WERE it not, but that I know; the sweetest wine may soonest be turned in­to the sharpest vineger; I should more wonder so good a Confessour, as Saint Peter, could ever have been changed into so bad a Counsellour, as the Temp­ter. And yet, I find, so it was: even that our Sa­viour, who before had afforded him all due prai­ses, inverts his commendations, into a condem­nation. How unhappily is his stile changed! a­las! that he who had before exclaimed; Blessed Math. 16. 17. art thou, Simon Bar-jona, for flesh and bloud have not revealed it unto thee; but my Father which is in heaven: Should, as it were with one and the same breath, disclaime his undutifull proceed­ings; and say: Get thee behind me Satan, for thou Math. 8. 33. savourest not the things that are of God. And yet (I reade) it was so. Saint Peter would needs (as it [Page 2] were) play the physitian, and ordaine Christ a remedy, worse then his disease: which our Sa­viour finding out, he refuseth: and had rather die, than incur the danger of losing his life, in hope to save it. Even as many, that feare more the death of their bodyes: than that which is of their soules. Vnto whom heare what it is the truth itIohn. 14. 6. Marke 8. 35. selfe, avoucheth here: Whosoever will save his life shall lose it, even Eternity, for a moment: that everlasting life, for this transitory, so saved. Who then had not much better, as a wise Merchant at sea, cast away all; than himselfe, be cast away? wereLuke 9. 25. our Saviour lesse plaine, I might be lesse per­emptory.

A text, were I to name, me thinkes, I might most properly; Gods valuation of mans soule. For the better understanding of which, observe with me two generalls: Formam et Materiam, or, if you will, a fourefold question in this one, wherein are remarkeable,

• 1. The manner of speech Christ here useth?
• 2. What we are to understand by the world?
• 3. What by the soule?
• 4. And lastly what it is for a man to loose his soule?

And of these in their order, and first of the former; what is that manner of speech Christ here useth? Even a most piercing, a most pathe­ticall interrogation: as a nayle not onely fastened, but driven (even to the head) by the Masters Eccles. 12. 11. [Page 3] of the assemblies. It is not quantum, but quid: not how much, but how little, or rather indeed, no­thing at all will it profit any. So is it, I reade, Saint Chrysostome renders, and expounds, that ofPsal. 130. 3. the Prophet: O Lord if thou markest injqui­ties, there is none would bee able to stand. May we not as fitly then determine, of our Sa­viours question; and conclude, as if he had spo­kenMat. 5. 17, 18. affirmatively, (as he was wont) and said; veri­ly verily it cannot possiblie any thing profit any man to gaine the world. And that (as you may re­member) a second question to be resolved, even what it is we are here to understand by the world. For, as it is of a most capatious figure, according to Philosophy; so is it not uncapable of ma­nifold acceptations, according to Divinitie, then is orbis interior, exterior and superior: then is mundus continens, such as is the whole fabricke ofIohn 1. 10. Heb. 11. 3. heaven and earth: and there is mundus contentus; and of this there is both Flos et Fex; as it were,Rom. 5. 12. in meale, both floure and branne: as are Angells2 Cor. 5. 19. 1 Iohn 5. 19. both good and bad: and of men, whether alive or dead, both Elect and Reprobate: together with all those other, commonly called Goods of this world, as are honours, pleasures, and profits of what nature soever. And howsoever, I finde Interpretors, as it were, swimme in one streame this way, yet is it observeable (me thinkes) our Saviour saith not onely, what will it profit a man to gaine the world but (as the Originall hath it) [...]; even this whole world.

So that, we may easily cōceive of our Saviours [Page 4] minde, by his words: which are, of a larger ex­tent, than that they should intend any thing lesse than he spake, whereas he spake as much as if heIsay 1. 18. had said: Come and let us reason together. Is it not so, that he gaines nothing, that gaines this whole world: whether continent or contained, whe­ther heaven or earth, Angells or men, honours, pleasures, or profits? For I may suppose, thou mightest have heaven and earth, and yet not bee possessour; otherwise thē is an usurper of a King­dome, the King himselfe will soone drive out: as a strong man the theefe that comes to spoile himLuk. 11. 21. &c. of his goods, except it were possible a man might be stronger than his Maker; or an earthen vessell, able to resist the potter: or if you will, I may sup­pose thou mightest have Heaven and earth, even as madd men have Empires; or that franticke fan­cy, had all shippes at sea, by imagination onely. But suppose thou hadst indeed, those ten times ten thousands of Angells (that attend Gods Throne) as so many Squires of thy body: that thou hadst on thy side, the very God of this world; 2 Cor. 4. 4. and together with him, that numberlesse number of Legions he hath under his command: evenMark. 5. 9 Principalities and powers, rulers of the darknesse of this world, spirituall wickednesses in high places, Sup­pose,Ephes. 6. 12. Noah, Daniel, and Iob, were willing to prayEzech. 14. 14. for thee; or that thou couldest procure letters re­commendatory, from all persons, in all parts, of this world. Suppose, thou wert as great and gra­cious in all Princes eyes, as ever was Ioseph inGen. 41. Esther. 3. the sight of Pharoah; or Haman in the favour of [Page 5] Ahasuerus: or that thou thy selfe, wert in­vested with imperiall robes, and (out of thine owne soveraigne authority) couldest command the Sun to stand stil, the Moone to be chāged in­to bloud, the powers of heaven to shake, the sta [...]s to set themselves in array to fight for thee, the birds of the ayre to come, and they should come; the fishes in the▪ sea to goe, and they should goe; the beasts of the field to do what thou lustest, and they should doe it; even mountaines to be remo­ved, and they should be so. Suppose, thou hadst gardens and orchards, Men-singers and Maydens, asEccles. 2. 3, 4, 5, 6, 7, &c. many concubines to cherish thee, as had Salomon; in one word, a full draught of all those manifold pleasures his soule tasted of: that thou hadst, as Iob (whose latter substance was more then hisIob 42. 12. beginning) even foureteene thousand sheepe, sixe thousand camells, one thousand yoke of oxen, one thousand shee-asses, together with a very great houshold, hadst thou, rivers of rivers ofMicah 6. 7. wine, tenne thousand rivers of oyle; thy barnes built greater, and all of them ful, of the choisest wheat, or, not onely thy baggs, but, thy coffers, as full of the finest gold, the purest gold of Ophyre. Yet1 King. 9. 18. 1 Chro. 29. 4. alas! for as much as all these things, (saith Pari­siensis) Nec plenitudinem, continenti conferre possunt, nec fulcimentum innitenti, nec fructum laboranti; woe, woe unto thee for all this whole world, when as death shal be sent post, on that pale-horse, Revel. 6. 8. to summon thee unto iudgement: if so be then, the righteous Iudge of all the world shall deliver up thy soule, unto the officer; and he cast thee into [Page 6] that prison, whence, there is no hope thou shoul­destMat. 5. 25, 26. ever get forth, untill thou have paid the utmost farthing. Et illud donec nunquam, that untill will be never (as St. Chrysostome consents) howsoever the Pope of Rome wil not: but presums his Habeas A­nimam (a writt never heard of before) may fetch thee out, but (by his prophanesse leave) Christ, it is not likely, would then have beene so per­emptory, as, without all exceptions, to assure us Nothing could any thing profit, any man, if hee should lose his owne soule. Which, as it was a third terme, I propounded to be explicated; so am I now come to expound it. I confesse, it is promiscuously taken in scripture, some times forPsal. 7. 2. Math. 10. 28. our naturall life, sometimes even for that which is the life of our life, a supernaturall spirit: or, as one sings,

Now though it be true, he gaines nothing, that gaines this whole world, and loseth his life: for asmuch as, what can all the world doe a dead man good? Yet am I willing to take this word here, as Moses useth it, to signifie the breath of our lives, that invisible Essence, and spirituallGen. 2. 7. substance: Divines most commonly call the Soule: we may, our selves. Even, for that not mens Philosophy teacheth us, that animus cuius­que is est quisque: but even Saint Luke himselfe, expounds as it were this text, when as hee ren­ders [Page 7] it, as if Christ (in so many words) had said▪ what will it? or, it can nothing at all advantage anyLuk. 9. 25. man to gaine the world if he lose himselfe. Even as a Marchant that perisheth at sea, whilst he is go­ing to the Indies, for gold; or, as a man that hath lost himselfe (as we say) when as any hath lost his way, or is out of the right way: So is it a Christian may lose his soule and himselfe, be­ing out of that way to life; as are all such, as cry, Lord Lord but doe not the will of God: all such, asMath. 7. 21. professe but practise not: if any such there bee here, let me assure them: in the words of him who was, both the Way, the Life, and the Truth: Iohn 14. 6. it will nothing profit them, though they gaine the world, yet if they forfeit (as it were their soule by sinne. And of this (as a quintessentiall truth arising from our determination of those foure former questions) it is I must now treate.

I must now treate, and not onely propound but approve unto you,

He must needs be a looser by the bargin (whosoever hee be) that for to gaine the world, selleth away him­selfe (like Ahab) to worke wickednesse in the sight of the Lord: even for as much, as so doing, he loseth his owne soule. Which if once it be lost how should we ever be saved? (for as St. Chrysostome well) howsoever a man have two eyes, two eares, two armes, two hands, two legges, two feete, yet hath he but one soule. So that as Abraham, after his onely sons death, might have iustly dispaired of an heyre had it not beene for Gods All-suffici­ency: so might a Christian of salvation after e­very [Page 8] sinne (which is as Nazianzen truly the death of the soule) were there any thing too hard for the All mightie? For as the Psalmist, absolutely; There is none (saith hee) can by any meanes give God a ran­some: Psal. 49. 7, 8. The redemption of the soule is precious and it ceaseth for ever. And if so bee, that the purchase but of a longer life in this world, be so hard a bargaine, as that it can never be bought; aut prece aut pretio (as Lyranus worthily) neither for price, nor prayers: is it not lesse wonder our Saviour should be so resolute? Or what (saith hee) shall a Math. 16. 26. man give in exchange for his soule? shal he the lust of the flesh? shal he the lust of the eies? shal he the pride of life? it is true, Haec tria sunt omnia: these are the three parts, into which St. Iohn divides the whole world: and yet (as the same Apostle in the same place) This world passeth away and the 1 Ioh. 2. 16, 17. lust thereof. And if so, then cannot it probably be worth that, which is much more durable than either gold, or pearles, or any of those many stones, we esteeme most precious: and why? ex­cept for their invincible durity.

To proceed: give me leave, in an equall bal­lance as it were, to way before you this worlds vanity, together with our soules excellencie, and then (I speake unto such as have understanding) iudge you: whether he must not needs be a loser, by the bargaine, that parts with so excellent a thing, as is the soule; for the purchasing of so vaine a nothing, as is this whole world, which if e­ver any man knew the worth of, it was hee that gave his heart to seeke and to search it out Eccles. 1. 13. [Page 9] by wisedome. But, alas! what saith hee? Vani­tyEccles. 1. 2. of Vanityes: yea (with ingemination) Vanity of vanities, are all things under Heauen: saith Ecclesiastes. And yet not onely so (but as the same Preacher else-where) not onely vanity but vex­ationVers. 14. of spirit are they. So as that, we may not unfitly resemble this world; as unto a Reede, that will of it selfe faile a man, and give him a fall if he doe but leane upon it: so unto a Thorne: that will not onely pricke his hand but even peirce through his heart also. For, as Ecclesiastes: of all things under the Sunne; They are so full of labours Eccles. 1. 8. there is no man can utter it: and if so, what then are those things, all or most men magnifie so much? what are riches? what are honours? but even va­nity of vanities & vexation of vaine spirits? And yee I may suspect (and not be uncharitable) these are two as great Idolls, and as gracious in the e­stimationActs 19. 28. of most men as ever was Diana unto the Ephesians. Two Idols, I had almost said it were hard to suppose there might be found so many men in the world as have not bowed the knee unto one of them as there was (amongst Israel)Rom. 11. 4. that had not worshipped, that dominering Baal. And yet, alas! what are riches? but (as it were) the excrements of nature, the bowels of the earth washed cleane, good of themselves for nothing, except as dung, to be spread abroad. Have they not wings, flie they not away often? and then, alas! what vexation? as much griefe in the lo­sing, as ever there was either labour before, in the getting; or anxiety and care in the keeping. I [Page 10] am ashamed, Canaans curse should now adayes bee thought no curse, when as so many make themselves Servants of servants: even are more devoted slaves, unto their Kings coine; thanGen 9. 25. otherwise subject, unto his Crowne. I am a­shamed, we should speake, as we doe: when as commonly wee say of a man that hath lost his meanes, alas! he is undone: as if they madeSt. Iohn indeed 1 Ep. 3. 17. calls them the worlds goods him. I am ashamed any should esteeme those Goods, which (as Saint Austine urgeth) make many men worse, few or none better. As Iobs freinds, are they not miserable comforters: since it is not in the power of a purple gowne, to pre­serue any mans backe from a-like-spotted-fea­ver: no more than can a crowne of gold, cure the head-ach: or a Noble Garter, prevent the gout. And are Honours a lesse vanity, thinke you, or a lesse vexation? How ordinarily may wee see, the greatest Favorites sometimes vp, and somtimes downe, tossed, as it were bals at Tennis? Even when as they are at the highest, how are they faine to borrow other mens imagi­nations, to thinke themselves happie? Many might I recount, and speake of: whose Moone hath beene eclypsed at the full, and their Sunne set at Nooneday. But of all, memorable (me thinkes) is the storie of Haman: who sets, and feasts to day with the King and the Queene: yet to morrow is hee hung vp, for food (as it were) unto the fowles of the ayre. Not to speake of Iacob, or what it is, we may reade of him: how it was he beheld Labans countenance: and it was [Page 11] not towards him as the day before. Why troubleGen. 31. 2. wee our selves. It is certaine, there is no Ma­sters, no Vncles, no Fathers, any mans Favour, but may be lost in one day, wee see. So that, as are Riches, so are Honours; even a d [...]gree more vaine: for that, honor in honorante, our honours are alwayes in other mens hands who may withdraw, or withhold, them as they please▪ may wee not then conclude this our Sur­vay of the world; and say of it: not as the Di­vell, all this power of the world, but, as Solomon moreLuke 4. 6. Eccles. 12. 8. truely; Vanity of Vanities, all is Vanity, even Vani­ty of Vanityes is this whole world compared un­to mans Soule.

Which, if there be any desire to know, what it is: I must needs answere such a man, as one did him; who would needs know, what God was give me time, and I will tell thee: and when hee asked him againe and againe; still, give me time, and I will tell thee. For, no more, then the eye of man can see it selfe; no more is it possible our understanding should ever understand it selfe. And yet if it may suffice, to describe that, I may not define; The Soule it is a substance, invisi­bleA Description of mans soule. and spirituall indivisible and incorporeall, in­comprehensible and eternall—plena Deo, similis­que Creanti: saith Prudentius. St. Bernard, doubts not to say; It is not so much a heavenly Sub­stance, as heaven it selfe, in substance. And St. Au­stin, he compares it, to that blessed Trinity; for as there are three in one, and one in three: so are there in the Soule of man three Faculties and yet [Page 12] but one Soule: Three in one and one in three: though, I must confesse, betwixt the former, and this latter; God and our Soules, there is an in­comprehensible distance of glory. Very Hea­then have acknowledged it a Particle of Divine Breath, a branch of the Deity, not to be compa­red with any thing (as Cicero thinks) except God himselfe. But of all, me thinkes, a moderne wri­ter of our owne, most emphatically calls it; a Riverling of that divine Spring, who brake not his selfe-essence or Triple-vnity, yet afforded us this portion: even breathed into man these pure qualities. Of which before we speake, forasmuch as the worke is oftentimes esteemed the more, for the workemans sake: give me leave, to put you in minde, the Authour of them was God.Gen. 2. 7. And was not hee the creatour of the world also? True: but after a different manner, matter, mo­dell, made he man. For it is observable; God spake the word, and the very heavens they werePsal. 33. 6. made: he commanded and they were created: heGen. 1. 3. sayed but, let there be light, and there was light. I will not trouble you, with that perplexed con­troversie of the Schoole: whether by light wee are to understand the Angells, yea or no? suffici­ent it may bee, that if so: then were the Angells themselves created, by the speaking of one word: & that word was (as Divines say) but a thought of the Deity. Which being about to make man,Gen. 1. 26. how doth it goe about (as it were) to call a coun­cell: Let us make man, yea and in our image, af­ter our likenesse. So created God man in his own [Page 13] Image (saith Moses) in the Image of God created he him. The Lord God formed man of the dust of the ground, and breathed into his nostrills the breath of life, and man became a living Soule.Gen. 2. 7. now who knowes not, it is the glory of an earth­ly King; not to stampe with his Image or envi­rone with his superscription any peece, but of the choisest mettalls, as are siluer and golde: and if so, what thinke we of our Soules, Gods owne Image, Gods owne superscription? had wee no other, it were, argument sufficient to procure mans excellency above all other creatures. Espe­cially if St. Austins opinion, be true, that a fly, forasmuch as it hath life, farre exceeds, in digni­ty of nature, the very sunne it selfe. And if so, what is man? how surpassing excellent is hee, that hath a reasonable soule: understanding, me­mory, will and affections: each of them more worth then a world. Oh then, give me leave, to unfold this curious peece of Tapistrie: or, as it were, take asunder this watch: even that so yee may the better perceive the rarity of this worke, by viewing (as it were) each wheele by it selfe.

As if the understanding alone were (as the whole soule) All in all, and All in every part, not onely of the body, but even of the world, it is ad­mirable to consider how, mounted on the wings of contemplation, it approves a Godhead, and proves there are Angells: It discourseth of their Hierarchies: as also, of those highest spheares and their motions: of the sunne, the moone, and [Page 14] the starres; their number, distances, and differing paces, together with their influence: of the origi­nal of Windes, Lightning, Thunder Haile, Snow, Raine, Ice, Blazing-starres, Pestilences, even as if it had had the heading of such like Gods ar­rowes, or the charging of suchlike his murdering peeces. And is not understanding alone then, worth a world, that is thus able to discourse of of more, then Ptolomy, Plato, Pliny, Plutarh, even1 Kings 4. 29. 30. 31. 32. 33. &c. Salomon himselfe ever spake: and yet is under­standing but one part of mans Soule: which, I will not now controvert, whether it lodge in heart or in the braine chiefly. Wee are wont to to admire in great houses, at the multitude of lod­gings: and if so, what thinke we of the memory of man, copped up (as it were) in so small a roome, as is the conceavity of mans skull? & yet how many whole volmues doth it containe: how many histories of things done before, and even since Noahs floud? how many different langua­ges? what a numberlesse number of words? not to speake of Methridates, as famous for his me­mory as his medecines: nor how Seneca was able to repeate. Pyrrhus, Cyrus, Caesar are to this day remembered for their memories: as also is hee that could easily salute every man in Rome by his own name. And is not memory alone then worth a world? and yet, is memory, but one part of mans Soule.

What should I say, of the will of man? what of the power of his affections? It were idle to discourse (as Poets) of love: and as for the wrath [Page 15] of man (we know, it) worketh not the righteous­nesse of God. I will not therefore of naturall but spirituall affections. Oh the power of divineIames 1. 20. Love! shew mee such a peece, if you can, as the Canticles of Salomon. What are not, affections sanctified, able to doe? a greater victory than for a man to overcome himselfe there cannot be. Any man may sooner hate father, and mother, give all hee hath to the poore, yeeld up his body to be burnt, and suffer any thing, rather then de­ny Math. 10 37. 1 Cor. 3. 13. Luke 9. 23. 1 Thessal. 5. 15 &c. himselfe: and yet a sanctified will, can not on­ly doe this, but all things else; impossible to flesh and bloud: even not render evill for evill unto any man, but ever follow that which is good. Rejoycing e­vermore; praying without ceasing: In every thing, giving thankes; quenching not the Spirit, despising not Prophecyings, abstaining from all appearance of e­vill. And may wee not then, as devout St. Ber­nard, exclaime; admiring at such a Creature: O Dei imagine insignita, decorata similitudine, redemp­ta sanguine, desponsat a fide, dotata Spiritu, deputata cum Angelis. I would english it, but that I may not: I am affrayed these things are too glorious for tender eyes. And if so, yet may wee behold the Sunne by reflection; even our selves in a glasse, as it were, by observing the operations of our Soules; and those sundry transcendent in­ventions of their wit. Their wit, I sayed; for, a­las! the body of it selfe what is it, but, a massi­lumpeGen. 3. 19. Eccles. 3. 20. Chap. 12. 7. of flesh, a conglutination of dust, than which haud viliusster quilnium: saith St. Bernard. All purer Exhalations, they are breathed out by [Page 16] this blast; at first breathed in, by God and his Spi­ritGen. 2. 27. of wisedome. Whereby were men moved to search after those hidden treasures of know­ledge, both of all arts and sciences. Not to speake of those many things Polydor Virgill hath written so largely. Who hath not read of, Iabel, Gen. 4. 20, 21, 22. Iubel, Tubal-Cain, and their exquisite workeman­shippe that built Salomons Temple? who hath1 King. 5, &c. not heard of Myrons mare? Zeuxis shoales of birds? Apelles Venus? Archimides Sphaere? Archytas flying pigeon made of wood? Regi­montanus admired inuention of an Eagle atten­ding the Emperour unto Noremberg? that King of Persiah's heaven of glasse? Ferdinands hea­vens of silver, alwayes moving? Not to speake of Briareus burning glasse; or that Clock at Stra­esboug: or Cannons imitating so neere Gods voyce of Thunder, Indians wonder not more at Episteling, than I at the art of Printing. Not to speake of any, of our many Catheralls, so admired. I have seene, a Perpetuum mobile, made of a round glasse full of water, ebbing and flowing as the sea: a payre of Virginalls that would have played, if but a hot hand had beene held over them. Others I have heard tell, of two hundred standing cuppes in one pepper corne. And may wee not (among rarest inventions) re­member our Prospectives, triangulary, and multiplying glasses? Not to speake particu­larly of liberall Arts. Is any science so ad­mirable? What is that Soule then that inven­ted it? [Page 17] But, as one well, in pretio pretium nunc est: as King Arthur of olde, so are most men unto this day wont to esteeme of things according to their prices: as if such were onely best, as cost most. And if so, I can assure you our soules, are much more worth than the world. Of which, ye may reade when it was lost in the Deluge;Gen. 8. 1. God onely remembred Noah, and the waters they returned into their severall channells. But o­therwise was it our soules being lost. If I may so speake, Gods word (as it were) could not bee taken; but himselfe, must come from hea­ven upon earth, and bee imprisoned, as it were, one thirty yeares in the flesh: and yet not onely so, but in truth pay a ransome too: for the re­demption of soules. A ransome, not of silver or gold, and yet are these two (like the sunne and the moone in the firmament) two such great Lights, as that, with their exceeding lustre, they are able to dazzle most mens eyes in the world. And yet were not silver or gold, any ransome that could bee acceped for a soule: forasmuch1 Epist. 1. 18, 19 as Corruptible, saith St. Peter. Wherefore al­so were you not redeemed, with them, but by blood, even precious or honorable blood, blood of Christ: Blood of God, saith St. Paul. AndActs 20. 28. yet was not a drop of this bloud (as a man would have thought) sufficient: otherwise had Christ beene too prodigall in shedding it so often: even six severall time, for the redeeming of our soules: as first at his circumcision, that bloudy sacramentLuke 2. 21. [Page 18] (for which Zippora called Moses a bloudy hus­band)Exod. 4. 25. there was bloud shed once, for the redemp­tion of Soules. Secondly, in his Agony in theLuk. 22. 44. garden; when, though it were in the garden an open ayre, though it were in the night the coo­lest season, and at such a time of the yeare (as that wee reade St. Peter warmed himselfe) our SaviourMath. 14. 54. sweats; and that not water, but bloud: nor yet blouldy drops, but drops of bloud: there was bloud, precious and honorable bloud, shed a se­cond time for the redemption of soules. Thirdly, in the Pretorian Hall: when his skin was so torneReade the E­vang. of Christ passion. Matth. 27. Mark▪ 15. Luke 22. Iohn 18. with scourges, as that there was scarce flesh e­nough left to distinguish one lash, one gash from another: oh! there was bloud, precious and ho­norable bloud, bloud of Christ shed (a third third time) for the redemption of Soules. Fourth­ly, whenas that crowne of thornes was fastened to his scull. Fifthly, when as his hands and his feete they were nayled to the crosse. Sixtly and lastly, when (through that channell the Soldiours speare had made in his side) then issued forth water and bloud: or (as Anatomizers observe) his very hearts bloud. Oh! there was bloud indeed, bloud of Christ, as of a lambe without spot, and without blemish, shed1 Pet. 1. 19. a sixt time for the redemption of Soules. And yet skin for skin, bloud for bloud, what will not aIob. 2. 4. man give for his life? O but Christ dyed, to re­deeme our soules. And, as before hee was im­prisoned in the flesh, so is hee afterwards in the grave (three dayes) and all for the redemption of soules.

Yea, but happily may some men say, have we not knowne may pay too deare for a thing they have had a minde unto? were not our soules created by Christ, happily (as mē prize their own most) payed he not too deare? Dare any m [...]n thinke so? Is there any such miscreant here? O let him heare, what it was his owne father; the Divell himselfe proffered Christ, but in hope of a soule. Now, it is well knowne, Sathan is a Serpent, and therefore wise; an olde Serpent, and by so much the more cunning: and yet, if Christ will but commit one sinne; for those small hopes, he might have thereby to gaine one soule, how willing is the Prince of this world, to part with moreIohn 12. 31. than his whole Principallity? how, prodigallyMatth. 4. 8, 9. bent, offers he unto Christ; the world, the King­domes of this world, and all their glory? So that I am now more confident, than that I should hope onely; I may now safely conclude (for this time) and say: That, for which God created the world; That, for to save which God would come into this world; That, but in hope to pur­chase which the God of this world, would have2 Cor. 4. 4. given away his world; it must needs be, must be more worth than all this world. And if so. What Matth. 16▪ 26. Mark. 8. 36, 37. Luke 9. 25. shall it profit a man, if he shall gaine the whole world, and lose his owne soule? Or what shall a man give in exchange for his Soule?

GOD therefore, who is the Father of Spirits, grant unto us his Spirit; which may daily more and more convince our consciences, and leade us into all Truth: especially may wee know and acknowledge, Godlinesse to be the greatest Gaine: for that, it hath the Promises both of this life and of that which is to come. Into which, He bring our Soules; Who liveth, and was dead: Thou, who hast the keyes of Hell, and of Death: the faithfull AMEN.

IT was a wise Observation of the wisest Salomon, how that under the Sunne, Hee had also seene this Evill, (asEccles. 10. 5, 6, 7. an errour which proceeded from the Ruler) Folly to be set in high dignity, and the rich in low place: Servants riding on horse-backe, and Prin­ces walking, as servants, upon earth. An errour of Praeposterousnesse (that I may so call it) where­of even this our Age complaineth of, unto this Day: as if, either blinde Fortune dispensed of [Page 22] praeferments; or Providence it selfe, were at least not so prudent. And yet (as N [...]than tolde David) even our selves are the men, that in thus2 Sam. 12. 7. condemning of others, have, together with them, cast our selves. Whose manner it is, not onely in regard of these our bodyes; to bestow more abundant honour upon such like members, as are 1 Cor. 12. 23. lesse honorable: more abundant comelinesse upon such, as are most uncomely, but even, too too common­ly, to preferre them before our soules. Even these our mortall Bodyes, before our immor­tall soules: these our bodyes, which were made to serve our soules, before our soules; which were never made but created (as Petrus Galatinus well) and that not to serve but to governe, even as Gods owne Vice-Roys or Lieutenants here up­on earth. And is it not then a shame we Chri­stians should, as children, run and tyre our selves after every painted fly: be more sollicitous for the shell, than the kernell: esteeme more of gilded outside, then a golden substance: prize the Cabinet, more then the Iewell: the straw more then the wheat; these bodyes, more then our Soules, this transitory life, more then that which is Aeternall; a vale of misery, more then a King­dome of endlesse glory? yet, alas! how many such babes in Christ are there: if not mento yet1 Cor. 3. 1. mente, children in understanding? and, as chil­dren, are they not fit then to be catechized: even as our Saviour doth his Disciples here:

What will it profit a man to gaine the whole world? &c.

Even nothing at all can it possibly (saith St. Austine) Quid enim in mundo stabile? quid firmum? quid porrò non breve, et incertum, et casui serviens? Q [...]ale istud Bonum, quod semper t [...]eas amittere: quod vel auferendum metuas, vel relinquendum scias: neither is it his opinion onely, I dare appeale un­to your owne consciences, what answere they? confesse they not accordingly: This world it is so vaine, the soule so transcendently superexcel­lent: as that it cannot profit any man any thing, if hee gaine the whole world and lose his owne soule. Which if any admire not, it must bee a sprightlesse Spirit and a Sence past all sence. But, I hope better things of you: we have not laboured in vaine: if yet in vaine it may be, to have spoken so much of vanities: as indeed are, All things un­der Eccles. 1, &c. the Sun. I had almost said, the Sun it selfe: in comparison of mans soule: which is of a purer lustre, and a more coelesticall light: even, so glo­rious,Psal. 8. 3, &c. as when I see the Sunne, the Moone, the Stars, Gold, Silver, those most orient pearles and sparkling diamonds: O Lord, say I, what are these but Gloowormes! what is man! what an Irradia­tion of that incomprehensible light, thou sittest in, and art cloathed with, hast thou, settled in him & cloathed him with! oh that, as Salomon I might1 Kings 3. 5. have offer made me this day, to aske of God any thing, I could desire more: sure I would not, as Cleanthes, aske to see all things as light as the sun: but onely that our eyes might be opened, and wee inabled to behold truely, that inward ex­cellencie of mans rarest, ravishing Beauty [Page 24] Whereof, hactenus loquutus sum, nec tamen dixi; I have said somewhat, and yet spoken much lesse than Saint Austine: who stands astonished, and exclaimes; O res mira, omnique stupore dignissima! As if a Bushell could containe the World, or a Bucket holde the Ocean, or a spoone empty the salt-waters; as if the line of mans understanding were not too short, or the plummet of his judge­ment were sufficient to sound, that bottomlesse depth of Gods Divine-Essence: Saint Austin is of Opinion, A man may as soone understand it, as our Soules: of which, saith hee, there is none can conceive any thing of their matter (or immateriality rather) that is certaine. So that (as Gregory speakes of God) Ipsius ignoratio, ejus verissima ratio. Shall any say, Hee hath seene God; and can hee tell what hee saw: the same hath seene nothing. Aliquid de Deo tunc cognos­cimus, cum aliquid de eo non posse cognosci sentimus. Except it be by his word, except by his workes; Rom. 1. 20. the Godhead, wee worshippe, is invisible, incom­prehensible; shall any further aske, how so? Let Gregory himselfe answer him; Rationem qui non invenit, in infirmitate sua rationem inveniat, cur ra­tionem non inveniat. It is the God of this world, it2 Cor. 4. 4. is sinne, hath blinded our eyes so; as that we can­not, not onely not see God, but even our selves, our Soules, as neare as they are to us. But all this while, I have beene but (as it were) busied, in mustering and ordering my Forces; but, as it were, charging and planting my Field-peeces. Nihil nunc agere, were but to give occasion to [Page 25] some, to censure mee; as Plutarke tells us, one did Ptolomey. In a few words therefore to make some Application. Now that I have bent my bow, and made ready my arrowe, to shoote it, I desire my aime may bee no other than I re­member, Ionathans was, even not to wound,1 Sam. 20. 36. but to warne: not to harme, but fore-arme.

First Ministers, against undutifulnesse; both 1 towards God and his people.

Secondly people, against unthankefulnesse; 2 both unto God and his Ministers.

Thirdly all sorts of men against uncharitable­nesse 3 either towards their owne soules; or the soules of their bretheren.

I begin with Ministers, and that not onely1 Pet. 4. 17. for that Iudgement must begin at the house of the Lord: but even forasmuch as, I have alwayes accounted it as great a sinne for a Minister upon a good occasion not unto preach to himselfe first, as, upon any occasion at all, to preach him­selfe.

Is it so, that soules are such precious Iewells? Oh then the exceeding bounty of Gods good­nesse that hath made us, not Seekers of Asses: but,1 Sam. 9. 3. even committed unto our care the cure of soules. And should wee not be faithfull? God forbid. Vt honos, ita et Onus: as our honour is great, so our burden is grievous: so grievous as that (St. Chrysostome is confident) the Angells themselves might iustly bee affrayd to undertake the charge of soules. May it please you, to heare yet further, what it is the same golden mouth, assureth us: even [Page 26] that his heart, often trembled with horrour, at the remembrance of that of the Apostle to the Hebrewes: they watch for your soules. And whoseHeb. 13. 17. heart doth not? whose Belly, whose Bowells paines him not, that but ever read those many scriptures urged by the ancient Fathers (a com­pany not of Popish Lyars, evill beasts, slowbellyes, Tit. 1. 12. fleepy, greedy but barking Doggs) a PreciserIohn. 8. 36. sort of men then some, who (as the Iewes styled Abraham) call them Fathers. O their Zeale, and our Lukewarmenesse! those Eliasses, and our E­lies! Our carelesnesse, and their considerations! Iufoelix▪ Ego (cries St. Bernard) quo me victum si stillantem, in cruce Domini sanguinem collegrssem; essetque repositus panes me in vase vitreo: quod et por­tare saepius oportuit: quid animi habiturus essem [...]n discrimine tanto? At certe quidem id servandum accepi, pro quo Mercator non insipiens (immo Ipsa scilicet Sapientia Patris) sanguinem illum dedit. And, who is there then sufficient for these things? I know,2 Cor. 2. 16. God indeed is a good Master, and no churlish inverted Nabal; yet, as Laban at Iacobs handes,Gen. 31. 39. so will the Lord, even at our soules require that soule that shall have beene torne with beasts:Ezech. 33. 34. or stollen, by night or by day, through our want of watching. Oh, may I then ever more fulfill Colos. 4. 17. my ministry! both by keeping the flock of Christ as also by feeding, and (as a good shepheard) my selfe going ever before them. I grant, if GodExod. 22. call, Moses may leave Israel with a brother: and yet, I remember, Aaron was affrayd to displease them. I say no more: how are children, how are [Page 27] servants, all inferiours disordered commonly; when as their Parents their Masters, their Supe­riors are from home?

And yet as good no Housholder, as no Pro­vision: is not he that provides not for his owne worse 1 Tim. 5. 8. than an Infidell? are not dry breasts one curse?Gen. 49. 25. Hosea 9. 14. 2 Cor. 12. 14. milke increaseth it not, by giving sucke? Fa­thers can lay up for their children: Such as them­selves are evill, can give them good things: notMat. 7. 9. &c. stones in insteed of bread, or insteed of an egge,1 Co [...] 9. 16. Scorpions. Woe is me then if I preach not the Gos­pell! and as great a woe, if I shal abuse Preaching; as Adulterours doe women: onely to satiffie mine owne Lusts, and not out of a sincere desireGal. 4. 19. to beget soules unto God, in Christ.

And forasmuch as to have a tongue, greater then ones hand, is a monstrous thing: forasmuch as to build with one hand, and pull downe with with the other, is a building of Babell, and canGen. 11. 9. never goe forwards: as I preach and professe, so would I practise a life to the Aedification ofIohn 10. Soules. And (as every good shepheard should before reasonable sheepe) march and leade them the way rather than drive them, as calves, fromIoh. 11. 11. behind. Ignave venire—Te Caesar non ire jubet. Our Saviour untoIoh. 11. 16. his disciples, I goe: Dydimus unto his fellowes, Let us goe. Children, it is ordinary, we see, they hasten after their Parents. Many are of that Scribes minde, resolved to follow their Masters wheresoever they goe. Who would carryMat. 8. 19. any friend thither, Dives so earnestly desired hisLuke 16. 28. Exod. 34. 6. friends might never come? I know God is merci­full, [Page 28] and yet (I remember) he never intends to shew mercy unto him, that tempted others toIohn 8. 44. sinne, how otherwise was hee a murderer from the beginning? or, is Murder a small sinne? A whore may be punished with fewer stripes, but a Bawde (in all mens opinion) cannot have too many. Rebells may be pardoned, but a Ringleader hath beene alwayes cut off. I will say no more: forProv. 17. 10. that, a word, unto the wise is enough: and as for a foole bray him in a morter, he will never bee the wiser.

To proceede, it remaines our speech ad­dresse it selfe, unto you, Beloved: oh how thank­full should you be unto God! who, when as hee might never have created man, gave him a being, a Being more excllent, not onely than, Apes, Aspes, Spiders, Toades, Hogs; but even the no­blestGen. 1. 2. Beasts: provided him (as it were an house ready furnished) this whole world: and is plea­sed to afford us a soule more worth, than all these things. O sing unto the Lord therefore yee Saints Psal. 30. 4. of his especially, bee thankefull unto him! And since it is so, your Goodnesse cannot reach so high, Psal. 16. 2. 3. as unto him; oh let it expresse it selfe, unto his! I desire not, Brethren, all your sheaves should bow Gen. 37. 7. downe to ours. Much lesse (as Caesar, and Pompey) are we unwilling to acknowledge Aequalls, or Superiors. We disclaime those severall Blasphe­mies; that a Priest so farre excells, even a King, as a man doth a Beast: that by how much God, is better than a man, by so much is a Priest bet­ter, than a King: that whosoever praeferreth a King, before a Priest; praeferreth a creature, be­fore [Page 29] his Creator. Hee (who knowes all things)Iohn 21. 17. knowes we desire (as Gregory wrote unto Mauri­tius) even to be subject unto higher powers; and areRom. 13. 1. so, for conscience sake: we defie, as Antichristians,Rom. 13. 5. all those vaine boastings: that, looke how much the Sunne is bigger than the moone, so much is the Papall Power greater, than they Imperiall. Capistranus, I should thinke, deserved Capistrum for saying, the Pope was the Emperours Lord. And yet what wonder? when as not onely flat­tering, fauning, Canonists; but even his Holi­nesse it selfe is so prophane, as to wrest scriptures, 2 Pet. 3. 16. to this purpose. But, I remember St. Pauls ob­servation; evill speeches corrupt good manners. I am1 Cor. 15. 33. affraid many a rightous Lots soule, may have bin too much already, vexed in seeing and hearing, of2 Pet. 2. 8. Ezech 16. 49. the Pride of Sodome, my hope is, wee have better learned Christ, and of him to be humble, and not Matth. 18. 4. Matth. 20. 25. Matth. 23. 8. Iam. 3. 1. 1 Pet. 5. 3. to exercise any such Power: of St. Iames, not to be thus many Masters: of St. Peter, not to Lord it &c. an argument (mee thinkes) sufficient of it selfe, (had wee not other) to improve the Popes claime of succession, unto St. Peters Chaire: forasmuch as St. Ambrose, worthily; Qui fidem Petri non habent, nec habent haereditatem Petri.

But to leave them, and returne unto our selves (beloved Brethren) howsoever wee neither de­sire not deserve such honour: yet (as the Lord liveth, and as you would have your soules live) may you not esteeme of vs otherwise than be­commeth1 Cor. 4. 1. the Ministers of Christ, and Stewards of the Mysteries of God. Yea may not dispise Go­vernement: [Page 30] presumptuous are they and selfe­willed, that speake evill of Dignities. Saint Pet. 2. Epistle chap. 2. v. 10. &c. Saint Iude verse 8. un­to the 12. Obey yee must all such, as have the rule over you; for they watch for your Soules. RobHeb. 13. 17. 1 Tim. 5. 17 them not of their owne, that double honour you owe them, both of respect and reward: and to this end, remember allwayes they watch for your soules. What makes a Physitian more esteemed, than a Farriour: is it not because the former un­dertakes your selfe, whereas the latter gives Physicke onely to your horse? What makes a Lawyer a Physitians Superiour, but for that a Good-name (we say) is better than life? what is a Gold-smith more than a Smith, but so farre as he deales in golde, whereas the other in yron, or copper? And if so, what should I say more? But only know know such as watch for your soules. 1 Thes. 5. 12, 13 Know them, I say, and acknowledge them, wor­thy of double honour. Observable it is, that of olde, the Hebrewes had but one word; to signifieGen. 41. 50. both a Prince and a Priest: observable that of olde, Iehoram the King thought it no disparagement Iehoida the Priest should match with Iehoshebeath, 2 Chron. 22. 11. his daughter: observable, what St. Peter saith, a Royall Priesthood, memorable, what a worthy Ben­jamin 1 Pet. 2. 9. lately well observed, that (amongst other sinnes, Germany was guilty of forsaking the Le­vite. Deut. 12. 19. But we are not: I would to God, I could say so! what meaneth then, our praeferring of e­very steward of our houses, every master of our horses, very Faulconers and Huntsmen, before [Page 31] such as watch for our Soules! I am ashamed, not onely their respect, but even their reward should be so little. God lay it not to our charge! HadActs 26. 24. too much learning (thinke you) made St. Paul mad? or are not wee? that, whenas he chargeth Timo­thy so strictly, to give attendance to reading; as the1 Tim. 4. 13. 16. onely meanes, whereby best to save both himselfe and others: are of opinion (or seeme to bee) there is no such need, our ministers should have Libra­ries: otherwise, why give wee them not so much at least, as may buy them a Bible. And St. Austin? except wee expect they should keepe their Families for nothing, or spend of their owne, as if Christ and his Apostle, were not worthy to teach us: or had not, that: The labou­rer Luke 10. 7. is worthy of his hire: Hee that preacheth the Gos­pell 1 Cor. 9. 14. should live (not by the benevolence perhaps of Gossips but) by the Gospell. O that I were sure, for such things, God would never visit: that his Soule would never be avenged on such, as tender so little such as watch for their!—sed m [...]tos prae­stat componere fluctus. I had rather pray than pro­phecie.

To winde up all, and draw towards a conclu­sion, we are wont to say, Charity begins at home:Iames 2. 8. thy neighbour as thy selfe: is the Royall Law. I would have all men therefore first indeavour to save themselves. I say not but, that they should o­thers also: forasmuch as though Cain helde theGen. 4. 9. contrary, yet we shold know better, even that we are our brethrens keepers; and ought to be care­full, as of their good name, their bodyes, their [Page 32] goods so, much more of their soules. St. Au­stin is peremptory; Qui errantem non &c. He that will not save his brother, shall be condemned and damned with his brother. Is it not lamentable? Cadit Asinus, et est qui sublevat; perit Anima, et non est qui manum apponat. If our neighbours oxe stray, wee bring him home: if his house be on fire, wee runne to helpe him▪ if he let but fall, his purse, we call upon him: and yet who cares for his soule straying, set on fire by Hell, falling away untoIam. 3. 6. swearing, prophane iesting, drinking, drabbing, Hypocrisie, Lukewarmenesse? all which are wayes (and a thousand more, Mundus enim laque­atus) men lose themselves in, for want oftentimes of better directions, even from such as see them entring (as it were) these paths of Death. And yet, of all others, would I have thee chiefly to keepe thine owne heart, so; as that no Ignis fa [...]us▪ Prov. 4. 23. the Divell himselfe may never misleade thee by false lights, into that most deepe and narrow pit, he laboureth to praecipitate our Soules in.

In the feare of God, harken then unto coun­cell; comes that olde Broker, at any time, unto thee; bid him (as those Martyrs were wont to reply unto their Tormentours, those Tyrants) bid thee somewhat worth thy soule: say hee doe this whole▪ world, aske him whether he thinke it bee worth heaven? should hee say so; aske him what hee lost then by being cast out thence? and withall forget not Hee Gen. 3. 4. was a Lyar from the beginning, and may there­fore the more iustly alwayes be suspected. [Page 33] But, oh the folly of man! I have seene them of­ten laugh at children, who are wont to part with golde for counters, with any thing for an ap­ple, I have heard them much blame such Gentle­men, as are willing to kill a gelding of twenty pounds price in hunting a beast hardly worth so many pence. Who pitties not a youngster, selling away his whole Patrimony unto an usurer, even for a great deale lesse than halfe the worth of it? Yet alas! how many, thou­sand, even for nothing, exchange their soules: and give themselves unto the Devill; who had rather give them any thing, than misse of such a bargaine. O the weakenesse, the wickednesse of Prodigalls now a dayes! it was not so, from the begining. I reade indeed of our2 Cor. 11. 3. Grand-mother, how at first shee was beguiled; yet I wonder not (so much the lesse) for that it was through subtletie: and she was a woman, and therefore also more credulous. I wonder so much the lesse, for that none had then ever heard of a­ny such Cheater before: so much the lesse, for that even she was wiser than her children: for, al­beitGen 3. 5, [...]. she sinned, yet was it in hope to be like God: as also, because she saw the Tree that it was good for food, pleasant unto the eyes, and a Tree to be desired, to make one w [...]se. Adam he sins, to gratifie his wife; but we, to pleasure an enemy: the murderour of our first Parents, and one would have cozened us (even then) of our chiefest inheritance.

To proceede I reade of Esau, prophane Esau, Heb. 12. 16. that hee sinned; and yet I reade withall, that [Page 34] it was by selling away his birth-right onely,Gen. 25. 29, 30, 31, &c. unto a brother, praeferred by God, in his extre­mity, for a mesle of Pottage hee could not other­wise obtaine. I remember Balaam, and his sin­ning; and yet served he Sathan not without wa­ges:2 Pet. 2. 15. Iude. 11. such as they were, yet (I dare say) were they as good, as ever the Divell gave any. What should we speak of Achan? it is granted he sinned,Iosh. 7. 21. and yet withall observable, it was for a wedge of Gold, two hundred shekells of silver and a Babi­lonish garment. I read of Ahab and his compli­ces,1 Kings 21. how they sinned; even for to get Naboths Vineyard unto the King: and both Kings and Queenes favour unto themselves. I reade of Ge­hezi 2 Kings. 5. 23. that he sinned, and I reade withall, that it was for talents, of silver and two changes of raiment. I remember Iudas, hee sinned, but it was for thir­ty peeces of silver: a goodly price indeed, and yet bet­terMatth. 26. 15. Zechar. 11. 13. Acts 8. 18. 19. then nothing. I rememember Simon Magus, hee sinned; and yet in hope of that (if any man might hope to buy) there might many more be as forward to purchase, such admirable gifts of the Holy-Ghost. It is recorded of Pope Sylve­ster, that he sold away himselfe unto the Divell, and yet withall was it for a Triple-Crowne: andGen. 9. 25. insteed of Canaans title, A Servant of Servants, e­ven Gods owne praerogative, to bee King of 1 Tim. 6. 15. Revel. 17. 14. Kings and Lord of Lords. I might easily tyre, both my selfe and you, in recapitulating such like in­stances:1 Cor. 10 11. it is certaine, their Examples are written for our admonition; upon whom the ends of the world 2 Tim. 3. 3. are come: when as men are void of all affection. [Page 35] As appeares, in that they love themselves so little; as that, even for nothing they now be­stowe their soules vpon the Devill. I am asha­med to consider, how many sinne without all hope, either of profit, pleasure, or any thing If I might, sure I would not but upon condition, of a life longer than Methusalahs age thrice tolde:Gen. 5. 27. I would not, except with a proviso, I might en­ioy whatsoever my heart could desire: and that should be, a Kingdome as glorious as have the Saincts; a beauty as superexcellent as is that of Holinesse; freedome from all misery: Fulnesse of Psal. 16. 11. all joy for evermore; God, his incomprehensible Majesty, and an everlasting possession of that Beatificall vision in his eternall Glory. But a­las! men dreame of none of all these things, for a short frenzie, for a fancie, for a nothing, it is they forfeite their soules willfully. For in truth, what gets a common swearer? is he not discom­mended by all men, even by his owne compani­ons? is he not discredited for ever? so, as that when he speakes truth, it is hard, for any to be­leeve him, though he sweare. What gets Drun­kard for his soule but want of reason, sence, me­memory, money? what are all wants, but priva­tions; or Privations but meere nothings? An A­dulterer, what gets he for his soule? but (as the Drunkard) in his body the punishment of his sinne; byRom. 1. 27. 1 Cor. 6. 18. his sinne, an inclination to sinne; by that incli­nation, Custome; by Custome, a contracted hardnesse of heart; and what are all these but Pri­vations? or what are Privations, but meere no­things? [Page 36] I might be infinite in particulars, I will therefore but name two more. What gaines an usurer, by his oppression? indeed, eight in the hundred seemes faire: besides that many times, hee swallowes downe whole mannours at one morsell. Oh but, wants he not wit all this while, that (as Salomons foole) hath a Price, but must have Prov. 17. 16. others to lay it out for him? wants hee not wise­dome, that cannot understand (or will not con­ceive) such as bite shall bee devoured? What gainesGalat. 5. 15. a Carnallist by his hypocriticall profession, an outward forme of godlinesse onely without the power 2 Tim. 3. 5. thereof? Hee cries out of Puritaines, in the meane time himselfe is is the greatest; both in opinion and practise: for, he thinkes other men should be without all sinne, and is angry, any should urge him to be more holy. I would wee were all Hy­pocrites! said Athanasius: and so say I, would God thou wert a puritan! as the name is now u­sed (most commonly) for any Zealous Person. Ought wee not to bee fervent in Spirit? is it notRom. 12. 11. Galat. 4. 18. Revel. 3. 16. good to be Zealous? hath not God threatened such as are Lukewarme, hee will spue them out? Oh then, that thou wert hotter! even for thine owne soules sake: that thou diddest not want that Light of Gods countenance, the assurance of his favour,Psal. 4. 6. those sweete ravishments, manifold consolations & graces of Gods Spirit! O that sincerity might free him, from that anguish, those agonies, de­spairing thoughts, whenas his soule is going, but himselfe knowes not where, and therefore expo­stulates, O Animula, blandula &c. My sweete [Page 37] friend, art thou leaving mee! whether! may I hope to be happy! why see I no light! Into a Lande of darkenesse must thou! oh that I had eaten and drunken, and taken my fill with thee! better have had some comfort of my life than e­ven now bee cast out of Gods mouth, his King­dome,Matth. 25. 41. into hell, among Devills, even for all e­ternity.

O then (Beloved) I would I might, as St. Iohn Ioh. 3 Ep. 2. to his beloved Gaius: if I may not: I shall wish at least, our soules may prosper and be in health, even as our Bodyes prosper. Our Bodyes (I see) are fed, well clad & accordingly adorned; dwell most willingly in the best ayre, are provided for, both of purges and cordialls, have leave given them to rest, exercise, match according to their degrees: oh that our soules were no more neg­lected! I am sure we would esteeme more of that1 Pet. 2. 2. Revel. 6. 11. sincere milke of Gods worde, more of those long white robes of Christs Righteousnesse; of that chaine of graces, recommended unto us by St. Peter: a­voyding2 Pet. 1. 5. &c. infectious persons, and places, we would purge out all that olde leaven and become a new 1 Cor. 5. 7. lumpe: we would strengthen our selves, with re­newed resolutions of better obedience, & more Zeale, and not suffer our hearts to be overcharged with those many cares of this life, but exercise our Luk. 21. 34. 1 Tim. 4. 7. Io [...]. 3. 28. 29. Soules unto godlinesse: and not match them unto baser Lusts, but unto Christ their Spouse. To con­clude all: as we take care for our bodyes after death; so let us think of our Soules: Is it not fitter Abrahams bosome should receive them, than thatLuk. 16. 22. [Page 38] place of horrour? is not there, the worme that ne­ver Mark. 9. 44, 46, 48. dyeth, the fire that never goeth out.

I pray God then, receive our Spirits, and deli­ver us from all evill: for thine (O heavenly Fa­ther) is the Kingdome, thine is the power, thine is the glory, for ever and ever Amen.

Laus Christo nescia