wil. But it is good to consider the doome of such wicked servants, that have thus wasted their Masters goods: bind them hand and foot, cast them into hell, there p. 180shall bee weeping, and wailing, and gnashing of teeth.

Now conclude from hence, that there is no hope of thriving Use 1. No cleare gaine nor thriving in an evill way. Lucrum fraude partum, damnumest, non lucrum. Laert. l. 1. c. 1.by iniquity, or indirect meanes of getting wealth; because Gods curse goes with it, and the plague ever accompanies it: as if a man should eat good cheere, but in a plaguie house; or weare silke and sattin, but it is all infected apparel; or as a felon by robbery gets a bag of money, but hath for it lost his life, & is pursued with huy and cry to be apprehended for judgement: Hab. 2. 6. thou increasest that which is not thine. But suppose it were thine by good meanes, it is but as thicke clay wherewith thou loadest thy selfe, as a pack-horse that hath no other benefit of his load, than the heavie burden of it. What were a man richer for an estate never so great, if he were sure it should all bee suddenly consumed by fire? p. 181yet such is the wealth of wicked worldlings, who are well-pleased without any other portion: the curse of God as a spark of fire kindles in that estate, and moulders, and consumes it, that oftentimes not the third or second heire rejoyceth De male quae sitis vix gaudet tertius haeres.in it.

And it will bee wisedome to consider, whether fraud and guile have not brought such a guest as povertie, into many houses. Looke upon shifters, gamesters, couseners, and deceitful persons, who by all their trickes and shifts profit themselves little or nothing in their estate, and cannot shift off contempt, reproach, and beggerie: and many unjust persons who have risen and ruffled by deceitfull courses, have as suddenly sunke and withered; and no reason could be imagined, but the falshood of their foundation, and a secret and insensible curse of God, fretting the very p. 182timber of their houses; sometimes …alè parta, malè dilibun…ur.in their owne dayes, sometimes in their heires after them, wasting and consuming as wickedly and speedily as ever their father, got it; whereof our age affoordeth many fearefull examples.

Now if God have spared the arrest of those goods forfeited by falshood, speedily labour to prevent it by repentance, by mercy, by restitution, by reformation. Never trust to rise by that, which so many others fall by. Thinke not to turne that to a cleare gain, which is to all others a losse: yea, and the greatest losse to thy selfe, in earthly things and heavenly, in body and soule, nay, of body and soule, which is the greatest of all losses, and most irrecoverable.

Againe, our care must be, to be Use 2. Further thy salvation by the world.so far from losing our soules for the world, as that by the world we further the salvation of them.

p. 183First, for that God gives not Motives.these things as snares and hinderances, 1but as staves in our hands to helpe us in our way, and as a prosperous winde to him that is sailing to heaven.

Secondly, he hath commanded 2us to Honour the Lord with our riches, Pro. 3. 9. to use them as our Masters talents, to our Masters advantage: to use them as our servants: and a slave is intolerable, when he takes on him to rule the house, especially when as a rivall he wooeth his Mistresse to gaine her love from his Master: so riches are good servants, while servants; but if they allure the soule, and withdraw the heart from the husband, they must be turned away.

Thirdly, what a lamentable thing is it, to pervert the good 3gifts of God to our owne perdition? as for a glutton to kill himselfe with that which should p. 184preserve his life.

Quest. But how may I by riches promote mine owne salvation?

Answ. First, make friends of Meanes. 1. Five sorts of friends to be madethem, to helpe thy selfe into everlasting habitations, Luke 16. 9. First, make God thy friend by maintaining his worship, and the 1.persons and places belonging unto it: buy the meanes of grace, and settle the Ministery: buy the truth and sell it not. Once the people brought too much to the Tabernacle: but the fault is now on the contrary side: see Exod. 36. 5. and Pro. 17. 16. Secondly, make Christ thy friend, by relieving his poore 2.members, whom wee have alwayes with us, not onelyonly to exercise their humility and patience, but also the mercy and liberality of the rich: and Christ acknowledgeth, what is done to them is done to himself: and who would not relieve Christ, if he stood in p. 185need? Thirdly, make the poore 3.thy friends, that they may receive thee, by their prayers, and testimonie of thy charity. The loynes and bellies of the poore blessed Job: Obadiah fed the Prophets of God: Dorcas made garments for the poore: Cornelius his almes came up before God, and obtained a remembrance. Fourthly, make all men thy 4.friends; To do good and distribute, forget not: for with such sacrifices God is well-pleased, Heb. 13. 16. Doe good unto all, especially the houshold of faith, Gal. 6. 10. How fit is it, that the necessities of men in want should bee relieved by such as are laden with super fluities, to this very end, to doe good to others?▪ for the gathering of wealth should be like the gathering of Manna (Exod. 16. 17.) whereof some gathered more, and some lesse, but so as hee that gathered more, had no overplus, p. 186and hee that gathered lesse, had no want. Fiftly, make thy selfe 5. Terrena omnia, qu… servando amittimus, largiendo servamus. Greg. 2 Cor. 9. 6.2 Cor 9:6thine owne friend, by laying up a good foundation in good works, by an hopefull and liberall seedtime: for he that soweth sparingly, shall reape sparingly: and by workes of mercy further both thy reckoning, and reward of merciemercy: All which blessing and reward they wilfully deprive themselves of, who neither for their Masters honour, nor the good of their fellow-servants, no nor for heaven and salvation it selfe, will part with any thing; but in stead of blessing lay up judgement mercilesse for themselves, shewing no merciemercy.

So of the first meanes.

Secondly, use riches to serve God with more cheerfulnesse, 2.and with a good heart in the midst of abundance. A rich man Deut. 28. 47.Deut 28:47may have more freedome to enjoy the word, more time for meditation, p. 187prayer, reading, and godly conference; which time and spare houres the poore want, who are bound to their daily labour; and must not bee spent by the rich in riot, in lusts, in gaming and idlenesse, but in doubling their measure of grace, and labour in the meanes of grace, reading, hearing, praying, meditating so much the more, as God hath freed them from the incessant labour, care and travell of others. For, if thou hast so many spare houres, thou must give account whether thou art richer in grace, according to the proportion of those houres, than those that have no such release from their labour. But in stead hereof, how have the things of the world thrust in upon many, to take up their thoughts, to unsetle good resolutions, to resist good motions and duties, to justle out the course of fruitfull conversing p. 178with God! Oh what hurt have their soules sustained in all these particulars!

Thirdly, draw out of these 3.outward things a spirituall use: for else the beasts use them as fruitfully as wee. For example: when I see my selfe or others so intent to treasure in earth, I must turne mine eyes upward, and say to my selfe, Alasse, what am I doing! I professe my selfe chosen, and called out of the world, that I am a citizen of heaven, that I am risen with Christ, &c. and must I drowne my thoughts in earth, and not seeke things above? I professe the pure religion, which keepeth it selfe unspotted of the world: and being called out of the world, I must in the world looke for affliction which ever attendeth the chusing of the better part: I must not now live after the cours of the world, as in times past: I am crucified to the p. 179world, & the word to mee: I cannot serve two Masters, commanding so contrary things, nor share my heart betweene God and the world, nor have one foot in heaven, and another in earth; sinfull pleasures will never suit with spirituall joyes and delights. Againe, doe I cast mine eyes upon my own or other mens full cups, and large revenues? and is my earthly heart working it owne contentment in the abundance of outward blessings? now must I checke it, and bend it backward, and say to it, Alasse, what will it availe mee to leave barnes full, houses full, chests full of treasure, and carry my soule emptie away in respect of true grace? And thus, one way or other, a good heart may still helpe it selfe by temporalls.

4. Labour to hold and use them 4.alwayes: First, in Christ, by whom our right is restored unto p. 190them: Secondly, with Christ, accounting himselfe the chiefe treasure, and his grace and service the one thing necessary: Thirdly, for Christ, employing them to his glory, and the benefit of our selves and others his members.

A notable meanes by riches to further the salvation of our soules.

Lastly, consider seriously the reason of our Saviour, saying, Use 3. Riches thus unprofitable, how.there is no profit in that wealth for which a man loseth his soule, or by way of question, What shall it profit a man to winne the whole world and lose his owne soule?

First, they are not able to make his person better: they make many 1.a man worse, but can make no man better: or better they can make him, that is, of better place among men, who measure goodnesse by goods, but not the person better before God: for, did they p. 191better a mans person, why have the worst most store of them? how is it that my Lord Esau goeth strutting with foure hundred men at his heeles, and poore Jacob comes creeping and crouching unto him? why doth Pharaoh sit on the throne, and his Iust is his law, and Moses and Aaron humble suiters unto him? why doth Nabal abound in superfluitie, and David become his petitioner for some reliefe? why are false prophets set up at Jezabels table, and Elias the meane time in commons with ravens? Or if they were so profitable to better a mans person, why did not Christ furnish his Disciples with them? why did hee forbid them to possesse gold or silver? why must Judas have the bagge, while Peter saith, Gold and silver have I none?

2. Though they can thus farre better a mans outward estate in p. 1922.temporalls, tha… he hath what to eate and drinke, and put on more than others, which not onelyonly poore men enjoy in some good measure, but the very brute beasts themselves also: Yet what can they profit a mans inward estate? can a jewell buy faith, or repentance, or pardon of sinne? can cloathes of gold get a suit from God, or the spirit of God, or the hearing of prayer? nay, do not riches rather hinder all these?

Thirdly, though they seeme 3.to profit a man for a time, yet when hee hath most neede of them, they faile him; and prove most unprofitable, and either fly away as very vagrants, or, if hee hold them in his hand, and leane on them, they become very …eeds, which breake and pierce the hand that holds them. See some instances.

First, in time of danger, and p. 1931.Gods visitation: when they have Instances of times and cases wherein wealth will doe us no good.caused us to forsake GOD our helpe, they prove helplesse: 1. Sam. 12. 21. they are called vaine things which cannot profit us, nor deliver us, because they be vanities: Pro. 11. 4. Riches avayle not in the 1.day of wrath, that is, they cannot stop or hide from Gods judgement, they cannot wall out the plague, nor the sword, nor the famine. The full purse never kept a man from the robber, nor the full chest from the theefe.

Indeed in time of peace and frozen securitie, they may as ice beare us up a while: but when the fire of Gods wrath comes, they melt under us, and leave us in the suds: Compared therefore to the brookes of Arabia, that for one time of the yeare are covered with ice, and the other part dryed up with heat, when the passenger hath most need of them; Job 6. 16.

p. 194Zeph. 1. 18. Silver and gold cannot deliver in the day of the Lords wrath: nay, they are so farre then from being helpes, as they are heavie burdens to the owners, as Ezek. 7. 19. The rich man shall cast his silver away, and his gold shall be farre off: nay, the greater his wealth is, the greater plague, the greater griefe, and spoile awaites him: as a tree that hath thicke and large boughs, every man desires to lop him. And how many have wee knowne overthrowne by the finenesse of their garments, who if they had had a shorter traine, had in likelyhood stood out many yeares longer!

Remember that Riches have wings: under which let the Master hide himselfe a while (as Esa. 28. 15.) making falshood his refuge, and hiding himselfe under vanitie: yet with these wings will they fly away, like a runnagate servant when his Master p. 195hath most need of him.

Secondly, in time of sicknesse they are unprofitable. The honourable 2. Nugas Scy…ha ornamenta missa à Michaele Palaeologo aspernatus, rogavit nunquid calamitates, morb…s aut mortem depellere possint? Pachy. mer. hist. l. 5.Garter cannot cure the gowt, nor the Chaire of Estate ease the collicke, nor a Crowne remove the head-ache. Can a man by all his wealth buy a good nights sleepe? can it help him to a good stomacke? or free him of one shaking or burning fitt of an ague? Nay, as wormes breed in the softest woods, and cankers in the most sappie trees; so softnesse, idlenesse, fulnesse, intemperance, and effeminate delicacie in the rich, procure peculiar and most incurable diseases.

Thirdly, in the day of death 3.they cannot profit: Job. 27. 8. What hope hath the hypocrite, when he hath heaped up riches, and God takes away his soule! for as they cannot help to life or birth (in which case some would give thousands or millions for an heir) p. 196so they cannot help in life to put off death. Doe not Princes fall Psa. 82. 6. 7.Ps 82:6Ps 82:7like others, and these gods dye like men? Could all the rich mans wealth hold his soule one night? no, the foole found his life stood not in abundance. It is righteousnesse, Luk. 12. 15. 20.Luke 12:15Luke 12:20not riches, that delivereth the soule from death, Prov. 10. 2. Nay, at death they bring much bitternesse: for it is as great a pang of death to part with wealth, as to part with life: so as a rich man without better hopes dyeth a double death here: And one miserie abides with him, that while he leaves his wealth, hee carries his sinnes with him, occasioned in the getting, keeping, and disposing of them; these lye downe in the dust with him.

Fourthly, after death they profit 4.not: they cannot keepe the soule from hell, nor ease that torment one moment: they cannot keepe corruption from the body: p. 197open the grave, and see if thou canst discerne a difference between the rich and poore: tell me if the wormes spare either of both: but if the living be wronged by cost about embalming, entombing, or the like, it is but a corpes still, no sweeter to God, if not sweetned by the embalming and buriall of Christ.

Fiftly, at the day of judgment 5.the whole world cannot profit a man, being then set on a light fire; then shall gold and silver, and precious stones, and common stones be all one: the Judge will not be corrupted, nor can causes be gilded, nor sentence pronounced according to our wealth in goods Verae divitiae, non opes sunt, sed virtutes quas secum conscientia portat, ut in perpetuum dives fiat. B…rn.or lands, but according to our graces, & riches in good workes: This will be then the only profitable wealth; not gold in our chests, but faith and pietie in our consciences, shall avayle us: and, not that we had abundance, but p. 198that wee were abundant in faithfull dispensing, shall be our acceptance. Pro. 21. 21. Hee that followeth righteousnesse and mercy, shall finde righteousnesse, life, and glory.

And now after all this say, What profit is it to winne the whole world, and lose his owne soule?

Or what recompence shall a man give for his soule?

Two meditations arise out of these words.

1. The soule of a man is a most Doct. 1. Mans soule a most precious thingprecious and invaluable thing: seeing all the world gained is not comparable to the losse of one soule: Pro. 6. 26. it is called the precious soule, or life of man. See it farther, 4. wayes:

1. Consider the soule in it self: Declared 4. wayes.it is a particle of divine breath: 1.not created as bodily things, consisting of matter and forme, but inspired of God. For the soule is neither traduced from the soules p. 199of Parents, and much lesse generated of any corporall seed or matter, but the Lord that spred the heavens, and founded the earth, formed the spirit of man within him, Zech. 12. 1. neither was it created without deliberation of the whole Trinitie. Gen. 1. 26. Let us make man in our owne image, or likenesse: as being the exquisite Master-piece above all other.

2. Behold it in the faculties of it, and wonder that God should 2. Anima dum vivifi…at corpus, anima est: dum vult, animus est: dum s…it, mens: dum recolit, memoria: dum rectum …udicat, ratio: dum spiral, spirit us est: dum aliquid sen…i…, sensus est. Isid. E…ym. 11.put in such a piece of clay so divine a soule: And that, not onelyonly in regard of supernaturall qualities, of holinesse and righteousnesse, in the entire nature of it; but also in respect of natural qualities and operations, resembling God in his understanding and wisedome, it hath a facultie to understand and know Him whom it ought chiefely to love, and is almost infinite (at least, insatiable) in seeking knowledge; a facultie p. 200to will, even that which God willeth, nor resteth it in any thing of this life, nor is contented with any thing below, but willeth principally things beyond the sight, blessednesse and happinesse, and respecteth good estimation after death; and so argueth it owne immortalitie, as God is immortall: a facultie of conscience, that stands in awe to sin though none looke on, or citeth the person foreign. Menan.before Gods tribunall, as Belshazzar and Felix who trembled. It hath likewise all his operations above sense, to love GOD, feare God, beleeve in God, embrace Religion, meditate on heavenly things: with an aptnesse to proceed in the knowledge of God, which other inferior creatures 3. Creatio corporis & membrorum est propter ani mam. Arist. l. 2. de animalibus.cannot doe.

3. Behold it in the end of it: it was not made for the body, but the body for the soule, and, not onelyonly to be the tabernacle of the p. 201soule to dwell in, but the instrument of the soule to worke by: for the soule tyed to the body cannot put forth his faculties without organs and senses of the body, to expresse love and dutie unto God. But, the primarie and proper end of the divine soule is, to live to God in this life, and with God in the life to come.

Fourthly, behold it as redecmed 4.by Christ, and created again to Gods image. What a price did God and Jesus Christ set upon it? what more precious than the blood of him that was God? The ransome of the soule must be a bove all corruptible things, 1 Pet. 1. 18. Also as it is sanctified by the Spirit: what can bee comparable to his unmatchable graces? no pearles are to be compared to wisdome, to precious faith, to the feare of God which is a rich treasure. And if the hangings bee so precious, what may we thinke of the roome?

p. 202Then bee so much the more Use 1. Bee the more carefull, that nothing hurt it.warie to shunne any thing that may hurt the soule. We esteeme our naturall lives precious: and therefore are carefull to avoyd whatsoever is prejudiciall to the body. But the divine nature of the soule, & the excellencie of it above the body, calls for more care and watchfulnes about it: as,

1. Abstaine from fleshly lusts which warre against the soule: Instances. 1.(1 Pet. 2. 11.) beware of inward uncleannesse and impuritie, the projects of the flesh, pleasures of the flesh, or pleasing of the flesh, which savoureth not the things of God, but fighteth against the spirit: Rom. 8. 7. and lusteth against it, Gal. 5. 17. Once already Animam non mors, sed mala vita perdit.it hath robbed us of Gods image and our owne happinesse: and cannot but serve us so again, if we listen unto it.

2. Beware of earthly lusts, worldly desires, and seeking after p. 2032.these transitories which drowne the soule in perdition, foreign.1 Tim. 6. 9. How carefull will a man bee of falling into a whirlepit, where if good helpe come not in time, hee is sure to bee drowned? it is the word there used: noting a certaine danger of drowning in a well or pit: and such a danger as covetous rich men seldome or never get out of.

3. Beware of false doctrine, errours, and heresies against the 3.truth received, which are the poyson and plague of the soule. A man would not for a world drinke a draught of poyson: and a carefull Christian will not willingly drinke-in any poysoned or infected doctrine, which is infinitely more deadly to the soule, than the other to the body.

4. Beware of all sinne, but especially of sins against conscience, 4.which are called wasting sinnes; p. 204Peccata vestantia.and of David, prevailing sinnes, Psal. 19. 13. Presumptuous sins make great gashes in the soule: no sword can so gash and cleave the body. Who would not avoid a mortall wound from a keene and mortall weapon? Every sinne is a mortall wound, but these farre more desperate and incurable.

Againe, is the soule so precious? Use 2. Murder of soules an horrible sinne.then the murder of the soule is the most horrible sinne that can be: to destroy the body of a man, is to destroy Gods image: yet a greater sinne to destroy his soule. Ah fearefull sinne of non-residencie, which destroyeth so many soules▪ for if vision faile, people must perish, Prov. Cadit a…inus, & inveniet qui ipsum sublevet: cadit anima, & non est qui manum app…nat. Bern. in Cant.29. 18. The carelesse neglect of so many soules as are under our charge, is a fearefull, and unregarded sinne. Nature teacheth to prevent death and mischiefe from the bodies of all that are within our gates, even beasts p. 205themselves: and shall wee do no more for our brethren and bowells, than for our beasts? Never a soule thou standest charged withall, but if it miscarry by thy default, thy life shall goe for his life: see 1 King. 20. 39. and Ezek. 3. 18.

On the other side, is the soule Use 3. To save soules, a worke of highest nature and worth.so precious? then the saving of a soule is one of the best and highest workes of mercy, and shall receive the best reward: to shine as the starres in the firmament of heaven, Dan. 12. 3. How should this stirre up the Ministers to diligence in preaching, so to feede and save soules? The gaining of one soule is above the gaine of the world. Therefore as the Lords nourses be ever laying out your breasts, and afford the Lords children his owne provision, in Anima eliam pess…a, melior optimo corpore. Aug.the word and sacraments: labour to bring them to faith, by which they receive the food: p. 206and pray for the spirit, by whose heat it is digested and turned into the nourishment of the soule.

How should it excite Parents and Masters to tender the precious soules of their children and servants, to winne them to God by instruction, counsell, prayer, example, every way helping them out of sinne? The chiefe love and care should bee set on that, which is most precious. But great is the sinne of most men, who no more regard the soules of their children and servants, than if they had no soules at all.

How should it stirre up able men to set up and hold up the Ministery every where, according to their power, which is the highest worke of merciemercy tending to save soules? Ordinarily rich men at their death give (if any thing) to hospitalls, or p. 207workes of charitie to the poore. And these workes of mercy to the bodies of men, being fruits of faith, are worthy evidences of the power of the Gospell, and shall not want their reward, Mat. 10. 42. But if any man would runne at the best prize, and doe a Si magn…e mercedis est à morte eripere carnem, quanquam mori…urā. qu …i est meati à morte animim liberare, in coelesti patria sine fine victuram? Greg. mor. 26.worke of truest merciemercy, doe it to mens soules, provide for their instruction, get them food for their soules, and the cloathing of Christs righteousnesse: this is the better part, (Luke 10. 42.) to shew mercy to the more precious part: the saving of one soule is a more happie worke than the provision of a thousand bodies: that must bee done, and this not neglected.

More: how careful should every Use 4. Be specially carefull to save thy soule.one be for his owne soule, which is here prized at so deare a rate? all other things of price we are charie of: for our bodies we are excessively carefull, both to free p. 208them from annoyance, and supply them with abundance of good things: how much more would we doe so for our soules, if wee prized them above our bodies? but generall is the folly of that foole in the Gospell, Luke 12. 20. who provided for every thing but his poore soule.

Consider: even in this life the Si animam negligamus, nic corpus salvare poterimus. Non enim anima pro corpore, sed corpus pro anima factum est, &c. Chrys. de repar. lapsi.welfare of thy body depends on the good estate of thy soule: and if the soule bee well provided for, and saved, the body is sure to be saved too. Remember the promise, Exod. 23. 25. If thou cleavest to the Lord, hee shall blesse thy bread and thy water, and take all sicknesse from the midst of thee. And the keeping of the words of wisdome is life to those that finde them, and health to their flesh, Prov. 4. 22. Hence the godly in death were ever and onelyonly carefull of their soules: as Steven (Act. 7. 59.) Commended his soule p. 209into the hands of God: and Christ, himselfe, his spirit into the hands of his Father, (Luke 23. 46.) not mentioning their bodies: they knew one cure implyed the other.

Lastly, note the madnesse of Use 5. Madnesse to lose the soule for the world.men undervaluing their soules, and exchanging them for an handfull of earth, when indeed the world cannot profit them after this losse. Once Adam and all his sonnes exchanged an innocent estate for a sinfull abd miserable: and so it is still. And with the prodigall sonne, wee forgoe willingly our fathers favour for harlots and harlotrie, our fathers house for a strange country, our fathers bread for huskes. What an extreme folly this is, appeareth thus: lay a man the wealth of a Kingdome, a Crowne, and all the world in his hand for his life, he will not forgoe it at any hand, but will readily say, what will p. 210all this doe mee good when I am dead? hee is wise to esteeme his life at an higher rate than the whole world, because all the world cannot recompence or make up his losse. But offer him a morsell of unjust gaine, or a slight unlawfull and stolne pleasure for his soule, hee makes a present exchange: Ah seely man, whose soule is so small a moate in thine eye, which a thousand worlds of men and Angels could not redeeme! God set it at the highest rate: and the divell would give a whole world for one soule: but thou countest it not worth any thing. Hell shall be filled with soules at a cheaper rate, than one soule can get to heaven by.

So of the first meditation.

The second is this: For a lost Doct. 2. No helpe for a soule once lost.soule there is no remedy nor recompence: all the world cannot redeem a lost soule: for a soule not yet quite p. 211lost, may be a recompence by the blood of Christ; but for a soule lost is no remedie nor ransome, no not in Christ himselfe.

To conceive this, consider,

1 What is the estate of a lost 3. things to understand it.soule.

2 What it is, that being once lost makes it irrecoverable.

3 The worthlesnes and impotencie of all earthly things to help it.

For the first of these: see what goeth to the losse of a soule.I. The estate of a lost soule, what.

1. There is the losse of Gods favour, fellowship, and presence; whose favour and presence is better than life: for with him is the 1. Psal. 63. 3.Ps 63:3Well of life. And not that onelyonly, but the soule is thrust under Gods most heavie displeasure, and his hot wrath, which is a consuming fire.

2. The losse of Jesus Christ, and all the benefits of his redemption: and 2.so the soule is cut off from remission of sinne, to which onelyonly p. 212Psal. 32. 1. 2.Ps 32:1Ps 32:2belongeth blessednes; from imputation of righteousnes, which only entitleth to life; from the dignitie of adoption, to which only belongs the inheritance; from the benefit of Christs intercession, that hee will not so much as pray for such. Now the soule lying without Christ, lyeth under the whole rigour of the Morall Law, under the curse and sentence of condemnation and malediction, for provoking so high justice; and under the power of Satan, as a Jaylor, holding the sinner unto execution in everlasting chaines.

3. The lost soule hath lost the blessed presence of the Spirit of 3.God, which is the soule of the soule; and as the Sunne to the world, so is hee to the Elect for light and comfort. There is a losse of the Spirit in all his saving offices: his illumination, further than to make them unexcusable: his consolation and joy, having left p. 213them to eternall horrour and heavinesse: and his assistance of leading them into all truth, or raising requests in them. Thus wanting the spirit, they want all degrees of mortification, from first to last, in life and death. They are layd under the whole power of their vain conversation, & under all the corruption of the present evil world, that they may eternally lye under as much power as guilt of sinne.

4. There is the losse of heaven and happinesse, and that eternally: 4.and not that onelyonly, but the sense of horrible torment, expressed in Scripture by unquenchable fire: Mat. 3. 12.Matt 3:12which notes them infinitely miserable, in the eternitie and durance of most exquisite torments: for their worme dyeth not, and their fire goeth not out, Esa. 66. 24. and they have no rest, but the smoake of their fire ascendeth continually, Rev. 14. 15. so as they Rev. 9. 6. Ipsumesse, iis poena.Rev 9:6shall seeke death, but shall not find p. 214it: their very being is a punishment.

Next, what is it, that makes II. What makes a lost soule irrecoverable.the soule, once lost, irrecoverable?

1. An invincible wicked and hard heart, setled upon sin, and sending out all cursed practises of 1.lying, swearing, despighting grace in the means and bringers, crueltie, injustice, vaine confidence, and all manner of sin. They that doe such things, are shut out of the kingdome of God, and of Christ, 1. Cor. 69. Gal. 5. 21. For such be wray themselves given up of God to a reprobate minde, calling Rom. 1. 28. Esa 5. 20.Rom 1:28Isa 5:20good evill, and darknesse light; whose consciences are seared against 1. Tim. 4. 2.1 Tim 4:2all goads and prickings of the word: no counsell or admonition toucheth them, nor troubleth them: all the threats and menaces of the law are to them as iron-weapons to Behemoth, esteemed as straw. Here is a man p. 215in a lost estate. Judas is a lost son of perdition: how know you him? all the counsels and admonitions of Christ are lost upon him, nothing workes upon him for reformation: and obstinate Pharaoh will be broken all to pieces, before the powerfull ministerie of Moses and Aaron can bend him.

If we meet with such knottie pieces, on whom in vaine wee breake many wedges; who, if Moses and Aaron were immediately sent with as many miracles as messages, or if Christ himselfe in person should perswade with them, yet still would remaine obstinate, alas, what remedie? who can save a lost man? a man that will not bee saved? A man that chuseth death, must dye: he will not live.

2. This also makes the lost 2.soule irrecoverable, for that it hath trod under foot the blood p. 182of Christ; so as there is no more price or sacrifice for his sin, Heb. 10. 29. And they doe this (saith Ambrose) who sin voluntarily, without feare, not regarding the blood that was shed for them, nor fearing Christ the Judge who somtimes shed his blood for their redemption. This is to crucifie Christ againe daily to themselves, and to put him to death daily, Heb. 6. 6.Heb 6:6who having dyed once can dye no more. Slight this blood of Christ, and sin against it, what can save thee?

3. The Spirit of grace in the 3.Ministery hath beene despighted, his motions and knockes all rejected, himselfe grieved and banished. And now that he is driven out with despight, hee never Heb. 10. 29Heb 10:29comes more, let that soule sinke or swim: the Spirit of life is gone.

4. The day of mercy hath beene despised, the season of grace hath p. 2174.beene slipped, the doore of grace is now shut, a world of teares and sorrow cannot now quench the fire of wrath kindled against the sinnes, and soules: now the blessing is too late sought with teares: teares of horror and despaire (a full sea of them) cannot wash the guilt of one sin: repentance is now unseasonable. Time was when Christ called Jerusalem with tears, & would have gathered her as the hen gathers her chickens, but she would not, the things of Mat. 23. 37.Matt 23:37her peace were then hid from her eyes, and afterward all her sorrow was too late.

Next, see the worthlesnesse III. All unable to recover a lost soule, how and why.and impotencie of all earthly things to recover a lost soule.

First, in their rankes. Whatsoever is in the world, is reduced to one of these three heads (1. John 2. 16.) Lust of the flesh, voluptuousnesse, 1.pleasures; wherein if there be any excellency, the brute p. 218beasts led with sensualitie enjoy it above men; for they enjoy their appetite without all restraint and checke, of reason or religion. Lust of the eye, desire of wealth, riches, abundance, whereof worst men are greatest gainers, and those that have no true treasure, abound in these: beside, the Scripture calls them shadows, lyes, thicke clay, uncertaine and deceivable riches. And pride of life, foreign. Epict. c. 1. & 2.honor, ambition, preferment, estimation of men; which are so much the more worthlesse, because they depend upon other mens breath and opinion: beside, the whole world is witnesse to the levity and inconstancie of them. And can these things, so vaine in themselves, recover so infinite a losse?

Secondly, see them in their 2. Anima …re…iosior est corpore, & omni possessione, & omnibus aliis bonis. Arist. pol. 7.properties. As they are vaine in themselves, so are they not ours, but some from parents as inheritances, p. 219some from Princes as honors, some from people as praise, name, reputation, and all in other mens power so long as they will conferre or retaine them. But our soules are properly ours: as also our sinnes: and no man can redeeme the soule of his brother, Psal. 49. 7. Againe, they are changeable and temporarie. For wealth, a man may out live a world of it, and dye a begger. Mens favors are no inheritance. Beautie will not stand before one fit of sicknesse: nor strength the shake of one ague. One snuffe of a candle may suddenly overmaster the greatest estate: and the greatest pleasures are but for a season. Heb. 11. 25.Heb 11:25Whereas the soule and faculties of it are immortall, and capable of eternall weale or wo.

Thirdly, that which must ransome 3. What goes to the ransome of a soule: in 3. things.the soule, must appease the infinite wrath of God; which all finite creatures are not able to p. 220doe: Pro. 11. 4. they avayle not in the day of wrath. Only the blood of Christ is a plenarie expiation. Againe, that which must ransome a soule, must buy backe the sentence, and procure a righteousnesse answerable to the law: but the whole world cannot do that: onelyonly Christ frees from the sentence of condemnation, and his blood onelyonly obtaines for us better conditions by vertue of a new covenant, than the law affords us. Lastly, that which ransomes a soule, must help us out of corruption, pull us out of the power of Satan, keepe the soule from hell, and invest us into life and immortalitie: But a world of worlds cannot doe the least of all these: and therefore can be no proportionall recompence for a lost soule.

Fourthly, all the world cannot 4.offer a recompence to God, of any thing which is not his p. 221owne: whereas our ransome must be of a thing undue, an offering above that the law requireth, a free-will offering: so that no sinner can offer a ransome of sin. And by all this it appeareth, that the whole world cannot afford a recompence for one lost soule.

Which serves to condemne the extreme blasphemie of the Use 1. Confutation of Papists.Romish Church, teaching that masses, pardons, indulgences, satisfactions, humane merits & pilgrimages, and a thousand such toyes can become a recompence for a lost soule: whereas no man nor Angell can become a recompence for a lost soule, it is too great a price to pay, the person must be no lesse than GOD and man: 1 Pet. 1. 18. Yee are not redeemed with corruptible things.

2. Let such rich men, as to 2. How to be affected to the world so worthlesse.whom our Lord directeth this speach, consider of their wofull estate; while they abound with p. 222wealth, & trustin nothing so much as that. A broken reed: and for all their wealth, being wicked, they must to hell; their riches cannot ransom thē, yea they rather plunge them into the pit than help them out; as a wedg of gold helps more to drowne a man that is cast into the sea, thā to save or deliver him. Which should be of use to all, the more willingly to want them, the more weinedly to hold them, to grow into an holy contempt of them, and to raise our desires to better & more durable riches.

3. It may humble us, for that it 3. Be humbled for so great losse, or hazard.imports the extreme miserie into w^ch wee have plunged our selves by sin: we have lost our soules, and cast them into so ruinous a condition, as the whole world is not sufficient to ransom them. The greatness and desperateness of the cure amplifies the greatnesse and desperatenes of the disease. What earthly danger is it, which the p. 223world cannot buy out? but gold and silver cannot purchase a Church: no not one soule. It must be an infinite ruine and breach, the repaire whereof must be of such infinite value and sufficiency.

4. It calls us to behold the excellencie of Christ, and fixe our 4. Admire Christ the redeemer of soules.eyes upon the wonderfull vertue of his precious blood, which did redeeme our lost soules, when all corruptible things in the world could not. How should it excite us to love him, and admire his goodnes? and raise the price of grace, which is beyond all treasures? yea and teach us to esteeme the rebukes of Christ greater riches than the treasures of Egypt? Paul would bee Heb. 11. 26. Phil. 39. 10.Heb 11:26set downe a nothing in himselfe, that he might finde the vertue of Christ his death and resurrection: the worth and value wherof is beyond the worth of many worlds; even so farre as infinite p. 224is beyond finite, which holds no comparison.

Lastly, it may raise in us the true valuation and respect of our 5. Be the more carefull to save soules, thine own & others.owne soules. Is the soule at such a rate, as being lost a whole world cannot redeeme it? what an extreme madnesse then is it, for men so to live as if they had no soules? or if they have, they are but as salt to keepe their bodies sweet: void of all care, either to keepe or save them: never an horse or hog about their houses, but their lives are more regarded than their precious soules. Certainly there is nothing of price, no pearles, no grace, nothing worthy of care, where men are so carelesse.

Let us bee exhorted to looke better to our soules, than to lose them for any baites which the divell or the world layes in our way. Prize them above all the world, as Christ doth. Be serious p. 225in the saving of thy soule, above the winning of the world. Use the ordinary means diligently. Get the Spirit of faith, love, prayer, &c. which are utterly contemned by the most, & too much neglected by the best. And with thine owne soule pitie and prize the soules of others, especially such as are committed to thee, as a Pastor, as a Parent, as a Master: lose them not for want of instruction: esteeme the soules of thy wife & children, precious things: bring them to the means of salvation: teach them, pray for them, help them out of danger of perdition: if by thy default one soule be lost, all the world cannot make up the losse, either to thee or to that person.