then Pudeat tanto bona velle caduca Manil. l. 4. Oh be asham'd so much your hearts to stay On things so fraile that swiftly passe away Thus much of the former point propounded the vanity and insufficiencie of the world and all worldly things the second followes the excellency of the soule the loue whereof should make vs basely to esteeme of all worldly things and to count them no better then dung in respect of Christ for Riches as we haue heard are transitory and will beguile vs Honours are slippery and will deceiue vs and the world is Moath-eaten and weares away and we our selues are brittle and so shall perish then what is a man profited if he gaine the world and lose his owne soule In which words wee may obserue againe these particulars 1. A comparison of the price with the thing prized the price is amplified by the subiect matter thereof which is the soule 2. By the propinquitie and proprietie it is his owne soule more worth then all the world which must continue when all these transitory things must passe away and that which shal eternally rue the bargaine for what is the earth to heauen and what can the world profit when the soule is plunged in Hell where it can neither mitigate paine nor purchase redemption 2. The irrecouerablenesse of the losse what shall a man giue for the exchange of his soule There is nothing in the world sufficient so precious is the redemption of the soule The Psal 49. 8. words are expressed by a metaphor borrowed from captiue prisoners supprised or taken in warre which were wont to bee redeemed by money or else by exchange of one prisoner for another but if that cruell Pyrat Sathan haue taken vs prisoners we are past hope of recouery there is no redemption then what is a man profited if he gaine the world and lose his owne soule Doct. The note of obseruation which offers it selfe to our consideration is this That men ought not principally to respect this life onely but that their chiefest care and labour should bee to get their soules saued in the day of the Lord. To this we are exhorted by our Sauiour to labour for the Iohn 6. 37. Luk. 13. 24 meate that endureth for euer and to striue to enter in at the Mat. 7. 13. strait Gate Now striuing wee know is an action of labour teaching vs that it requires great paines and diligence for many shall seeke to enter in and shall not bee able And the Apostle exhorts vs to giue all diligence to make our calling and Election sure and hee tels vs of the benefit that will follow If ye doe these things you shall neuer fall This hath been the practise of Gods Children to presse toward Phil. 3. 14. the marke for the high Calling of God in Christ and this is a marke of triall for the Saints if they be risen with Christ to seek Col. 3. 1. Phil. 3. 20. the things which are aboue and to haue their conuersation in heauen And therefore hee would haue as many as bee perfect to bee thus vers 15. minded This is also a point of wisedome which our Sauiour would haue vs learne to make vs friends of the Mammon Luke 16. 9. of vnrighteousnesse and promised a reward to him that Reu. 3. 21. ouercommeth he shall sit with him on his Throne and a Crowne of life to those that continue Reu. 2. 10. faithfull to the death Reason 1 Ground of this truth is Effiieâ—s â— qua 1. In regard of the excellency of the soule which is seene in the worke of Creation for therein all the causes did concurre for the perfecting of it 1. The efficient and supreme cause is God himselfe which he hath reserued to himselfe as his Eccle. 12. 7 owne Royalty 2. The Materiall cause was 2. Materia eâ— qua not the rude Chaos and base slime of the earth as was the body made of neither was it made of the pure Gold of Ophir but as if there were nothing precious enough in heauen and in earth it is said the Lord breathed it out of his mouth 3. The formall cause it was 3. Forma per quam Gen. 1. 27. Eph. 4. 24. made after the Image of God resembling him in Holinesse Wisdome and Righteousnesse 4. The finall cause that it 4. Finis propter quem 1 Cor. 6. 19. might be the temple of God and an habitation for his Spirit 2. The excellency of the soule is seene in the worke of Redemption for the soules sake Christ laid aside his Robes of glory was made man and endured Phil. 2. 7. so much misery shame in his life and so much torment and sorrow at his death and all 1 Pet. 1. 18 to redeeme the soule with no lesse price then the Blood of Act. 20. 28 the Sonne of God 3. The excellency of the soule appeares by Sathans malice who goes about like a roring 1 Pet. 5. 6. Reâ— 12. 7. Lyon seeking to deuour it he hath not such a spight to our wealth our learning cunning or credit though he loue none of those things which are good and comfortable to vs as hee hath to our soules and the graces of Gods Spirit in vs. Was it Iobs wealth he so much enuied or did he sift him because he was a rich man No nothing grieued him so much as to see Iob continue in his vprightnesse therefore hee laboured by all meanes to crosse him in his estate and torment him in his body that he might moue him to despaire or else to blaspheme that thereby hee might destroy his soule so also hee shewes himselfe an aduersary to all Gods Children crossing Zach. 3. 1. them in their suites which they make to God or else defiles their prayers by ming ling hypocrisie and vaine glory with their best sacrifices 4. The excellency of the soule is also seene by the ministery of the Angels which are euer about the godly men to deliuer them from danger and are about their beds in sicknesse and at the day of death like swift Postes to carry their soules into Abrahams bosome Reason 2 2. Ground of this truth is because as the soule is the most excellent part of man so the losse of it is the greatest losse in the world and therefore our Sauiour addes What shall a man giue for the exchange of his soule intimating vnto vs that the world and worldly things are not able to make recompence and satisfaction for the losse of the soule Vse 1 Is the soule so excellent then be exhorted to vse all meanes that it may be saued part with liberty life al rather then thy soule We see worldly men wil endure any trouble and take any paines for to gaine preferment they will hazzard their liues abide hunger and cold take long and tedious iournies and diue into the bowels of the earth to satisfie their longing
4. himself Now if man swerue froÌ„ the end for which he was created serue the Deuil the world his filthy lusts and being made for heauen should walke in the path that leads to hell this is to degenerate from his nature and become worse then the very beasts for they stand firme in their places enioyned them by God in their Creation The Bee and the Pismiâ—e are carefull to doe Gods worke hauing no Tutor nor remembrancer But Man the most excellent of all Creatures wallowes in all manner of riot and disorder the Trees beare fruit Flowers send forth sweet odors herbes their secret vertues and the waters post apace to the maine Ocean but Man is senselesse and carlesse to obey his Maker the senselesse being forced contrary to his inclination to mount vpward neuer rests but sinks and descends againe vntill it come to its proper center which is the determined place appointed of God And shall Man that glorious Creature created after the Image of God runne from his end and delight to do euerie thing sauing that which God hath prescribed him to doe The Frogs Flies Lice and Grashoppers being appointed of God to take downe the pride of that stout King were zealous and diligent to obey their Creator And shall Man which hath his heart filled with vnderstanding and iudgement being so many wayes called vpon and put in minde of his dutie yet shall hee swerue and goe awry shall God reioyce and delight himselfe in all the Creatures that he hath made and repent that hee hath made Man which is so carelesse of such a precious Iewell as hee hath committed to him There is nothing in the world should bee so deare vnto man as his soule and yet how wretched are the most of vs wee passe away our soules for trifles We spit at Iudas who sold his Master his Lord and God for thirty peeces of siluer but wee sell away heauen for earth the place of glory and blisse to purchase hell the place of torment Oh consider this and be ashamed all yee that forget God If the soule did die perish with the body then there were not so much care to bee taken of it but seeing the soule is immortall and must for euer liue with GOD or the Deuill how much care should we take to get it saued for with the losse of our soules wee lose GOD the life of our soules in whose presence is fulnesse of Psal 16. ioyes and at whose right hand are pleasures for euermore With the losse of our soules we lose Christ with all his merits the presence and protection of all the Angels and in stead of enioying the societie of the godly Spirits wee are plunged into Hell that loathsome prison that shall neuer bee vnlocked but shall for euer indure the fiercenesse of Gods wrath in that euerlasting burning where shall be weeping and wayling and gnashing of teeth and in stead of hearing of that blessed sentence of approbation Come ye blessed of my Father c. the damned wretches shall heare that terrible sentence of condemnation Depart from mee ye cursed into euerlasting torments prepared for the Deuill and his Angels Euery one of these words shall be pronounced with such power and authoritie that they shall strike those damned wretches euen to the bottome of Hell Goe from me who haue all helpe and comfort all power and might which all the dayes of your liues haue had care to protect and saue you from dangers which haue nourished your bodies withall manner of delights but seeing you haue had no care to glorifie mee I will now take no further care to help you but will glorifie my selfe in your destruction therefore depart from mee yee cursed into euerlasting fire where you shall endure torments remedilesse and endlesse where you shall crie and rore but I will not heare you where you shall bee alwayes burning and frying and yet neuer consumed You shall seeke death and yet neuer find it you shall be tormented Ibi dâ—lor permanet vt affligat natura perdurat vt sentiat quia vtrumque non deficit neâ— poena deficiet Aug. de Ciâ— Dei l. 19. with griping hunger but shall neuer bee satisfied with intolerable thirst which shall neuer bee quenched your Musicke shall bee howling and weeping of damned wretches like your selues but all in vaine you are now accursed because you did abuse the titles of Honour which God gaue you in your life therefore now you shall haue the title of curse you shall be cursed of God whose curse is euerlasting damnation you shall bee cursed of the blessed Angels whose curse shall bee the horrors of your conscience you shal be cursed of the deuils whose curse shall bee the execution of your punishment you shall bee cursed of the damned wretches whose curses shall be the aggrauation of your torments and you shal be plunged into euerlasting fire and bee Mat. 22. 13 bound hand and foote from whence you shall neuer be able to stirre nor moue but shall for euer and euer so long as God is remaine frying and broyling in euerlasting torments which shall burne so violently that the damned shall prize a drop of water aboue all the world but they shall not obtaine it For there the Tormentors are Deuils and will neuer pittie the damneds misery and as they will neuer be weary with tormenting so the torments shall neuer bee ended nor the tormented consumed and therfore it is a misery of all miseries to be alwayes dying and neuer dead The soule also shall bee tormented with the remembrance of pleasures past and mercy refused and now with paines and torments present but vnauoidable and of ioyes lost but now vnrecouerable and thus the Worme of your Conscience shall lie gnawing and fretting you by bringing to your remembrance the cause Omnes gebennae superat cruciatus carere bonis quibus in potestate habuerunt perfrui Chrys of your misery and how easily you might haue escaped these torments but that you had no grace to vse the meanes the consideration hereof shal make you curse God your Creator and curse his iustice because he punishes you so cruelly you shall curse his bountie and liberalitie because he so seuerely prizes it now at so high a rate and you shall curse the vertue of Christs blood which was able to cleanse thousands from their sinnes but now hath no vertue to purge you from your filthinesse and you shall curse the Saints in heaven because you shall see them in glorie when as your selues are in torment and though you yell and cry with the damned rich man for mercy for mercy but alasse the time of mercy then will be past Christ the Iudge will not now be entreated from whose sentence you cannot appeale the soule being once lost there is no place left for mercy A good Father doth bring in a Sinner and his Iudge expostulating each with other Sweet Sauiour saith the Sinner
SathaÌ„ hauing got possessioÌ„ of vs deales w th vs as the BabyloniaÌ„s did with Zedekiah first put out his eies and then bound him in chaynes so doth Sathan hee puts out the eyes of our vnderstanding and then bindes vs with the chaynes of ignorance hypocrisie hardnesse of heart so that to our vnability wee our selues adde vnwillingnesse to come out and so by hating to be reformed we plunge our selues vnrecouerably vnder the wrath of GOD pleasing our selues in our ignorance blindnesse and hardnesse of heart and so hauing lost the harmony of a good Conscience we vse varietie of obiects to take away tediousnesse and get some Iubal or other to play vpon the Organ to make vs merry with our sinnes In this corporall bondage wee haue a feeling of our misery and so sigh and groane vnder the burthen of it but this bondage is spirituall pleasing and delightfull to our nature so that we are so farre from being weary of it that if any one seek to set vs free out of this slauery we hate him scorne him and deride him and so put backe the meanes of saluation from vs. Brethren what cruelty is this to neglect the meanes of our soules health which was bred and brought vp with vs and which hath spent and wasted her selfe in our seruice to minister strength and reliefe to our bodies and shall not we take care to preserue it and to vse all meanes that it may bee saued God hath shut it vp in our breasts that it may be alwayes in readinesse to supply our wants and shall wee not take care to preserue it from destruction our soules are shut vp in a darke dungeon which is neither lightsome nor pleasaÌ„t but darke and dirtie and full of all manner of vncleannesse and poluted with our originall and actuall sinnes which made the the Apostle cry out O wretched man who shall deliuer me from this Rom. 7. 24 body of death If our soules had tongues to speake for themselues they would crie out against vs for our great cruelty in that wee starue them for want of food and robbe them of heauenly comforts and scarce allow them a good meale in a whole yeare Brethren what food is to the bodie such is the Word of God to the soule now if by chance wee come where any good matter is to bee handled so cruell are many to their soules that they choake and dead them by drunkennesse surfeiting or other vncleanesse or filthy vanity so that their soules take little or no comfort by the Word Sacrament or Christian communication As for the Sabbath day which should be spent holy and religiously vnto God we spend it many of vs most prophanely vngodly as if wee had no part in the Creation of the world nor redemption of it by Iesus Christ For where is the man that bridles his desires to saÌ„ctifie that day as he ought if God should now looke downe from heauen to behold the sonnes of men vpon earth should he not finde many a Master and Father many a Mother and many a Mistris either snorting or lazing vpon their beds prating walking trimming smoothing themselues vpoÌ„ that day on that time which they should haue spent for their soules health And yet alas so carelesse are they of their soules that they thinke that time is lost which is spent for their good Should hee not also finde many a Child many a Seruant nay perhaps many a father many a master drinking swilling gaming and peraduenture whoring vpon this day or at leastwise swearing fighting or quarelling or bargaining or chopping or changing But how few among many of vs should he finde praying reading and meditating vpon the Word of God and his righteous iudgements Men are very carefull for their bodies but very carelesse of their soules But O foolish people will you watch and take care to keepe your Chickens from the Kite your Lambs from the Wolfe your Pigions and Conies from the Vermine and will you take no care for your soules The soule being once lost it is impossible to recouer it againe other losses may be recouered but this cannot If Iob lose his health wealth and Children yet they may bee recouered either by Gods blessing vpon our labours or else by the charitie of friends but if thy soule bee once lost there is no recouery thousand of Rams and ten thousand riuers of Oyle will then do vs no good Saint Chysostom hath well obserued Omnia Deus dâ—dit duplicia animam vero vnam Chry. ad pop Antioch Hom. 22. Nullo remedio sarciri nullo precio redimi potest Chrys Hom. 56. that God in the frame of the body hath giuen man two eyes two eares two hands two feete c. that if one faile the other may supply the want but hee hath giuen him but one soule so that if that bee lost there is no supply to bee had no meanes can repaire it no price can redeeme it all the world cannot recompence it for what would it auaile vs to haue the wisedome and riches of Salomon the strength of Sampson and the beautie of Absolon and to enioy the blessings of the world as long a life as Methushelah liued if at our death Gen. 5. 27. Daretur caro Verminibus anima daemonibus Isodor de Summo bono our flesh shall be made a booty for the Wormes and our soules a prey for the Deuill Oh consider this all you that forget God and are carelesse of your owne saluation GOD hath made man a most glorious creature and therefore all creatures admire serue him the woÌ„der of the world now as nothing is so glorious in earth as man so there is nothing so glorious in man as his soule which man himselfe should admire and by all meanes seeke the welfare of it for this is our glory our life saue this and saue all But oh the carelesnesse of many nay the most of vs all for that which should be our chiefest care wee are lesse carefull our soules are more worth then all the world yet men now so liue as if their soules were of no worth How iustly may we take vp that sad complaint of the Prophet The Ier. 12. 11. whole land is made desolate because no man layeth it to heart all manner of sinnes doe now so abound pride hypocrisie selfe-loue and crueltie prophanenesse and Atheisme haue gotten the vpper hand and men doe so liue that they thinke they haue no soule to saue euery man spends his dayes in pleasure and following his owne delights as if God had sent vs hither for no other end but to sport and play and follow the lusts of our owne hearts Brethren hath God created vs in his owne Image that wee should so vilely and dispitefully deface it hath Christ redeemed vs with such a price to saue our soules and shall wee so negligently and wilfully cast them away the wise-man saith God hath created all things for Pro. 16.
little for thy censure as I doe for thy selfe Therefore Cum tua non aedas ne carpas munera lector Carpere vel noli nostra vel aede tua Sith that thy works thou doest conceale Good Reader carpe not mine Leaue off to reprehend our workes Or else goe publish thine And though there is no end in making books seeing much reading brings wearisomnesse to the flesh Eccles 12. 12. Yet this wee doe and pleasure take in toile Although wee doe but plow the barren soile And thus hauing beene ouerbold in presuming vpon your patience I will here end cōmend you to God and to the Word of his grace which is able to build you vp further and giue you an inheritance among Act. 20. 32. them which are sanctified And rest Yours alwayes in the Lord EDMVND COBBES THE WORLDLINGS LOOKING-GLASSE VVherein hee may cleerely see what a woefull bargaine he makes if he lose his soule for the gaine of the world Matth. 16. 26. For what is a man profited if he shall gaine the whole world and lose his own soule or what shall a man giue in exchange for his soule THE time of our blessed Sauiours passion being at hand he tells and forewarnes his Disciples of it that thereby he might confirme and strengthen them against the scandall of his Crosse But yet for all this they dreame of an earthly Kingdome and that our Sauiour should restore them to their ancient liberties which in time past their fathers enioyed in the time of Dauid and Salomon and other Kings of Israel but our Sauiour to put them out of this conceit tells them plainly elsewhere that his Kingdome is not of this world and therefore they are not to expect any earthly pompe and state by him for a Vers 21 he must goe to Ierusalem and suffer many things of the Elders and chiefe Priests and Scribes and bee killed c. Peter who loued him dearely and so was more forward to manifest his loue then the rest takes him aside thinking he had spake vnaduisedly that would die when he might liue and began to rebuke him saying Be it farre from thee Lord this shall not bee vnto thee q. d. Thou art the promised Seed of the Woman in whom all the Nations of the world shall bee blessed thou art an innocent man and therefore oughtest not to die thy life is very profitable vnto all men by feeding their bodies curing their diseases teaching and instructing them in the wayes of godlines therefore thou oughtst rather restore the kingdome to Israel and to free vs out of our captiuity But alas Peter thy counsell is carnall thou vnderstands only the things that belong to thy owne ease and quietnesse but not the things which are of God I was sent to seek and to saue the lost sheepe of the house of Israel and am that scape goate which Leu. 16. 10. must beare the iniquities of the people and that Lambe which must take away the sinnes of the world by my death and suffering must offer my selfe as a sacrifice for the redemption of the world and so by death ouercome him which hath the power of death therefore Peter get thee behind me with thy deuillish counsel thou art an offence to me and an aduersary to my fathers wil which hath appointed set me apart to reconcile the world vnto him therefore if thou wilt be my Disciple indeed as thou professest thy self to bee imitate thou mee in my obedience to my Fathers Will learn thou thy duty which now I teach thee and which I will haue all my Disciples to learne If any man will come after mee let him deny himself take vp his crosse and follow me Teaching all those which will giue vp their names vnto him what must bee their practice and whereto they must trust they must renounce their owne wit pollicie and affection and bee content to endure crosses losses and much affliction which they must beare cheerefully and follow their Captaine Christ Iesus in well doing though they haue neuer so many pullers back and hinderances in the way yet they must imitate the Philistins 1 Sam. 6. Kine which bare the Arke of GOD though they were milche and had their Calues at home yet without any turning to the right hand or left they kept on their way to Bethshemesh So the Disciples of Christ which haue giuen vp their names vnto him and doe beare the Arke of his law vpon their shoulders though they haue many allurements of the world the flesh and the Deuill to draw them backe which are as dear vnto them as the calues were vnto the Kine yet for all this they must keepe on their course in the pathe of a holy life and conuersation without turning either to the right hand or left vntill they come to Bethshemesh the house of the Sun for he that puts his hand to the Plough and afterwards lookes backe makes himselfe vnfit for the Kingdome of God Therefore our blessed Sauiour plainly tels his Disciples what their profession would cost them and what they should looke for that is to bee hated of all men for his sake and to endure all manner of crosses and bee content to beare them patiently and weare them as a crown vpon their heads and to cary death alway before them as a seale vpon their fingers Now because the heart of man is full of doubts and out of selfe-loue is readie to call the truth of God in question our blessed Sauiour is carefull to fence his doctrine against all doubts and to preuent all scruples which carnal men can make against the truth thereof as thinking it very harsh to flesh and blood Therefore in the 25 and 26 verses hee answers a secret obiection which some obiectour might reply vpon him in these or the like words That so hee should lose at least the worlds goods and perhaps his life too To the one Christ answers in the verse preceding my Text that to lose life was the way to find it meaning eternall life q. d. for the worst that Tyrants can doe is but to send them to heauen and the desire to saue life by refusing the crosse was the way indeed to lose it to wit eternall life And to the other he answeres in the words of my Text that the gaine of the world is nothing if it be compared with the soules losse which he layes downe in an hypotheticall proposition question wise For what is a man profited if he shall gaine the whole world if he lose his soule Which categorically turned is he that winnes euen a whole world but loseth his owne soule for it gaines not which is confirmed by the latter part of the verse that there is nothing worth the soule nothing equiualent to it which he propounds question-wise also because in this forme a proposition hath most life and power to work vpon the heart and conscience of the hearer For what thing is there
his desire 7. As they cannot in any degree profit our bodies so they are lesse able to profit our soules They cannot inrich them with spirituall graces They cannot purchase Christ procure for vs the rich Robes of his righteousnesse or purchase vs an obedience answerable to the Law They cannot furnish vs with faith hope repentance They cannot reconcile vs to God for he accepteth not the person Iob 34 19. of Princes and regards not the rich more then the poore for they be all the worke of his hands GOD doth not respect men for their goods but for their Godlines For better is the poore that walketh Pro. 28. 6. in his vprightnesse then hee that peruerteth his wayes though he bee rich They cannot put courage in vs to stand resolutely for Christ and for his cause against Sathan and his seruants but rather they make vs cold in the performance of holy duties of which we shal haue more occasion to speake of in due place 8. As riches cannot profit vs in our soules so they cannot profit vs in the course of our life they cannot keepe off old age the forerunner of death neither can they make vs carefull to prepare our hearts for God at our death and so to submit our will vnto Gods Will Neither can they appease Gods anger restraine the Deuils power but when we are panting and gasping vpon our sick beds all the world will not bribe Death but hee will tell vs hee hath a warrant from GOD to attach vs without baile or mainprice For it is appointed for Heb. 9. all men once to die Which statute being enacted in heauen all the world is not able to reuerse What comfort then shall rich worldlings find in their bags of Luk. 12. 15 Gold seeing their life consists not in their riches Then what shal it profit them to haue their barnes full when as their soules shall be taken from them what good will their money doe them when the Deuils are ready to attache them then shall they lament and say they haue spent their strength in vain For what hope hath the hypocrite though Iob. 27. 8. Quicquid vita dedit tollit cum vita recedit hee hath heaped vp riches when God taketh away his soule How miserable then will the case of rich worldlings bee when as they shall finde that they haue heaped vp the wrath of GOD with their riches and that now as they came naked into the world so they must returne Eccl. 5. 14 15. Then what profiteth it a man that he hath laboured for the winde How much would a man then giue for a good Conscience to haue his peace made vp with God how would he preferre a dramme of grace before a bag of Gold and would be content to part with his Coffers and Treasures to haue a share among the inheritance of the Saints for the rich men shall leaue Ier. 17. 11. their inheritance in the middest of their dayes and their end shall be as a foole But suppose riches could sweeten death and make it lesse painful to vs yet what good can it doe vs when wee are laid in the Graue then they cannot preserue our bodies from corruption no then there will bee no difference betweene the King and the Begger For one heape of dust is not better then another in the darke Chambers of death For as nature maketh no difference between one man and another in the birth so neither doth it distinguish them after their death open the graues and stately monuments and we shall see Kings and Princes and great men turned to dust as wel as poor men Finally the riches of the world caÌ„not stand vs in stead at the day of iudgment for at that day the Lord the iust iudge Psal 62. 12. Rom. 2. 6. will reward euery man according to his workes he will not respect rich men according to the honour which they haue with men but according to the honour which they haue Solae virtutes faciunt beatum Macrob. done to him and comfort to his poore members he will not esteeme men for their wealth but according how they haue vsed it to his glory and the good of their brethren Then they that Pâ—o. 21. 21. haue followed after righteousnesse and mercy shall finde life righteousnesse glory But those which in their life haue beene contentious proud and enuious and haue not obeyed the truth Tribulation and anguish shall bee vpon euerie soule and the riches Rom. 2. 8. which they haue had shall witnesse against them because they haue not vsed them to glorifie their Creator Thus by Gods Iam. 5. 3. mercy we haue traced the rich man through the whole course of his life and death wee haue laid him downe in his graue haue summoned him vp to iudgement and haue found out the inabilitie of riches to profit him in life death and day of iudgement in all which wee haue seene the truth of this point That a man is not profited if he gaine the whole world and lose his soule But alasse riches are so farre from profiting vs as that they are the cause of much euill to soule and body For they that will bee rich fall into temptations 1 Tim. 6. 9. and into many dangerous lusts The loue of money made Balaam aduenture to make a long Numb 24. iourney to go to curse the people of God For hope of reward Dalilah was alâ—ured to betray Sampson her beloued husband Hope of preferment will make Doeg flatter Saul and speake euill of Dauid the beloued of the 1 Sam. 22. 10. 2 Sam. 15. 2. Lord. And Absolon will seeke his Fathers life to gaine his Kingdome If Ioab may but get the chiefe Captainship hee 2 Sam. 10. will make no scruple to kill Amasa And Abimelech will embrue his hands in the blood of Iud. 9. 2. threescore and ten of his brethren to make himselfe way to the Crown The loue of money made Iudas sell his Lord and God for thirty peeces the price of a slaue by which meanes he brought the blood of Christ vpon his soule that it had beene good for him if hee had neuer beene borne The loue of gaine so tipt the tongue of Demetrius that he became a subtill Orator to plead for Idolatry The loue of mony made Gehazie run after Naaman with a lie in his mouth 1 King 21. so for a little mony chaÌ„ge of raiment to sell Gods honor and his masters credit The loue of Naboths Vineyard made Ahab purchase a place of pleasure with the price of the blood of his subiect which procured the bane of him and his familie The Babylonish garment and los 7. 21. wedge of Gold made Achan expose himselfe and all the hoast to the iudgement of God The loue of money will make men cruell and vnnaturall Cruell to Mic. 2. 2. couet fields and to take them
Cana by miracle gaue the Bridegroome Wine when as water might haue serued the turne These pleasures wel vsed are warranted and approued in Scripture as a good and comely thing to eate and drinke and take comfort in a mans labors Eccl. 5. 17. for this is his portion And this was the practice of the Church Act. 2. 46. to eate their meat with gladnesse and singlenesse of heart If these pleasures were vnlawfull what would it auaile them that are aduanced into the seat of honour or to abound with the things of the world if they might take no delight or pleasure in them But these temporall pleasures if they bee wisely vsed may serue to good ends as motiues to stirre vs vp to laud and praise the Lord and to enable vs the better to serue GOD else if our liues were without pleasure wee should faint in the long iourney which we are to make to the Land of Canaan Therefore a wise heathen Dâ—moâ—ritus apuâ— Stobaeum compareth a mans life which hath no pleasure in it to a long voyage in which there is no Innes or places of rest in which there is much trauaile and no comfort There are a third sort of A third sort of pleasures are pleasures of the body pleasures which are sinfull and wicked of these not only the abuse but the vse is vnlawfull If Herod take pleasure in incest with his brothers wife he must Mark 6. bee told it is not lawfull for him If any take pleasure in filthy songs and ballads and vse their tongues to ribaldry and foolish and filthy speaking such must bee told They are bought with a price so must glorifie Eph. 4. 29. God in their mortall bodies and must not let corrupt communication Col. 4. 6. proceed out of their mouthes but their speech must bee powdred with salt that it may minister grace to the hearers But that we may the better vncase these pleasures which are sinfull wee will take a view of them and pursue them by the Word of GOD. The first sinne of pleasure of the body is that filthy sin of vncleannesse that crying sinne which pollutes our land and cryes to heauen for vengeance vnlesse it be preuented by speedy repentance This sin is branded vnder these two heads 1. The sinne of Fornication 2. The sinne of Adultery The first being committed betweene single persons and the other between married folkes at least one of theÌ„ maryed Both of which are remembred in Gods Booke for great sinnes and are very noysome in the common wealth because they doe expose a whole land to the iudgements of GOD and when men neglect the punishment of Num. 25. 4 this sinne then God taketh it into his own consideration For Gen. 6. 1. this sin he brought the flood vpon the earth and destroyed all mankinde sauing Noah and his family For this sinne he ouerthrew Sodom and Gâ—morrah and Gen. 20. 3. the Cities of the plaine because the crie of this sinne pierced the eares of God This sinne consumed almost the Tribe of Iud. 18. 19. Beniamin This sinne brought ruine vpon the family of Ely 1 Sam. 2. 22 Kindled a fire in the house of Dauid the man according to 1 Sam. 12. 11. Gods own heart This filthy sin spewed out the Canaanites and Leu. 18. 25 was the cause of the destruction of the Sichemites because Gen. 34. their Lords sonne had committed villany in Israel This vnlawfull pleasure blindes the vnderstanding Hos 4 1â— and drawes away the heart from all goodnesse This sinne though some account it as a tricke of youth yet it is such a crying sinne as was punished Numb 25. by the death of many of Gods owne people Now this sinne is to bee avoided First because GOD hath expresly forbidden it in the seauenth Commandement Thou shalt not commit Adulterie Deu. 23. 17 and that there shall be no Whores of the daughters of Israel Which made the Apostle so earnestly to exhort the Corinthians to flee fornication because God doth 1 Cor. 6. 18. Heb. 12. 16. Eph. 5. 3. so hate it that hee would not haue it once named amongst the Saints Therefore if wee will approue our selues to God end to bee his seruants wee must rather yeeld obedience to his CoÌ„mandements then to our sinfull lusts pleasures and the rather because the liuing in this sinne is a manifest signe of Gods hatred So saith the Wise man The moutâ— of a strange womaÌ„ Pro. 22. 14. is a deepe pit he whom the Lord hateth shall fall therein This sin is also to be auoided hated in regard it is a fruit of the flesh Gal. 5. 19. which doth with a high hand oppose the spirit and crosse the Lord Col. 3. 5. in his reuealed Will which would haue his Children abstaine from fornication and Thâ—s 4. 3. Dulâ—e venenum importuna lues perniciosa pâ—tio que hâ—manum corpus debilitat virilis aâ—tâ—irâ—bur enâ—rua that euery one should possesse his vessell in holinesse This sin as our learned Countrey-man Beda cals it Is a sweet poyson an vnseasonable consumption a pernicious potion which disableth mans body and weakneth the strength of many couragious men And therfore must so much the more be striued against as manifestly opposing the Maiesty of God and as an enemy to our saluation and is as a chaine to draw on many other sinnes for whoredome is the cause of murder and reuenge for the fire of lust is so furious that nothing will quench it but blood The truth hereof will appeare in Herodias who boiled in malice against Iohn the Baptist for speaking against her filthinesse that she preferres her reuenge in cutting off his head Marke 6. before halfe Herods Kingdome Yea holy Dauid had his heart stained with this sinne that to make way to satisfie his lusts to preserue his credit made no scruple to take away the life of his faithfull subiect rather than his filthy lust should goe vnsatisfied Nay some are so farre bewitched by Sathan that they to satisfie their lusts hazard the liues of those who depend vpon them A lamentable example I haue read of one drowned in this sin one day being vehemently incensed by losse and mischiefe which had betided him in cruell manner beate his wife who came to seeke reliefe of him for her and her Children in so much that he and his companions had thought hee had killed her but at last the poore woman recouered her selfe againe and went home to her house and when shee came in her poore children with teares in their eyes being almost famished for hunger cryed mother giue vs bread or else wee die Mam said the other and with signes spake the rest Alas poor babes said the Mother with bitter sighes where shall I get it your father hath lost his patience with his wealth and wee our hope with his folly Alas what
remember now thy Passion True saith the Iudge but yet now there is no place for compassion Yet Iesus let me come to thee No for in thy life time thou saidst depart from me Yet Iesus hast thou but one blessing giue me a blessing before I part No thou art vnder the curse therefore goe from me ye cursed But Lord since we are accursed let vs feele no other punishments then thy curse No as you haue burned with the fire of lusts so now you shal burne with the fire of Hell But who is able to endure this Isay 33. 11. euerlasting burning therefore sweet Iesus let it not continue long Yes as you would haue sinned for euer so shall this fire last for euer therefore goe yee cursed into euerlasting fire But Lord seeing wee must goe away with a curse yet giue vs some comfortable companions which may refresh and comfort vs in this flame No but as you were of your father the Deuill so goe yee into that flame prepared for him and his Angels from whence yee shall neuer depart till you haue paid the vttermost farthing which you will neuer bee able to doe Hell is a great deepe without Infernus ab inferendo dictus est bottome out of which there is no redemption In earthly prisons and dungeons there may be some possibility of escape as we read of many that were condemned to die by the tyranny of Gog and Magog the Turke and Pope and yet haue escaped but out of hell neuer any escaped The party which Mat. 13. 22 intruded himselfe into the wedding feast and had not on his wedding garment was bound hand and foote and cast into vtter darkenesse If a man were bound hand and foot with a thousand Cords crosse one another this way and that way as the wit of man might conceiue so to hamper and fetter a man as that he were neuer able to stirre or moue much lesse able to loose and set free himselfe were not such a man in a miserable case but if this mā so bound should be cast into a Well or Pit a thousand mile deep what hope could such a man haue of euer comming out So they that are once in Hell shall neuer come out thence for Betweene you and vs Luk. 16. 29 saith Father Abraham is a great gulfe set so that it is impossible to come out thence Now this Gulfe is the eternall Decree of God and it is past the skill of men Angels and deuils to giue Dan. 12. 2 ease to a tormented soule or purchase their libertie for their Worme neuer dyeth and their Mat. 9. 24. 2 Thes 1. 9. perdition is euerlasting and Saint Iude saith that they shall suffer eternall fire and as the Reu. 20. 10. Mercie of the Lord endures for euer so doth the Iustice of the Lord endure from euerlasting to euerlasting world without end Ob. Oh but may some say Is not God vniust to punish mortall man which hath liued not aboue 20. 30. 40. 60 or 80. yeares and hath endured a great deale of misery in this world is hee not then vniust to punish him eternally in the world to come A. Vnto which I answere Oh man who art thou that replyest Rom. 9. 20. against God It is iust with the most holy righteous glorious God to punish man for euer for these reasons 1. If we consider the infinite Holinesse and Puritie of GOD that is offended the intolerable indignitie that hath beene offered to his sacred Maiestie he may iustly punish man with eternall torments 2. If man should liue euer he would sinne euer and despite and offer violence to the sacred Maiesty of the Lord and lade him with his sinnes as a Cart is pressed with Sheaues 3. It is iust with God to punish sinners so long as they continue sinfull but the damned in hell remaine sinfull therefore it is iust with God to punish them with eternall torments for sinne is like Oyle and the Iustice of God like fire and we see by experience that so long as the Oyle lasts the fire will burne so as long as the damned remain sinfull so long they shall bee tormented now in hell as we shewed before the damned doe continually blaspheme and sinne against God therefore their torments shall bee endlesse for euer and euer Now let the greedy worldling Extrema gaudia sequuntur perpetuae lament◠tell mee what a match hee makes to gaine the world and lose his soule which is more worth then ten thousand worlds and which cannot bee ransomed againe at any rate If gold and siluer and the riches of the world could redeeme the soule then sure the Deuill would haue made sure worke for himselfe but alas it cannot be obtained he cannot purchase his redemption but at last shall bee cast into that fiery lake and shall bee tormented day and night for euer and euer Brethren if the torments of Hell be so fearefull and so painfull as we haue heard and so impossible to come out of them the Deuill being the Gaoler and being armed with the purpose and decree of God that it is impossible to escape Those he possessed in our Sauiours time how hard a matter was it to make him let goe his hold so loath he was to lose those he held captiue by permission how much more carefull will he bee now to hold the damned vnder the fiercenesse of Gods wrath for euer How then may we wonder at the folly and madnesse of many of vs that so wilfully cast away our soules What adoe haue wee to win and perswade men from their wickednesse which is the high way to lose their soules Some cast away their soules to satisfie their drunkennesse some by blasphemous oathes some by griping and greedy couetousnesse some one way some another in so much that God may thunder from heauen against the deafe sinners of our times and say as once hee did to Israel Why will ye die why will ye cast away your soules And yet for all this we will not amend Christ may lay loade vpon our Consciences as once hee did vpon Iudas and tell vs that if we lose our soules it had beene better for vs we had neuer beene borne but for all this neither his Word nor his Iudgements can stay vs from walking in those sinfull courses which lead to hell We loue the way to hell better then the way to heauen and wee preferre the pleasures of sin before the ioyes of heauen We are carefull for the world lest we should want but for the soule we make no question for the body wee take care and vpon euery light occasion doe distrust and fall to shifts fearing wee shall want but for our soules we perswade our selues that all is well with them albeit they want all the meanes of saluation and wee our selues liue in our corruption vnreformed many wayes there are to make supply for the body in earthly things but one way
for heauenly our labour here may procure vs maintenance and what we want may be supplyed by the Charitie of our friends but no man can redeeme his soule Wee may win the world as Alexander did and yet for all this lose our soules Oh consider this all yee that forget GOD and are carelesse of your saluation we will bee at great cost for the assurance of our lands and for gaine wee will trauell farre and to bee sure of promotion we will endure much toyle and drudgery and shall we take no paines to be assured of heauen the gaine of glory and the saluation of our soules Naturally we are moued to seeke after those things by which wee may escape losse and gaine some good but oh the carelesnes of the most of vs for the saluation of our soules Men study to become learned they labour for friends striue for riches and seeke for promotion because the benefit of theÌ„ is much for mans welfare the want of them is held to be very hurtfull without them men are iudged but miserable yet riches honour are nothing so auaileable for vs here learning and friends cannot make them happy that haue them vnlesse they be assured of the saluation of their soules but alas we are like Balaam wee can wish that our soules may die the death of the righteous but are vnwilling to liue their life we would with Diues fare delicately euery day and yet with Lazarus looke for heauen at our ending Thus we passe our dayes in the sinfull vanities of the world and are carelesse of our owne saluation and so spending our dayes in pleasure suddenly we sink down into hell Oh but may some say God forbid wee should bee so carelesse for our soules as to lose them for the world wee hope we haue more care then so Vnto whom I answere if you be so carefull as you say you are what meanes that rising vp early and going to bed late what toyling carking caring for the world like the bleating lowing of the Amalekites sheep and Oxen what meanes that excessiue care for the belly and backe these cry so loud that men may see that the care of the most is for the world and the least care is for the soule the most precious Iewel we haue But thou that sayest thou art so careful for thy soule let me aske thee a question or two and let thy Conscience answer before God that knows the secrets of thy heart Doe you feele as great thirst after righteousnes as euer at any time you haue felt after drinke to refresh your drie body or as great a desire after Gods Kingdome as the Couetous man hath after money is your principall care night and day how you may please God canst thou sorrow and mourne more for sinne and for the losse of Gods fauour then for the losse of any worldly estate Canst thou put vp wrongs and iniuries done thee patiently and quietly and see Gods hand in them as Dauid did the cursing of Shimei If these things thou doest out of a good Conscience then I say thou art carefull for thy soule But on the contrary art thou a willing seruant of sinne more willing to doe what thy lust leads thee vnto then what God commands Doest thou bestow vpon the world that loue feare ioy delight strength and time which God challengeth and the godly in all ages haue beene carefull to performe and giue vnto him then where is thy care for thy soule doth thy life and couersation agree better with the wil of the Deuill then with the Will of God dost thou take more care paines to fulfil the Will of the flesh and Sathan then in doing what God requireth If thus thou doest for shame neuer say thou takest care for thy soule for the deuils take as much care as thou doest If the righteous can hardly bee saued where shall the prophane sinners appeare if they which haue set their faces towards heauen all the dayes of their life shall scarce be saued what shall become of those that haue set their faces against heauen all their life If wee haue care of our soules as wee ought where is our zeale to God-ward where is our reuerend feare of his Maiesty where is our seruice and obedience wee yeeld vnto our Lord and God where is our very reason that makes vs differ from beasts which by the instinct of Nature follow those things which are profitable to them and shunne those things which are hurtfull yet we hauing direction from the Word of God haue no desire of euerlasting happinesse nor feare of endlesse destruction Ob. Oh but may some say I mean to take care for my soule but as yet I haue no leisure I haue many businesses in hand and within short space I meane to put off my trade and by that time I shall haue got money and then I meane to betake my selfe to a religious course of life A. But doth not God in the first place command thee to seeke his Kingdome which is the greatest principall work and wilt thou seeke that last which hee hath commanded to seeke first Thou sayest thou wilt serue God when thou art rich but how doest thou know that thou shalt haue a heart then to serue God haue not wee seene many rich men haue made their riches their god and so haue withdrawne their hearts from God Againe no Calling must bee a calling from God euery man can finde time to spare out of his Calling to eate drinke sleepe and many times to prate game and the like and canst thou finde time to fill thy belly and no time to prouide for thy soule Oh but may some say I will repent when I am sicke then will I humble my selfe and seek for my soules health for sicknes will put me in minde of death Vnto which I answere suppose thou bee neuer sicke wilt thou neuer take care for thy soule haue wee not heard of many that haue died suddenly and so haue had no time to prepare for their soules health Was not Zimry and Cosby taken in the very act of sinne and so by the hand of Iustice sent to Hell without any time to repent in If old Ely had had his repentance to seeke and the prouision for his soule to get when he fell downe and his neck was broken in what a fearfull case had he beene Doe we not see many in their sicknesse to haue died senselesse like Nabal and it is iust with GOD that Soepe morieâ—s obliui scitur sui qui dum viâ—eret oblitus est Dei. they which haue forgotten him in their life should forget themselues in their death Did not the Israeliâ—es die suddenly with the Quailes in their mouthes and Ananias and Saphira his wife before they were summoned by sicknesse or thought of their soules and how many are there which are taken away by senselesse diseases as the Apoplexie dead Palsie or other diseases which
in Rom. 13. 14. all thy wayes for faith doth apply and put on Christ now if Christ be put on by faith then he is a most glorious garment to couer all our filthy nakednesse out of Gods sight and an armour of proofe to defend and protect vs from all dangers of our soules and of our bodies A good Conscience is a sweet comfort in al troubles If then we can reioyce in the testimony of a good Conscience wee are in a happy condition Be conuersant in the Scriptures let the Word of GOD dwell plentiously in thee this will be as great a comfort vnto thee in al thy afflictioÌ„s as euer it was vnto Dauid in his troubles Be feruent in prayer begin the day with calling vpon Gods name and praising him for all the mercies thou hast receiued and at night let prayer bee a Key to locke thee vp vnder the protection of the Almightie Ioyne thy selfe in societie with those that feare God they can teach thee by their experience and direct thee in the wayes of Godlinesse and labour to exhort one another to continue constantly in the feare of the Lord. Thus if wee doe we shall redeeme the time for our soules health But alas how many times haue we come together and yet haue had no care nor thought to doe one another good for our soules health but haue spent our time in prophane and Idle talke letting our tongues loose to discourse of all manner of vanitie But oh the miseries of our times in which there are many which are so farre from helping their brethren in their saluation as that they hinder them and by their leud examples turne them from the way of godlinesse Our time is short as we haue heard and as wee behaue our selues here vpon earth either in walking in the wayes of godlinesse or spending the time in seruing our owne turnes so shall wee fare euerlastingly in the world to come Therfore seeing life or death is gained in this world let vs giue all diligence to make our Calling and Election sure And seeing our time is but short let vs learn a point of policy of the Deuill he knowes his time is but short therefore hee doth all the mischiefe he can so let vs on the contrary knowing our time is short labour to doe all the good wee can for our soules But if we will still turne the grace of God into wantonnesse by despising the riches of his mercie in waiting for our repentance and humiliation we shall at length be turned out of these houses of clay wherein we haue liued in much peace as the most vnworthiest wretches that euer liued and shall giue a strict account vnto God for all the time and meanes that hee hath vouchsafed vs for our soules good and if wee haue spent our dayes well then wee shall receiue the reward of the Iust but if ill then woe vnto our soules that we haue sinned for What is a man profited â—f hee gaine the whole world and lose his soule And thus hauing finished this small Treatise I beseech you in the bowels of our Lord Iesus to suffer the words of exhortation and the Lord from heauen giue vs all grace to make vse of it for the saluation of our soules But I feare I haue wearied your patience with this Non minor virtus scire desinere quam scire dicere my tedious discourse and therefore because it is not lesse commendable for an Orator to end his speech in good time then to begin with good liking I will therefore at this time imitate the Roman Oratour Non omnia effundam Cicero Philip. Orat. 2. vt si saepius dicendum vt erit semper nouus veniam I will be loath to spend all my store at this once but I will keepe somewhat fresh if I shall haue any occasion to come againe In the meane time for our farewell let vs commend each other to the protection of Almightie GOD and to the Word of his grace which is able to build vs vp in godlinesse and giue vs an inheritance among them that bee sanctified by faith in Christ Iesus our Lord to whom with the Father and the Holy Spirit be ascribed as is due all honour glory from this time forth for euermore Amen FINIS An Alphabeticall Table expressing the chiefe matter contained in this Booke A APostacie the danger thereof 6 Apparell vaine and immodest 196 Makes men proud 190 How to be esteemed 191 Men exceed their degrees 195 Euery one will be in the fashion 195 Men of place may weare costly Apparell 192 When it must be laid aside 193 Age the dignitie and duty 340 341 Old age vnfit to begin to repent 326 336 A shame to defer repentance 353 Reasons why 327 328 336 It is very vnequall 329 Vniust 330 Adultery defined 137 The filthinesse of the sinne ibid. Danger of it 138 143 144 Condemned by the Law of God 139 Of Nations ibid. God takes notice of it 143 Preseruatiues against it 140 141 142 Vide Fornication B Busie-bodies 249 What they should doe 247 Beauty defined 217 Good in its nature 217 218 Granted to the wicked why 218 219 To the Peacock Swan Lillies 219 If not sanctified vaine and deceitfull 219 A snare to entangle 222 Bane of the Soule 220 Hath made many adulterers 222 Neuer any chaste ibid. Full of euill effects 223 C Charitie the Deuill shewed more charitie then many of our proud Dames will shew 256 Christs Kingdome not earthly 1 2 Necessitie of his death 4 His great loue to vs in helping when riches could not 8 Peters Counsell carnall 2 3 Couetousnesse makes the godly slaues to the world 93 94 To question Gods Prouidence 93 They desire riches to their destruction 94 Care true Christians care 322 Crosse the godlies portion 6 7 Yet they must endure it patiently 7 Though they haue many pullers backe 6 Contentation a duty 90 91 How obtained 26 27 1. By learning the truth of Gods prouidence 100 2. Because nature is content with a little 96 3. Because it must leaue all at death 97 God wil supply earths wants with heauens ioyes 9 All men full of discontents 26 27 Heathens teach Contentation by natures light 99 They shame Christians 101 Cock fighting vnlawfull 175 176 D Drunkennesse what it is 153 Sathan turnes him about like a foole 153 Condemned by God 154 By Fathers 155 By wise heathen 156 165 A Drunkard vnfit for any imployment 157 159 He is a theefe abroad 160 A Tyrant a beast at home 161 The effects it produceth 163 What wil make him speake sense 158 Antidoâ—es to preuent it 166 167 Damned their intolerable paines 289 291 Euer dying 292 300 Their fearefull sinnes 292 What they would tell vs 337 Difficult to weane the heart from the world 9 More to saue the soule 324 If we neglect our duty and faile of our hopes we must not murmure 96 Day of sicknesse and death no fit time to