Three Decades of Sermons, Decade 1 · Sermon 10

Three Decades of Sermons · Decade 1 · Sermon 10

p. 220The dignity of the Soul.

Mark 8. 36.

For what ſhall it profit a man, if he ſhall gaine the Serm. 10. St Maries Oxon. March 10. 1650.whole world, and loſe his own ſoule?

OUr Saviour Chriſt in the verſes immediately foregoing, exhorteth his diſciples, to deny themſelves, v. 34. Hee lays down a Reaſon verſe the 35th, wherein he prevents a tacit objection, Is it not good (methinks) to look to our ſelves, and to ſleep in a whole skin? No, thou miſtakeſt thy ſelfe, whileſt thou thinkeſt to ſave thy life, thou will loſe it; For whoſoever, &c. But further, they might ſay, wee muſt bid adieu to the world, our loſſe will be wonderfull great: But compare thy loſſe and gain together; If thou gaineſt the world, O miſerable gaine! oh dreadfull loſſe! if in the interim thou hazardeſt thy pretious ſoule; For what ſhall it profit us, &c.

The words are a weighty reaſon evidently convincing us of this truth; That the gaine of the world is a miſerable, unprofitable gaine, purchaſed with the loſſe of the ſoule. The words are propounded by way of queſtion, and containe virtually a vehement negation. As if he ſhould ſay; The gaine of the world will not profit; there's no compariſon, the world is baſe, and contemptible, the ſoule excellent, and invaluable; Is there any compare between gold and droſſe, excellency and baſeneſs, the ſoule and the world? Wherein obſerve, Diviſion.1. The things compared, the ſoule, and the world. 2ly. The purchaſer. p. 221A man. 3ly. The price pay'd, and ſhall loſe, &c. 4ly. 1. 2. 3. 4. 5.The purchaſe. The whole world. 5ly. The miſerable bad bargaine. What ſhall it profit, &c.

I'le a little inſiſt in the explication of the words, and then draw forth the Doctrines contain'd in them.

Here's a queſtion propounded of, foreign; This affirmative queſtion hath the force of a ſtrong negation, foreign. It will not profit, not the leaſt advantage will enſue; Hee'le reape no gaine, no profit at all. foreign, indefinitely, Indefinita in materiâ neceſſariâ aequivalent univerſali; Any man, all men, every one ſhall be thus ſerved. Let the man take what paines he will; make the moſt of what he hath got, yet unprofitableneſs will be the Cataſtrophe; No man ſhall fare better, all the Merchants of the world ſhall ſpeed alike; all that negotiate for the world, and make merchandiſe of the ſoul ſhall be bankrupt, and broken. foreign. It's ſpoken ex hypotheſi, ſuppoſing a man might gaine the world ſo Alexander having conquered the world, whined, that there was not another world to conquer.—Paeleo juveni non unus ſufficit orbis. The Scripture ſpeakes of ſeverall worlds. As, 1: The elementary world, Heb. 11. 3. 2ly. The reaſonable world, all mankind in 1. 2. 3. 4. 5.earth, Rom. 5. 12. 3ly. For Reprobates; Joh. 17. 9. 4ly. For the elect, Joh. 3. 16. 5ly. For the preſent life here, 1 Cor. 7. 34. 6ly. For the pomp and glory, the good things of this life, as Gal. 6. 14. 1 Cor. 7. 31. And thus I take it; by world, I underſtand all earthly excellencies, and accommodations: honours, pleaſures, profits, riches, in their greateſt eſtate and confluence, whatever is pleaſant, delightfull, and eſteemed of in the world. The treaſures of the Eaſt, and Weſt Indies, were all the honours, glory, dignity, pomp, riches met in one, and wert thou the purchaſer of them all? wert thou as great as Nimrod, Alexander, &c: what are all theſe in compariſon of thy ſoule? foreign, mulctabitur animâ. O dreadful loſſe! oh lamentable hazard! the worſt bargain that ever was made, the moſt mad purchaſe that ever was got; To loſe thy pretious ſoul for baſe dirt, traſh, pelfe, vanity, to loſe one ſoule for a whole world, is a lamentable bargain purchaſed at too deare a rate. By ſoule is here meant the rationall ſoul; which is defined, foreign, ſome render, actus primus, perfecte habea, foreign. Anima eſt tota in toto, & tota in qualibet parte corporis, the moſt noble part, for wa informans. The ſoule of beaſts, their ſenſitive ſoule is annihilated: p. 222the ſoule of a bruit-beaſt might admit a faire diſpute. That which hath life is more noble than lands, buildings, &c: which are inanimate. But there's no compare, between the ſoule and the world, an immortall ſoule, a materiall earthly world, and immateriall, and ſpirituall ſoule, of all created things the ſoule is a none-ſuch, beyond compare, invaluable, and hath the preheminence. It's farre from my intententions to read a naturall Philoſophy lecture upon the eſſence and operations of the ſoule; I may not miſtake the Pulpit for the Schools, & ſtuffe up a Sermon with Philoſophicall notions: though I diſcard not Philoſophy as a hand-maid to Divinity, yet I had rather have one proofe from the ſcriptures than from them all, I preferre this one verſe before all their elaborate volumes: my proofes therefore ſhall bee altogether ſcripture proofe.

That which from theſe words I lay down for a foundation of my diſcourſe, is this entire doctrinall concluſion.

That the gaine of the world can in no wiſe countervaile the loſſe of o… Doct. propounded.ſoule.

For the unfolding whereof, I purpoſe (foreign) to make a compariſon between the ſoule and the world, the excellency of the one, and the baſeneſs of the other; that ſhall conſtitute the doctrinall part: Which done I ſhall improve all to point of practice, for the better ordering of your lives and converſations. This ſhall conſtitute 1. Unfolded by a Compariſon. 1.the Uſe and Application.

1. Then, wherein conſiſts the excellency of the ſoule? For repreſentation of the ſoules exellency; 'Ile inhance the dignity, price and value thereof in theſe 7 enſuing ſingularities.

1. The excellency of the ſoule conſiſts in it's excellent and high originall.Singul. 1: The ſoule is the breath of God.

The ſoule is the very breath of God, Gen. 2. 7. Job. 33. 4. The ſoule is not ex traduce, by carnall generation, nor by derivation or propagation from the Parents, but it's immediately inſpired by God Zech. 12. 1. Cr…ando infunditur, & infundendo creatur; ſo St. Auguſtine.

2ly. Conſider the paterne after which the ſoule was created, and Sing. 2. The ſoule was created after God's image. Corruptus corruptum, leproſus leproſum.that was the exacteſt paterne, the perfect Archetypum and exemplar, the image of God, ſee Gen. 1. 27. Eph. 4. 23, 24. It's ſaid Adam be got a ſon in his own likeneſs, (i. e.) a ſinner like himſelfe, Gen. 3. 5. But that was ſtatu corrupto. The Apoſtle argueth the caſe concerning the decent carriages of man and woman in external circumſtances, p. 2231 Cor. 11. 7. It's the commendation of a child to reſemble it's father: this inhanceth the ſoule, that it reſembles it's Creatour.

3. Conſider the ſoules ſpirituality, and immateriality. The ſoule Singul: 3. The ſoule is ſpirituall.was not made of duſt, nor ſhall ever be reſolved unto duſt. It was not made of the groſſe ſubſtance of the earth, but immediately formed by God. The ſoule and ſpirit are coupled together, 1 Theſ 5. 23. Heb. 4. 11. Luk. 23. 46. The ſoule is a ſpirituall, immateriall, incorporeall ſubſtance.

4. Conſider the ſoules immortality, and eternall duration, Eccleſ. Singul. 4. The ſoule is immortall.12. 7. Matth: 10. 28. Both body and ſoule ſhall be immortall at the reſurrection and reunion. The ſoule is capable of no corruption nor mortality at all. As ſoone as the body moulders away, the ſoule leaves the body; But not only the ſoule, but the body at the reſurrection ſhall be immortall and incorruptible, 1 Cor. 15. 34. Phil. 3. 21. The ſoule runs parallel with the longeſt line of eternity. The ſoule hath no contrary corrupting qualities; It depends not on the matter, not on the body; for when the body is corrupted, and putrified, made meate for wormes, the ſoule is incorruptible, and immortall.

5. Conſider the noble faculties of the ſoule. 2. Noble faculties appertaine to the reaſonable ſoule, the Underſtanding and the Will.Singul. 5. The The ſoule hath noble faculties. 1 The underſtanding.

1. For the underſtanding, it's the bright luminary of the ſoule, foreign and foreign, are uſed promiſcuouſly in ſcripture. It's the Pilot to ſteere the ſhip; it ſits at ſterne and guides the affections, and ruleth over all the members. The underſtanding was created marvelous quick, knowing the Creator's mind, diſcerning the natures of things, Adam gave all the creatures names, ſuitable to their nature.

2. The Will, and this was created pliable and obedient unto the 2. The will.will of God, to yeeld ready obedience to it's Creatours commands. And though the underſtanding be blinded, and the will depraved, the affections diſordered by reaſon of Adam's, fall: yet Chriſt giveth his eye-ſalve to his people to cleare up their underſtanding, and ſubdueth their wills unto his will. Theſe are noble faculties: The memory, conſcience, affections are reduced unto theſe two: Theſe faculties difference men from bruit beaſts.

6. Conſider the invaluable price pay'd to purchaſe the ſoule. Even Singul. 6. The price paid for the ſoule.no leſs than the effuſion of the bloud of Chriſt. He pay'd his life for the redemption of his people, the ſoule muſt needs be of invaluable p. 224worth, that was bought, purchaſed, and pay'd for with the bloud of the Son of God: O! invaluable price more worth than millions of worlds, more then all Angels in heaven could doe, more than if Adam and all his poſterity had ſuffered unto eternity; That the Son of God, foreign, the eternal, God ſhould become a child, the Antient of days ſhould become the Infant of days, the Divine perſon ſhould aſſume an humane nature by an hypoſtaticall union, that he ſhould diſrobe himſelfe, and weare the ragges of mortality, come into the world, not to reigne as a King, but as a ſervant, to dye a painefull, ſhamefull, and curſed death, this was an incomparable price, never to be parallel'd: And what was the end of all, but to ſave the ſoules of his people to pacifie God's wrath, reconcile man to God by the death on his croſſe?

7. Conſider the difficulty to ſave our ſoules; Wee have a battle to fight, a race to run, we muſt be wreſtlers, warriours, racers, Singular. 7. It's a difficult matter to ſave the ſoule.we are to enter in at a ſtrait gate. Few are ſaved, foreign. It's no eaſy taske (as the ignorant world dreames of) to make our peace with God; when the Son of man commeth ſhall he find faith on the earth? ſo, ſhall he find Repentance, and Love? A common temporary faith, a formall Repentance, a pretended love, are every where to be found, as the ſicamores in the valley for abundance: but a juſtifying purifying faith, a repentance not to be repented of, a love without diſſimulation are hard to be found, rare hearbes, which grow in few gardens. The world cheates their ſoules with a ſhell, a picture, a fancy of faith, they believe as their parents did before them; and ſo they cheat their ſoules with a picture and fancy of repentance, they think repentance enough, if they can but mumble over that neck-verſe, Lord have mercy upon me; but ſuch laſy, eaſy, formall devotions, will not ſerve the turne, ſee 1 Theſ: 1. 3. There is a worke of faith, a labour of love, and a patience of hope. Cheap, eaſy, laſy ways, are ſuſpicious ways: Its the greateſt work in all the world, to work out our ſalvation: ſome indeed have a ſharper, ſome an eaſier birth: None are without pangs and throws one time or other. Heart wounding goeth before heart healing, Act. 2. 37. But whoever belongeth to God, ſhall feele the gall and wormewood, the bitterneſs of ſinne.

Sinne coſt David, Peter, Mary-Magdalen, Paul, deare. Now then, that it is ſuch a weighty difficult worke to ſave thy ſoule, hence the excellency of the ſoule is the more inhanced and raiſed.

p. 225On the contrary, as I have inhanced the ſoules excellency in 7 ſingularities, ſo I will debaſe, and vilifie the world in as many aggravations.

1. The world is a ſtye and ſinke of impurity, 1 Joh. 5. 19. Agrav. 1. The world is a ſink of impurtly.What's pure religion, ſee, Jam. 1. 27. To k…ep ones ſelfe unſpotted from the world. The world is the mother pollution: the daughter foreign, Pet. 2. 20. The world may not be loved, 1 Joh. 2. 15. You may ſoone know that all the world hath, 1 Joh. 2. 16. The luſt of the fleſh, the luſt of the eyes, and the pride of life.

2ly. The world is a grand impoſtor, an arrant jugler. There Agrav. 2, The world is a gr…d Impoſter.are three words, Eph. 4. 14: which deſcribe the world to the life, foreign, it courts and complements as Joab did Abner, and Amaſa, as Ja…l ſerved Siſera, as the Panther leaves a ſweet ſent, and allures the paſſenger to come to her, and preſently hee's devoured (as they ſay) the Syrens ſonges firſt lull men aſleep, then devoures them. The world puts a gaudy faire vizzard on the ſouleſt actions: it calleth drunkenneſs, covetouſneſs, whordome, by mincing, plauſible appellations. The lewd ſtrumpet tels of her bed of ornaments, and braveries, Prov. 7. 16, 17, But mentions not a ſyllable of the dart ſtriking through the liver, verſ. 23. So the wine wherewith the drunkard is intoxicated, allures him with it's colour, Prov. 23. 31; but forewarnes not of it's biting, verſ. 32. The world never repreſents ſinne in it's proper colours, but ſub ſpecie boni. Take heed of the world, it will ſerve thee as Jacob ſerved Laban, change thy wages 7 times: It will ſerve thee as the High-Prieſts ſerved Judas, Matth. 27. 4. When an anguiſh came upon his ſpirit, and hee reſtored the thirty peeces of ſilver, ſaying I have ſinned, in that I have b…trayed the innocent bloud, and they ſaid what is that to us? ſee thou to that.

Then thirdly, the world is a mercileſs cruel tormentour; Sol…mon found it to be ſo by lamentable experience, Eccl…ſ. 1. 14 The covetous man is upon a Rack, his bed is a bed of thornes, his bread, gravell, for the loſſe of his God Mammon. The ambitious man, loſeing honour and preferment, is diſquieted, that he cannot enjoy himſelfe, ſo was Haman, nothing could ſatisfie him, ſo long as he wanted Mord…caie's bended knee. The want of a complement more vexed him, than all his honours contented him. At what a great loſſe was the young man, when he muſt foregoe all his poſſeſſions? At what a loſſe were the fooliſh Gadarens, when their ſwine were p. 226drowned, they even preferred their ſwine before a Jeſus.

4. The world in it's beſt eſtate, is vanity, Eccleſ. 1. 2. The riches, Aggrav. 4. The world is vanity.honours, and pleaſures, in this world, are empty broken ciſternes, trees without fruit, bare leaves or apples of Sodome, which (as Hiſtorians relate) are goodly to the eye, but being touched, diſſolve into cinders, and aſhes, Iſai. 55. 2. Not bread. The worlds goods are things which are but ſhadows, pictures, ſhels, emptineſs, vanity, nothing, in reality and truth, Chimera's, entia rationis, brain fancies; Great expectations we have, Parturiunt montes, &c. The world is a meere lottery, we come to it with heads full of hopes, but returne back with hearts full of blankes.

5. The world is unſatisfying and unſuitable to the ſoule. The Aggrav. 5. The world is unſatisfying.world is materiall, corruptible, earthly; the ſoule immateriall, incorruptible, heavenly. How can theſe be reconciled? What agreement can there be between them? Ther's no proportion, nor reconciliation. The ſoule cannot feed on gold, you may as eaſily fill a bagge full of ſpirituall graces, as ſatisfie an immortall ſoul with the world. The riches, pleaſures, &c: of the world, are no way ſuitable, noe way ſatisfying, not in the leaſt meaſure commenſurate to the vaſt and boundleſs deſires of an immortall heavenly-borne being ſoul. The high-Prieſts money could not ſatisfie Judas; as ſoone as conſcience pricked him, he could keep the money no longer. Honours could not ſatisfie Haman; What doth all this availe me, &c? The foole in the Goſpel could not be ſatisfied with the barns he already had, he muſt have bigger? It is not within the ſphere of the activity of any ſublunary thing, to ſatisfie an immortal ſoule.

6. The world is unhelpful and unprofitable in the evil day. There Aggrav. 6. The World is unhelpful in the evil day.are 4 evil dayes wherein the world cannot help. 1. In the day of affliction, loſſe of husband, wife, children, what can the world doe thee good? In the day of a tormented conſcience; all the worlds goods cannot pacify a tormented conſcience. 2ly. In the day of death. The world cannot bribe death. 4ly. In the day of judgment, no help no comfort from the world. A friend we ſay is known in adverſity; it plainly appeares that the world is a very falſe perfidious enemy; becauſe it ſerves thee as Abſolom's Mule ſerved him, left him helpleſs in a time of miſery hanging between heaven and earth.

7 And laſtly; The world in all it's bravery, in it's greateſt eſtate and Aggrav. 7. The World is momentany.confluence is but momentary, tranſient, it cannot help beyond this life it canot carry us to eternity; It paſſeth away, 1 Joh. 2. 17. The ambitious p. 227mans, honours, promotions, high places, cannot follow him to another world. An ungodly great man, noble and honourable in the world, when he dieth he ſhall be degraded of all. His honours will not follow him to hell, he ſhall be there, baſe, ignoble, inglorious. The riches of the covetous Mammoniſt ſhall not goe to bell with him, they cannot corrupt the flames, nor bribe the tormentours. The voluptuous man's haukes, and hounds, cards, dice, cups, ſhall not goe to hell with him: as ſoone as death ſurprizeth him, all theſe leave him. What diſtinction can be given between the rich man's skull and the poor man's? What difference doth death make, between the noble, and ignoble, rich and poore? Death cuts down all with it's ſithe. It's mercy, and free grace that makes all the difference. Thoſe 4 Summa Imperia were diſſolved,—Sic tranſit gloria mundi. The world is a Jonah's gourd, like a vapor, a bubble, tranſient, momentany, uncertaine, of ſhort continuance; Now weigh theſe together, the excellency of the ſoule, and vileneſs of the world, as I have repreſented them in ſeverall particulars. Wee know Contraria juxtaſe poſita magis eluccſcunt; And upon ſerious premeditation give in your verdict, which would your rather have? Oh! that God would move, and perſwade your hearts to make the better, choice to prefer your pretious ſoules before all the kingdomes of the world, and the glory of them. Thus much for the doctrinallpart of the Text.

The doctrine being thus proved and cleared by the forementioned compariſon, it now remaines that I ſhould make the beſt improvement of it, and ſet it home upon your conſciences by particular Application. I ſhall hold forth a ſixfold uſe of this Doctrine, which I ſhall endeavour to ſet home upon your conſciences, for Terrour, Expoſtulation, Exhortation, Examination, Direction, and Conſolation.

The firſt Uſe is a word of terrour and commination; it ſpeakes heavy tidings to all thoſe who preferre the pomp and glory of the world 1 Ʋſe for Terrour.before their pretious ſoules? how many preferre a baſe luſt before their ſoules? a penny profit before an immortal ſoul? This is the condition of thouſands, the farre greater part, even of the Chriſtian world. Now becauſe every one will plead not guilty, Il'e ſingle out particular perſons notoriouſly guilty.

1. Ignorant perſons, who know not the excellency of a reaſonable ſoule, and Ignoti nulla cupido. Diſcourſe of the dignity of their ſoules; and tell them of the infinite price pay'd to redeeme the ſoules of the elect, they plead ignorance, they are not book-learned. p. 228But will this plea lick thee whole? If thou art not book-learned, yet thou muſt be heart-learned. No kind of ignorance can acquit thee â toto, though it may à tanto. A ſinne of ignorance in the Leviticall law had a treſpaſſe offering. An invincible groſs ignorance, amongſt blind guides, and blind corners, where there hath been wanting a teaching miniſtry, is lamentable, but not excuſable. They ſhall be puniſht with fewer ſtripes: Hell ſhall not be heat ſo hot for them as for preſumptuous ſinners, who ſin againſt illumination of judgment, and the bright ſhining light of the Goſpel. But they that ſuffer the leaſt paines in hell, ſhall ſuffer enough: Doe not then plead thy ignorance, that's to purge one fault with another. Now if a bare ignorance, Ignorantia purae negationis; an invincible craſſe ignorance, where meanes are wanting, (which wee have, and enjoy) if this be damnable, and no excuſe for a ſinner, for Rom. 1, foreign, there's enough to leave any without excuſe, what ſhall we ſay of an affected ignorance? which is Ignorantia pravae diſpoſitionis, a ſhutting of the eyes againſt the light, to be ignorant of the worth of Chriſt, and the ſoule in theſe days, when knowlege aboundes as the waters cover the ſeas, when as for the time and meanes they might have been teachers: when notwithſtanding ſuch a marvelous light ſhining brightly, yet they are in darkneſs, notwithſtanding ſermon upon ſermon, &c: a conſtant powerfull miniſtry, ſhining lampes, yet ſtill people are ignorant, they know not God, what ſhall I ſay of them? Let me tell them that they are under a dreadfull curſe, as Jer. 10. 25. 2 Theſ. 1. 8. Thou haſt a pretious ſoule, and knoweſt not of it, notwithſtanding ſo many warnings, and admonitions by the meſſengers of God, whoſe fault is that? thy own, queſtionleſs thou maieſt know, O! deſperate, damnable ignorance!

2. Negligent perſons are to be reproved, theſe are heedleſſe and 2. Neg…gent perſo…s.careleſſe what become of their ſoules; For their bodies and eſtates, they turmoyle and vexe themſelves, riſing early, &c. For a gainfull bargaine, for increaſing their eſtates, for boone, joviall company, they can find time enough; but preſſe them to the practiſe of religious duties, they plead want of time. They want not time, but good hearts. Manna is even ready to drop into many mens mouthes, and yet they will not take paines to gather it. Many are ſo ſupine and lazy, that they will not ſtep over the threſhold to heare a Sermon. Many have gifts, and good abilities, but let them lye ruſtie for want of uſing: ſlothfull perſons ſhall be cloathed with ragges. The fountaine p. 229is opened, people are not ſenſible of their thirſt, and therefore they will not come; God affords food for our body, and food for our ſoule in abundance: now an hungry man will goe apace for corporall food, and had we a ſpirituall appetite, a ſoule hunger, we ſhould quicken our pace, and run as faſt for the ſood of our ſoules, ſee Heb. 2. 3. How ſhall we eſcape if we neglect ſo great ſalvation? God puts a prize into our hands, if we neglect to uſe it, our condemnation will be the greater. A ſluggard will tell of this Lyon, that mountaine, and that ſhrubbe in the way: ſo your lazy negligent people will tell and reckon up all the difficulties they can, to flatter themſelves in their idleneſſe, whereas indeed when we conſider the battell we are to fight, the race to runne, the ſtrait gate to paſſe through, and the great difficulty to attaine ſalvation, this ſhould excite and provoke us to beg ſtrength from God, and act in his ſtrength, tugge hard at the Oare, wreſtle harder, mend our pace, that we may enter in at the ſtrait gate, fight the good fight of faith, and ſo runne that we may obtaine.

A third ſort of perſons to be reproved are unbelievers. They believe 3. Ʋnbelievers.not ſuch worth, and excellency in the ſoule as we ſpeak of. This is the grand, capitall, damning ſin of the Goſpel; Unbeliefe is a complication of many ſins, made up of a fraternity of iniquity. See John 8 24. Unbeliefe as well as covetouſneſſe, cauſed the yong man to preferre treaſures on earth, before treaſures in heaven. Unbeliefe as well as covetouſneſſe made the fooliſh Gadarens to preferre their ſwine before a Saviour. Did people in good earneſt believe that the ſoule is more worth then a world, that the ſoule is of a heavenly-borne beeing, and runnes parralell with eternity, they durſt not graſpe the world, make an Idol of Mammon, Volupia, &c. and put their pretious ſoules in jeopardy. What hindred Chriſt's miracles? ſee Matth. 13. 28. What's the portion of unbeleevers? ſee Luk 12. 46. Rev. 21. 8. The Jewes had a ſaying, that, every ſinne that they committed had a ſpice of the golden calfe. Every ſinne without queſtion hath a ſpice of infidelity: Unbeliefe, and misbeliefe are deſtructive to the ſoule.

4ly. Impatient ſinners are to be reproved; theſe are worſt of all, 4. Impenitent ſinners.they throw away the remedy, ſpurne away the plaiſter that God ordaineth for their cure. Wee ſay, falling into the water drownes not, but lying there, for a man may fall into a water, and may be plucked out alive: ſo falling into ſinne damnes not, but lying in it without repentance. p. 230'Tis true that every ſinne deſerves damnation, but all ſinnes doe not actually damne, otherwiſe who could be ſaved? There are two ſorts of ſinners, penitent, and impenitent ſinners. Penitent, broken hearted ſinners are received into mercy, through Chriſt: their ſinnes are waſh't away in his bloud, their ſinnes are imputed to his ſcore, and his righteouſneſs imputed to them for juſtification. But impenitent ſinners, ſuch as ſweare, and will ſweare, are drunke and will be ſo, breake ſabbaths, and will doe ſo, without remorſe or regret of conſcience, theſe ſhut the dore of mercy againſt themſelves; An impenitent perſon is Felo de ſe, his own executioner, ſee Rev. 16. 11. Rom. 2. 5. Impenitent perſons take not the dignity of their ſoules into conſideration, little doe they think what will become of their ſoules unto all eternity. The law requires exact obedience, will not abate a tittle, not the leaſt tranſgreſſion; God hath given us a Court of mercy, the Goſpel, and in it a ſurety, Chriſt, and the inſtrumentall meanes, faith, and repentance. Now, impenitent Perſons, deſpiſe the Goſpel, the ſuerty, the remedy, they reject the great ſalvation tendred in the Goſpel, and ſo they are left unexcuſable. Their bloud be upon their own heads. God would heale them, they will not be healed; they are filthy and impure, the Lord proclaimes a fountaine to waſh in it, but they will not come unto it, and ſo their damnation is juſt, and they are, foreign, ſelfe condemned, and their deſtruction is from themſelves. Of all judgments, deprecate this of impenitency. The Lord never give you over to impenitency.

2. The next Uſe ſhall be for expoſtulation; and here I would expoſtulate Ʋſe 2. For expoſtulation.the caſe, as Iſai. 55. 2. Rom. 6. 21. Who of any underſtanding would ſerve ſo unprofitable a maſter as ſinne is? who would bee ſo mad as to be penny wiſe and pound fooliſh? as to get riches, lands, revenues by cozenage, fraud, oppreſſion, and hazzard their pretious ſoules? What if you could get never ſo much gold, purchaſe never ſo much land honeſtly, and juſtly, and yet with the care, and turmoyle of getting and keeping all, you neglect your ſoule? what advantage would all this be unto you? Call your ſelves to an account, and reckon what you get by purchaſeing the world, and loſeing your ſoules, caſt up your accounts, and you will find, you have made a miſerable bad bargain; 'Ile draw this Uſe unto particular inſtances.

1. Let me expoſtulate the caſe with the voluptuous perſons, who eate, and drinke, and riſe up to play; Hawkes, hounds, cardes, dice, p. 231whores, cups are the voluptuous man's: companions. Hee's lul'd a ſleep on the lap of pleaſures, and followes his own ſwinge, and careere againſt the counter-blaſts of a reclaiming conſcience. Let me aske the voluptuous liver, what doe all his pleaſures conduce to the advantage of his ſoul? what comfort can a man take at night when he goeth to bed, when all the day he hath paſt away in gameing, drinking, and carrowſing? How many ſpend more upon their houndes, then they doe towards the maintainance of a faithful Miniſtry? How many preferre a pack of cards, a pack of houndes, a caſt of hawkes, before the word of God? How many preferre a drunken merry meeting before a Sermon? They can ſit whole days and nights at cards and dice, and at their cups upon ale-benches, and yet how weary at a Sermon? Double duties are tedious to them, ſabbaths, faſts, are heavy burdens unto them. This ſin of voluptuouſneſs, is the crying ſin of the nation, for which God lets us bloud by his heavy judgments at this very time; O that all voluptuous Epicures would ſeriouſly lay to heart the ſacred Irony of the wiſe man! Eccleſ. 11 9. O! that God would perſwade you to have ſpecial regard of your pretious ſoules! O that God would open your eyes to ſee your vanities and wicked pleaſures, and turne the ſtreame into the right channel, as Prov. 3. 17. To account the wayes of wiſdome the only wayes of pleaſantneſs.

2. Let me expoſtulate the caſe with the covetous Mammoniſt; He riſeth early, &c: hee's a ſcrapeing, and carking for the world, the traſh and pelfe here below, filling his barnes with corne, his coffers with gold, ſtill labouring for corne and oyle, never ſatisfied, never thinking he hath enough.

But what's all this to the ſoule? His Mammon is his God, the wedge of gold is his confidence. Hee's earth'd before his time, his heart is rivetted upon the world. Surely he dreames of an eternity upon earth, and of heaven upon earth: Hee heeds not, nor regards any hereafter. His breath ſmels of earth, his diſcourſe is earthly, his whole life and converſation is an earthly worldly converſation. But what will all his riches availe him when death arreſts him? See, Zeph. 1. 18. Luk. 12. 17, 18, 19, 20, and the 21. v, makes the Application. Thou canſt not carry thy riches to another world, they cannot bribe the flames of hell, nor corrupt the Tormentor; wherefore then ſhouldſt thou labour thus greedily for that wich is not bread, for thoſe things which are not? wherefore ſhouldſt thou p. 232take ſuch care for traſh and pelfe, the baſe, tranſitory traſh of the of the world, which laſts but for a ſhort ſeaſon, and in the interim neglect thy pretious ſoule, which abides unto all eternity? O! that God would alter thine affections, as Col. 3. 2. O! that God would work in thee a ſerious beliefe of this truth, that thy ſoul is more worth than all the world!

3ly. Let me expoſtulate the caſe with the ambitious man, who aſpires unto great places, dignities, honours, and promotions in the world? What are all theſe in compariſon of his ſoule? Many have great Titles, honourable names in this world, who ſhall be degraded of all in the world to come. What's honour? It's but momentany. Honor eſt in honorante; it's that which a wicked man may have, Haman, Nimrod, H…red, had it. What would rich Coates of armes, great dignitis, popular obſervance, advantage thy pretious ſoule? The Apoſtle tels us, not many, 1 Cor. 1. 26. &c. Hee doth not ſay not any, ſome are ennobled by a ſpiritual, as well as by a natural birth. But oft times great dignities, preferments, honours, promotions, are clogges, and hinderances to the ſoule. Marcus Gal…acius Caracciolus knew it well, and renounced all for Chriſt; ſo did Moſes, foreign; Heb. 11. 24. So muſt thou. What high places, preferments, dignities, thou feareſt will inſnare thy ſoule, and withdraw thee from Chriſt, thou muſt foregoe them all, ſo farre forth as they ſtand in competition with, or oppoſition unto Chriſt. What will it profit thee to have a great name written on earth, but no name at all written in the book of life? Wherfore then doeſt thou purſue high preferments, ſee Jer. 45. 5. Art thou fit and preferred for thoſe great high places thou lookeſt after? Haſt thou taken an Antidote before hand to prevent the poyſonous inflations of pride? Or art thou ſure thou ſhalt ſpeed, and obtaine thy deſire. Honor fugientem ſequitur, ſ…quentem fugit, ſee Pſal. 75. 6. Prov. 3. 35. Remember Haman's period; Wolſeyes fall, &c. Thou that art higher by the head than thy brethren, as Saul was elevated to great dignities, muſt come the ſame way to heaven as the pooreſt Chriſtian. Wherefore then, ſhould any man labour more for greatneſs than goodneſs, preferring favour of men before the favour of God, high places on earth, before the high places in heaven? The reaſon is, becauſe they prefer the world before their ſoules; Conſider ſeriouſly of all theſe. The voluptuous Epicure never ceaſeth ſwallowing, the covetous Mammoniſt, never ceaſeth ſcraping, the ambitious Paraſite, never ceaſeth p. 233climbing. But what will it profit the voluptuous man to have his fill of pleaſures, the covetous man to have his coffer crammed with gold, the Ambitious man to have honours, promotions, and great titles, enough to clogge his memory, and yet in the interim to loſe their pretious ſoules? Let your ſerious thoughts be exerciſed herein, and then return an anſwer, whether your ſoules be not of more value than the whole world?

I proceed to a third Uſe for exhortation: Suffer I beſeech you the Uſe 3. For Exhortation.word of exhortation, above all other things to take ſpeciall regard, and care what will become of your ſoules to all eternity, above all your gettings get this underſtanding, to know the incomparable worth of your immortall ſoules. Above all trades which you drive for the world, learne this ſoule trade, this ſoule thriſt. I perſwade you to take the moſt thriving, moſt gainfull way in the world: whereas others labour for corne and oyle, wealth, dignities, which are failing periſhing things, which are not bread, and cannot ſatisfie, let me perſwade you to labour for that which endureth to eternity. Be therefore good husbands for your ſoules, learne this ſpirituall huſbandry to improve your time, talents, and opportunities for the everlaſting benefit of your pretious ſoules. Tell men of a wiſe, rich, honourable, thriving way for the world, they will readily embrace it; I repreſent before you this day, the moſt wiſe, rich, honourable, thriving way for your pretious ſoules. This courſe is wiſe, Deut. 32. 29. It's rich and honourable, Prov. 3. 16. The godly are moſt honourable. It's thriving and gainfull, 1 Tim. 6. 6. Up and ſet about the worke. Above all workes work out your ſalvation with fear and trembling. Methinks I might ſpare Motives; what? will ye not doe good to your own ſoules? Will you neglect your choiceſt Jewell? will you leave your ſoule at randome, neglected, unregarded? Do ye not know the ſingular worth of your ſoule? To quicken your affections, I ſhall recommend to your ſerious thoughts theſe 9 moving conſiderations.

1. One ſoule is more pretious then all the kingdomes of the Conſid. 1. One ſoule is more worth than the world.world, and the glory of them; Seeſt thou a poor man picking off a dunghill old caſt rags, another picking ſticks or coles out of the kennel, almoſt ready to famiſh by reaſon of hunger, or to ſtarve for want of fire: ſeeſt thou others working for a penny a day, going many a mile to earn a penny, and ſcarce able to go through weakneſſe; however theſe poore people may ſeem vile and contemptible p. 234in the eyes of the world, yet their ſoules are more worth, and highlier to be valued, then all the pomp and bravery of the world: My Reaſons are,

1 Becauſe the world is tranſitory, fading, periſhing; the ſoule permanent, abiding to eternity. The forme of the world paſſeth away; this goodly ſtructure of this viſible globe, ſhall be diſſolved and burnt up with fire, but the ſoule is incorruptible, capable of no conſumption; now that which is permanent is of more worth then that which is tranſient, therefore the ſoule is more worth then the world.

Secondly, all the riches, honours, bravery, &c. in the world cannot redeem one ſoule; If a man would give all his lands, gold and ſilver, &c. to ſave his ſoule, it could not be obtained: the Mannors, Lands, and richeſt treaſures of the whole world put altogether, cannot purchaſe one ſoule: the ſoule cannot be bought nor purchaſed by ſuch a price, when death arreſts a ſinner to appeare before the judgement ſeat, the ſinner would give ten thouſand pounds for a good conſcience, nay all his eſtate, riches, &c. but all theſe cannot bribe death to ſtay one minute longer, nor can they all make any atonement for the ſoule. Riches, honours, &c. are not a ſuitable proportionable price, ſor theſe are materiall and corruptible, the ſoule immateriall and incorruptible, and between theſe there's no proportion.

Thirdly, The price paid to redeem our ſoules is infinitely, ſuperlatively more worth then millions of worlds, what's that, ſee 1 Pet. 1. 18. The ſoul was redeemed with the price of bloud, even of him who was foreign: not one ſoule ſaved any other way; not the richeſt in the world, nor the pooreſt can come any other way to heaven, but by Jeſus Chriſt. The ſoule of the pooreſt ſaint (though his perſon be trampled on by the world) is bought by ſo great a price, as the effuſion of the bloud of Jeſus Chriſt. Hence it evidently appeares, that the ſoul is more worth then the world, Chriſt died not for the world, he prayed not for them, John 17. 9. but he died for his own, whom his father had given him out of the world. O Conſid. 2. Jeſus Chriſt alone, and the graces of his ſpirit can adorne the ſoule.pretious, heavenly-born-being ſoule!

2ly. It's Jeſus Chriſt alone, & the graces of his ſpirit that can beautifie, enrich, and adorne the ſoule. Aske a covetous Mammoniſt where lies his riches? he'll tell you in ſuch a ſtock of cattell, ſuch lands & revennues, gold & ſilver, &c. Aske a child of God where are his riches? he'll tell you his riches are in Chriſt, his treaſures are in heaven, his p. 235high place and preferment is in his fathers houſe. Aske your ſtately Gallants wh…re their ornaments are? They will ſhew you their necklaces; and bracelets of pearles, their Diamond-Rings, Gorgeous apparrell. But what's all theſe to the ſoule? The ſoule is not beautified with golden chains, coſtly raiment, pretious jewels. Ile tell you of a chaine of pearls, which will adorne your ſoules, and enrich you more then all the pretious gemmes the Univerſe can afford, read 2 Pet. 1. 5. Pſ 45. 13, 14. Ezek. 16. 9, 10, 11, &c. Thou mayeſt be rich in the world, yet poor in grace, thou mayeſt have a beautifull face and a polluted ſoule; goodly, brave, ſtately apparrell, and a foule rotten conſcience; outward beauty, inward deformity; fair without, foule within. Now Chriſt his graces can alone make thy ſoule beautifull; His graces are the beſt ornament, and therefore beſeech him to beautifie thy ſoule, and to adorne thee with faith, love, and the reſt of the Graces of his ſpirit.

Thirdly Conſider, God out of the riches of his free grace and mercy Conſid. 3 God puts a price into our hands to improve for our ſouls.puts a price into your hands by the Goſpell diſpenſations, which he expects you ſhould improve for the beſt advantage of your ſoules. Force not the Lord to complaine, as Prov. 17. 6. you have ſermon upon ſermon, Manna falls frequently round about your tents, will you not ſtir out of your doores to gather it? you have the ordinances frequently diſpenſed amongſt you, you have bread in the morning, and bread in the evening, many occaſionall ſermons. All theſe helpes and meanes are afforded by God for the good of your ſoules: you have publick aſſemblies continued, your eyes behold your teachers, you enjoy Sabbaths, dayes of humiliation, dayes of thankesgiving, wherein Gods keeps open market for the good of your ſoules, and its your duty to huſband them all for the eternall welfare of your ſoules? The Spirit knocks at your hearts, by the ſermons you hear, by all the mercies you enjoy, to take care of your pretious ſoules. The ſalvation of your ſoules is the intention and end of all our preaching. It's the only deſigne we have upon you, to win you to Jeſus Chriſt: all the Ordinances are the food of your ſoules, to keep your ſoules in heart, the ſabbaths are the market of your ſouls, you have ſoule-fatting Ordinances. Oh take heed, leſt a leaneneſſe enter into your ſoules. The markets will not alwaies laſt, the ſhops will not alwayes be open, now come and buy wine, &c. Improve the Sabbaths, Sermons, all your Goſpel-opportunities for the eternal benefit of your ſoules.

p. 236Fourthly, Conſider, This preſent time of life whilſt you are in this Conſid. 4. This is the preſent time to regard our ſoules.world, is the only ſeaſon and opportunity offered to make proviſion for your pretious ſoules, ſee John 9. 4. This is the time to worke out your ſalvation in, as Phil. 2. 12. The time of ſeeking God, Iſa. 55. 6. This is the time of working the worke of faith, the labour of love, and patience of hope, 2 Theſ. 1. 3. This is the time of making our peace and reconciliation with God. Now we preſſe upon you the Doctrine of reconciliation, 2 Cor. 5. 20. If thou liveſt and dieſt in an unregenerate and unreconciled eſtate to God, thou wilt remaine ſo even to all eternity. Now thou muſt run, otherwiſe thou ſhalt never obtaine; now thou muſt fight the good fight of faith, otherwiſe thou ſhalt never obtain the end of thy faith, the ſalvation of thy ſoule. Now thou muſt wreſtle, otherwiſe thou wilt never obtein the bleſſing. Now thy peace muſt be made, whilſt thou art on this ſide hell, otherwiſe it will never be made hereafter. There's no time for purgation in another world, for perfecting thy faith and hope; this time of life is the ſeed time, and according as a man ſoweth, ſo ſhal he reape. This time of life is a time of working, in heaven there will be a reſting from our labours. As therefore thou tendreſt the eternall welfare of thy ſoule, whilſt thou haſt life, breath, ſpace, opportunity, whilſt thou art on this ſide the grave, on this ſide of eternity, ſet ſeriouſly upon the buſineſſe of greateſt weight and conſequence, to make thy peace with God, to make thy calling and election ſure, that ſo when death ſeparates thy ſoule from thy body, nothing may be able to ſeparate it from the love of Jeſus Chriſt.Conſid. 5. This preſent life is but for a moment.

Fifthly, Conſider, This preſent life is but for a moment, and upon this moment depends eternity. The longeſt life is but a mo…ent, if compared with eternity; and this moment is a ſhort moment, compared in Scripture to bubbles, vapours, ſpans, weavers ſhuttles, flowers, things of ſhorteſt continuance. And this moment is a ſhortning moment, each day, each hour, each minute ſhortneth thy life, and makes thee nearer eternity; each ſtep thou treadeſt is a ſtep nearer thy Grave; each moment thou breatheſt, is a drawing on to thy home. And further, this moment, when once paſt, is irrecoverable; all the world cannot call back one minute of time; and when this little inch and moment of time is paſt, thou ſhalt be in eternity, in that condition which is unalterable, as long as God and Chriſt are, world without end. Oh that God would work this conſideration, and ſet it home upon your ſerious thoughts! that conſidering your life daily p. 237haſtens to an end, you might timely and ſeriouſly prepare for that life, which ſhall never end. The Lord give you grace to make the beſt uſe of this moment, to beautify your ſoules, to trim up your lampes, to walke every day as if it were your laſt day, that ſo when the Lord ſummons you by death, you may have nothing to do but to die, and with comfort and confidence, you may breath out your ſoules into the armes of Jeſus Chriſt.Conſ. 6. There will …e a day of Judgment.

6. Conſider, there will be a day of judgment for ſoule and body. There's a day of viſitation, a day of accompt, a generall Aſſize held for all the world, 2 Cor. 5. 10. And Chriſt's coming is like a theefe in the night. There's a different ſentence, Matth. 25. viz. Come ye Bleſſed, Go ye curſed. A different place, heaven, and hell; no medium no tertium; Purgatory is a Popiſh dream: If thou beeſt not purged here, thou ſhalt never be purged hereafter: Body and ſoule ſhall be reunited, and either be companions in woe, or bliſſe, unto all eternity.

7. Conſider, as death leaves thee, ſo judgment will find thee. As Conſ. 7. As Death leaves us, ſo Judgment will find us.the tree falls, ſo it lies; If thy ſoule be filthy and guilty, and unwaſht by the blood of Chriſt, when ſeparated from thy body, it will ever ſo remain in that condition. If thou dieſt unreconciled to Ieſus Chriſt, judgment will find thee ſo, and ſo thou ſhalt remain even unto all eternity. If ſanctification be not begun, yea and in ſome meaſure wrought in this world, it will not be wrought in another. If here thou haſt not the firſt fruits of the ſpirit, the hanſell, part of payment, thou wilt never reape the whole harveſt in another world. If thou art not juſtifi'd by grace, nor ſanctified by the ſpirit, nor acquitted by the bloud of Chriſt, before thou departeſt this world, death will give a returne, unjuſtif'd, unſanctify'd, unacquitted, and judgment will ſo find the returne, and paſſe upon thee an irrevocable ſentence: O then be perſwaded ſo to live as ye may have hope in your deaths; and ſo to die, as you would have judgment to find you: judgment will neither find you better nor worſe then death hath left you.

8. Conſider, the riches of Gods mercy, free love and grace abounds exceedingly, That thou art yet alive, on this ſide the grave, Conſ. 8. The riches of free grace and mercy.hell, and judgment, and God gives thee this gracious warning. God might juſtly cut thee off in thy wickedneſſe, and ſend thee to hell ſpeedily. But Oh! infinite patience, and long ſuffering. Now God expoſtulates, why will ye die, oh houſe of Iſrael! God delights not in your blood, ſee Acts 17. 30. Iſai. 55. 7. Iſai. 55. 1. God gives p. 238you warning, ſends his meſſengers to premoniſh you, to bid you look to your ſou…es. It's the whole drift, and ſcope of Gods meſſengers, to perſwade you to have a ſpeciall care of your ſoules; Now you have food for your ſoules; now you have ſabbaths, the deſire of daies, and many pretious Goſpel opportunities. It's free grace you enjoy them. For you have forfeited them all, Oh! wonderfull mercy, that God doth not take the forfeiture.Conſid. 9. This may be the laſt warning.

9. And laſtly, Conſider this for ought any of us know, may be the laſt warning that God will give any of us. You may not live to hear another Sermon, you may not live to enjoy another ſabbath. God may ſay to you, becauſe you loath this ſpirituall Mannah, I'le take it from you, Becauſe you miſuſe my meſſengers, I'le take them away from you: Becauſe you ſ…eight all the admoniti…ns and counſels for the good of your ſoule, I'le not have theſe pearles caſt any more before you. I will ſuffer my meſſengers no more to be abuſed, my pearles no more to be trampled un…er foot; this is the laſt warning I will give y…u, my ſpirit ſhall no longer ſtrive with you, I'le no longer ſtand and wait knocking at your dores. Brethren, we cannot promiſe to our ſelves a moment of time; we have none of us a leaſe of our lives. VVe are Tenants at will, whether many or any ſhall live to heare any further warnings, none of us can determine. Let's therefore be perſwaded to look upon theſe counſels I have given you, as for ought you know may be the laſt warning we may have. And Oh! that God would give us grace to take warning; VVeigh ſeriouſly in your moſt retired, ſad thoughts, thoſe 9 forementioned conſiderations, and the Lord go along with them.

The 4th Uſe ſhall be for a ſtrict triall, and examination, whether Uſe 4. For Examination.we take care for our ſouls yea or no? Ask the vileſt of people, what! do ye not take care for your ſoules? They will tell you t'were pitty elſe they ſhould live: But to undeceive the world, Ile propound ſome ſearching queries.

1. Doſt thou ſet a higher price of thy ſoule then all things under Qu. 1.the ſun? Doſt thou foregoe pleaſures, profits, father, mother, wife, children, the deareſt and neareſt relations, when they come in competition with or oppoſition to thy ſoule? Doſt thou foregoe thy beloved ſins, thy conſtitution ſins, ſins of profit, antiquity, delight? Doſt thou take up weapons againſt thy ſoules enemies, and reſolveſt never to give over till thou returneſt with the trophies of victorie? If ſo, it's apparent that thou loveſt thy ſoule.

p. 2392ly, Doſt thou ſurvey the windings, diverticles, and turnings Qu. 2.of thy ſoule? Doſt thou ſtudy to know thy ſoule, it's angles, and lurking places? Doſt thou reveiw the breaches in thy ſoule; and endeavoureſt the reparation of them? Doſt thou take a twofold Candle, the Candle of the word, and the Candle of thy conſcience, and ſearcheſt into the meanders, receſſes, and moſt inward corners of thy ſoule? This is a ſigne that thou haſt a care of thy ſoule.

3ly, Doſt thou keep ſtrict watch and ſentinell over thy ſoule? Qu. 3.Doſt thou watch over thy thoughts, words, and actions? As watchmen examine paſſengers, ſo doſt thou examine thy heart, call thy ſelfe to account for vain thoughts, miſplaced words, evill actions? and when thou findeſt them, doſt thou labour to exterminate them, and to execute juſtice on them? Doſt thou watch againſt vagrant luſts, not willing to give entertainment to ſtraglers, but as thou findeſt them thou caſheereſt them? if ſo this is a ſigne that thou takeſt care of thy ſoule.

4. Doſt thou endeavour to waſh and cleanſe thy ſoule? A pure Qu. 4.fountain is ſtil a purging. Doſt thou purge out thy corruptions? Doſt thou lament over thy ſoule for ſin, water thy couch with thy teares? and as ſin comes and corruption ſurprizeth thee, art thou a purging rinſing and cleanſing thy ſoule? Art thou unwilling to allow thy ſelfe in any ſin unconfeſt, unrepented of? If ſo, it's evident that thou takeſt care for thy ſoule.

5. Doſt thou make uſe of thoſe meanes which God hath appointed for the good of thy ſoule? God gives thee ordinances, doſt Qu. 5.thou feed on them? he ſcatters many pretious promiſes, doſt thou gather them up, and apply them for thy comfort? God reveales many pretious graces, as faith, love &c. doſt thou attire, and beautify thy ſoule with them? God affordes meanes publikely, privately, hearing, reading, praying, meditation, conference, doſt thou make uſe of theſe meanes? doſt thou improve this prize put into thy hand, for the good of thy ſoule? if ſo, thou takeſt care for thy ſoule.

6ly And laſtly, Doſt thou goe to the fountain of the bloud of Qu. 6.Chriſt? Doſt thou look to the brazen ſerpent to cure thy ſoule? Doſt thou ſee Chriſt with the eye of faith, and lay hold on him with the hand of faith, believe on him, with the heart of faith? If when thou haſt done all thou canſt, thou lookeſt through all unto Chriſt, and acteſt all thy duties, not in thy own ſtrength, but in the ſtrength of Chriſt, queſtionleſſe thou haſt a ſpeciall regard of thy ſoule. Examine p. 240your ſelves by theſe 6 Queries; and if in truth and ſincerity you can give affirmative anſwers to them, I may ſafely pronounce you ſuch, as regard the eternall advantage of your immortall ſoules.

The Fifth Uſe ſhall be for Direction. To handle this Uſe for your Uſe 5. For Direction.greater advantage, I ſhall acquaint you with ſome Impediments, which muſt be removed, and then I ſhall preſcribe ſome Duties that muſt be performed. Theſe Impediments muſt be removed.

1. Love of the world. This is the ſoules clog and hinderance, Imped. 1. Love of the world.which keeps it from ſoaring aloft. The earth wormes of the world love their Mammon; their Gold is their confidence, Luk. 16. 14. The young man in the Goſpel, Judas, the Gadarens, preferred the world before Chriſt. If you would regard your ſoules, you muſt ſit looſe off the world, your hearts muſt be alienated from the love of it.

2. Too much love of the body, ſuch pampering a carcaſe with Imped. 2. Too much love of the body.variety of delicate meates, ſo much time ſpent inter pectinem & ſpeculum, in trimming up the body, theſe hinder the care of the ſoule. The body muſt be loved in a ſubordinate way; ſhall we take more care of the carcaſe which muſt be wormes meat, and neglect the ſoule which runs parallel with eternity? The ſoule is animae mancipium, will you preferre the ſervant, and the drudge before the Maſter?

3. Remiſſeneſſe in ſpirituall duties. Theſe are the ſpiritual viands, Imped. 3. Remiſſeneſſe in ſpirituall duties.which keep the ſoule in heart. Take away theſe you ſtarve the ſoul: they are as neceſſary as meat and drink for the body. If you keep not time and touch with God in a conſtant, conſcientious performance of duties, it's evident you have no care of your ſoules. The ſoule hath need of all duties, prayer, reading, hearing, meditation, conference, theſe are Pabula animae, & animae vehicula: they wing the ſoule, and make it ſoar aloft. As you love your ſoules neglect not ſpiritual duties.

4. Preſumption of long life. Its a dangerous thing to preſume of Imped. 4. Preſumption of long life.long life, when as neither ſpace nor grace is in our power. This is that ſoule-murtherer, that hath ſlaine many thouſands. Many preſume of time, God cuts them off in the midſt of their ſins. Many have time, and preſume of grace; though God gives them ſpace, he denies them Grace, as he did to Jezabell, Rev. 2. 21. Its an exceeding great folly to preſume of that which is out of our power, its an high contempt and affront offered to God, to offer him the lame and the blind, to offer him (that I may ſpeak it with reverence) the Devils p. 241leavings; when the Devill hath ſucked out the marrow, to leave unto the Great God the empty dry bones.

5ly. Carnall ſecurity. See dreadfull judgments of carnally ſecure Imped. 5. Carnall ſecurity.perſons, Deut. 29. 19, 20. Having removed theſe Impediments, and dangerous ſtumbling blocks out of the way, I ſhall preſcribe ſome Duties which you muſt put in practiſe.

1. Labour as much as in thee lieth to keep thy ſoule unpolluted Duty 1. Keep thy ſoul pure.with ſin. Every ſin pollutes thy ſoule; watch therefore againſt ſin, fight againſt it, account ſin thy ſoul's enemy. Harbour not, hugge not in thy boſome thy deſperate enemy, but ſtir eſpecially againſt that encompaſſing ſin, mentioned Heb. 12. 1. foreign. Conſider that the Lord ſeeth all thy ſins, he loatheth and abhorreth them. Do thou hate that which God hates; make no peace with Gods enemies, give not quarter to Benhadad, make no league with any Gibeonites, ſpare no Agag, foſter no Delilah, no Herodias, &c.

2. Covenant in the ſtrength of God againſt thy corruptions. Duty 2. Covenant againſt corruptions.Reſolve I will ſwear no more, be drunken no more, &c. All ſin defiles my ſoule: Lord, give me grace to crucifie my corruptions, and to get victory over my ſins. Lord I cannot of my ſelfe get victory over any one ſin: I have covenanted againſt my pride, and I am proud ſtill; againſt my paſſions, and I am froward ſtill; againſt my earthly-mindedneſſe, and yet am earthly-minded ſtill; I deſire now to get out of my own ſtrength, and to act in thy ſtrength; Lord, give me thy ſtrength, then I ſhall do thy work. I can do nothing without thee, but I can do all things through Chriſt that ſtrengthneth me.

3. Set time apart every day for a ſerious ſearch and examination Duty 3. Set times apart for ſelfe ſearching.of thy ſoule; Examine how it fares with thy ſoule. Doth it grow leaner or fatter? doth it thrive or decay? How doth the Pulſe of thy Devotion beat? are there not many intermiſſions?

Fourthly, Frequently and ſeriouſly conſider of the ineſtimable price paid to redeem a ſoule. No leſſe price than the bloud of Chriſt; Duty 4. Conſider the price of the ſoule.ſhall I neglect that which coſt Chriſt ſo dear? ſhall I diſregard that which extracted the pretious bloud of Chriſt out of his veines? Didſt thou frequently conſider the worth of thy ſoule, the ineſtimable price paid to purchaſe it, it would make thee look to thy ſoule.

5. Labour to get all thy ſoule-pollutions waſht away in the Duty 5. Goe to the fountaine. Duty 6.bloud of the covenant: go to the fountaine and waſh there.

Sixthly and laſtly, Make uſe of all meanes God hath ordained for p. 242the good of thy ſoule. Apply the Promiſes, feed on the Ordinances, Make uſe of all meanes appointed. Vſe 6. For Comfort.ſupport thy ſelfe on the Attributes.

The laſt Uſe ſhall be for comfort unto thoſe, whoſe care above all other things is imployed for their ſoules; whoſe buſineſſe and labour it is, to worke out their ſalvation with fear and trembling: Oh happy people, whoſe hearts are lifted up in the waies of God, whoſe maine deſign is to ſtorme heaven, and take it by violence; who whilſt others labour for pelfe and muck of the world, they labour for the ſalvation of their ſoules. Whilſt others adorne and beautifie their bodies, i. e. the outward man, theſe labour to adorne the inner man, i. e. their immortall ſoules. Others labour to be rich and great in the world, theſe labour to be rich in grace, and great in the Favour of God. Others not knowing, nor underſtanding the worth of their ſoules, preferre earthly treaſures before them: but true Believers ſet a higher rate upon their ſoules, than all the Treaſures under the Sun. Oh happy people, that make it their buſineſſe to beautifie their ſouls with all the ſaving graces of the ſpirit! As they have ſown, ſo they ſhall reap. In this world they ſhall reap the firſt fruits, but in heaven the full harveſt. There they ſhall attaine unto the end of their faith and hope, even the ſalvation of their ſoules unto all eternity.

THE END OF THE FIRST DECAD.

A SECOND DECAD OF SERMONS Preach'd to the UNIVERSITY AT S^t. MARIE'S, OXON.

BY HENRY VVILKINSON, D. D. Principall of Magdalen-Hall, Oxon.

2 Tim. 4. 2. Preach the Word, be inſtant in ſeaſon, out of ſeaſon, reprove, rebuke, exhort with all long-ſuffering, and Doctrine.

OXFORD, Printed by A. LICHFIELD, Printer to the Univerſity, for THO: ROBINSON: M.DC.LX.