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.
Mundanum Speculum OR THE WORLDLINGS LOOKING GLASSE Wherein hee may clearly see what a woefull bargaine he makes if he lose his soule for the gaine of the VVorld A Worke needfull and necessarie for this carelesse age wherein many neglect the meanes of their Saluation Preached and now published by EDMVND COBBES Minister of the Word of God LVKE 13. 24. Striue to enter in at the strait gate for many I say vnto you will seeke to enter in and shall not bee able LONDON Printed for Phillip Water house and are to bee sold at his Shop at the sâ—gne of St. Pauls Head in Canon street neare London Stone 1630. TO THE RIGHT Worshipfull Reuerend and iudicious Diuines RICHARD CLERKE Doctor of DIVINITIE one of the learned Translators of the Bible and now Preacher of Christ Church Canterburie and Daniel Featly Doctor of Diuinity and Rector of Lambeth The sweet comforts of grace and plentie of peace here and the blessednesse of immortalitie hereafter RIGHT Worshipfull and Reuerend Diuines I am not ignorant how dangerous a thing it is to present any worke to the curious eyes of the world or to speake any thing vnpolished in open audience such is the delicacie of mens eares as experience teacheth and so censorious are the tongues of the enuious that they are ready to condemne before they vnderstand and to iudge of men and their actions not as they are indeed but according to their own preiudicate opinions I know and must needs confesse that it were good reason nothing should come before your presence but that which were most perfect and excellent How may I then which am neither sound PHILOSOPHER eloquent Orator good Poet nor learned Diuine presume to present to your iudicious coÌ„siderations this meane and illiterate Treatise intituled The Worldlings Looking-glasse whose rudenesse both for matter and method is farre vnfit to weare the liueries of your names yet Commasculaui frontem pudoris limites transilire I haue put courage into my bashfull nature and haue so farre presumed vpon your curtesies as that you will pardon my presumption in venturing so farre vpon your manifold fauors as to defend my poore paines by your patronage And the rather because the subiect is of so great importance and so not vnworthy your best considerations Touching my own insufficiency to handle a point of so great moment I haue the wise Heathen ready to plead for me Not who Non quis sed quid dicit attenditâ— Sen. is the speaker but what he saith ought to be regarded Yet I could wish I could act the Rhetoritians part docendo delectaÌ„do flectendo in teaching delighting perswading yet seeing the first is a worke of necessitie and the latter of victory and delight I shall reioyce if I can performe that which is necessary leauing the rest to those which excell therein because our words must rather Non delectent verba vestra sed prosint Seneca Melius est vtâ—â—tellâ—gâ—nt populi quam vt commendent grammatici Amb. bring profit then delight Therefore it is a sure rule which the Father giues that it is better so to speake that the meanest may conceiue then for to gaine the learneds commendation because in graue and Diuine sentences many times it proues true That while men adde an eloquent Dum nameruâ— addatur pondus detrahatur forme of words they detract from the substance of the matter But the best affected Verum magis amant in verbis quam verba Aug. doe rather looke to the truth deliuered then to the curiositie of the manner of deliuery Concerning this present discourse let it condemn or commend it selfe for great words cannot better it nor disabling speeces much impaire the worth of it gold is tried by the touch and good bookes by the worth the wise are not so skilfull in the one but iudgment makes them as capable of the other But how euer it bee it is the first Budd that grew in my garden if it giue not that fragrant smel that others more ful grown do yet I doubt not but that it may giue some small sent if the diligent Reader come not like Dinah rather to feed his fancy by gazing on the lines then to gaine by the matter And though Elijah and Elisha 2 Kin. 2. 12 be the Chariots of Israel the HorsemeÌ„ therof yet I doubt not but the footmen may doe some seruice in the battle And Apollos without offence may water where Paul hath planted And though I am not able to hold way with such strong able laborers as you are nor worthy to be accounted in the nuÌ„ber of good workmen yet I doubt not but that by Gods assistance I may some way aduance his glory and benefit his Church The consideration hereof hath made mee not to regard the nipping checks scornful speeches of Momus and Zoilus and all the rabble of censorious detractors which will like of nothing but that which is framed in their owne braines knowing no other way to grace themselues then by their taunting tongues which they imploy to disgrace others and as they are carelesse to doe any good themselues so they are ready to discourage those which are carefull and willing to imploy their talents to their masters profit like the enuious Jews who would not build Ezra 4. 4. the TeÌ„ple of the Lord themselues nor were willing that any other should but when the godly did begin to imploy themselues in the worke they scoffed Neh. 4. 2. mocked and discouraged them fearing belike that GOD might haue too much glory yet for al this the godly were not discouraged but for all their reproaches ceased not till they had finished the Worke of the Lord whose practise shall teach mee not to bee discouraged but with the strength of my GOD to arme my selfe with patience to endure the censures of all men For as in all good actions Difficile imâ— impossibile est placere omnibus nec â—anâ—a vnâ—tâ—uâ—â— quâ— ta sententiâ—rum diuersiâ—as est Hieron so especially in publishing of bookes it is hard to please all men for there is not lesse varietie in mens countenances then there is their iudgements and therefore nothing can be so warily spoken but enuious Nihil tam circumspectâ— dici potest quod non rapiatur ab improbis vel in alâ—quam calumniam vel in ansam peccandi vt vix tutum sit quicquid recte monere Eraâ— ad Vol. men may find one thing or other to cauil at if they bee disposed to depraue though perhaps if they were put to amend they would shew more criticisme then abilitie yet for all this they Optima queque malant â—ontemnere quam discere Pâ—â—n thinke it better to despise those things which are good then to learne them But as the scope aime of all my actions shall bee to please God and discharge my owne conscience so I will not trouble my self to please such mens humours for if I
Optat ephipia bos piger optat arare caballus Hor. An horse on backe to beare And so the horse doth wish he were An Oxe the soyle to teare Then what is a man profited if hee gaine the whole world and lise his soule 4. As they cannot giue content so they cannot keepe off pouertie riches haue wings flie away when wee haue most need of them and when they should doe vs most good This was well knowne vnto the Prophet and therfore he cals them deceitfull vanitie Psal 31. 6. 1 Tim. 6. 17. And the Apostle vncertaine riches Yet how many are there which gape after this vncertaine Mammon which is so full of deceit like the Selucian birds which Aues Seleucides nunquam conspiciuntur nisi cum praesidiâ— illarum indigetur flie away when they might best pleasure vs. If any will question this truth wee may for confirmation produce seuentie Kings vpon their oath And Adonibezeck that great Conquerour to be their Compurgatour A Iud. 1. 6 7. liuely example hereof we may see in King Zedekiah which was 2. King 25. forsaken of his riches honour and friends his Children were slaine before his face his eyes put out and himselfe bound in Chaines and afterward miserably ended his dayes in prison Looke vpon Iob yesterday the richest man in the East and to day not worth a groat a Quicquid habes bodiè cras te fortasse relinquet They come and goe as the ebbing flowing of the Sea taking wings and leauing vs naked at their pleasure Iob hath pronounced that the triumphing of the wicked in worldly things is but short and the ioy of an hypocrite but for a moment though his excellency mount vp to the heauens his head reach Iob 20. 5 6 7. vnto the clouds yet hee shall perish for euer and they that haue seene him shall say where is he Then why doe you lay out your siluer and not for bread you labour without being satisfied Riches may bee taken from vs by casualties of fire inundation of water robbery of theeues negligence of seruants suretiship for friends or by many other accidents They are many times a bait to intice others to surprize vs. The statelinesse of Ierusalem Qâ—ae verò exâ—râ—nsecuâ— ed alium transfâ—rri possunt Tull. was such an eye-sore to the King of Babell that he could not be quiet til he was master of it They are many times occasions whereby slanderers oppressours take aduantage against vs to insnare and intrap vs. Naboths Vineyard first moued Iezabel to produce false witnesses against him and at last to take away his life Then what is a man profited if he gaine the whole world and lose his owne soule But suppose Riches would be faithfull and stand to vs euen to the last gaspe of our breath yet they can doe vs no good either for our bodies or our soules They cannot profit our bodies because they cannot preuent diseases nor cure them if they ouertake vs nor giue vs any comfort or patience to endure them It is not the Veluet slipper that can cure the Goute nor a Crowne of Pearle that helpeth the Migram appoplexie Chollicke or the like Stately houses soft beds rich furniture costly tables all these cannot preuent the least sicknes whatsoeuer But they are so farre from helping vs as that they are the cause many times of weakning the strength and of impairing the health which commeth to passe 1 Because riches many times make men wanton and ouer-tender of their bodies by vsing them to too much daintines which in a while custome makes them so necessary that they cannot want them without the impairing of their health Now being depriued of their riches they cannot nourish their bodies in such manner as before they haue done 2. A second cause may bee because riches fil both head and heart with cares to preserue them and feares least wee lose them Hence the Wise man is bold to say That the reuenue Prou. 15. 6. of the wicked is trouble not troublesome in the concrete but trouble it selfe in the abstract And Iob saith That hee Iob 15. 20 24. trauelleth in paine all his dayes which will not suffer him to sleepe and take his rest Without which his health cannot long endure so saith the Preacher The abundance Eccl. 5. 12. of riches will not suffer him to sleepe And the Sonne of Sirach tels vs That the waking after Ecclus 31. 1 2. riches doth pine away the bodie and the care thereof driueth away sleepe Whereupon the Poet was bold to passe his censure What euer wanteth changeable rest Quod caret altorna requie durabile non est Must needes decay when 't is at best 3. Riches prepare the seedes and simples for all sicknesse through idlenesse which is the effect they produce And so for want of stirring and action euill corrupt and noysome humours increase and abound whereby they haue no stomack or appetite to their meate though they haue full tables varietie of dishes And so for want of apperite they can eate nothing and if they doe it is against their stomaches which nourishes many filthy humours which causeth diseases which the poorer sort are free enough from By which it appeares that riches doe neither preserue health nor cure diseases when they are come But rather it may be said That the Hals of the Morborum domicilium est diuitum Aula rich are the harbours where diseases dwell For as wormes soonest breed in soft teÌ„der wood Cankers fret soonest the trees that are fullest of sappe so sicknesse most easily breeds in those bodies which are made tender with ease and wantonnesse therefore being forced to flye to the Physitian vpon euery small occasion many times they make their liues to become a prey vnto them 5. As riches cannot keepe off pouertie so they cannot pacifie a troubled conscience or secure vs from the malice of Sathan but when GOD sets either of them a worke they will not feare the awfull Scepter nor a heape of Gold nor a silken garment As may bee seene in Saul Iudas and Antiochus But when God awakes their sleepie consciences these sweet morsels will bee ready to choake them And then they shall cast their Ezek. 7. 19 siluer in the streets their siluer and Gold shall not bee able to deliuer them in the day of the wrath of the Lord they shall not satisfie their soules nor fill their bowels because it is the stumbling blocke of their iniquitie 6. As they cannot pacifie a troubled Conscience so these terrene things cannot make those merry cheereful which enioy them The truth of this wee haue before seene in Ahab and Haman who were so vexed because they could not haue what they would that the one went sick to bed and the other so filled with discontent that he was ready to eare out his owne heart because things did not sort according to
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
then the least degree of grace Money is but as drugs as a lenatiue oyntmeÌ„t to mitigate asswage the swellings diseases of the body they caÌ„not remoue the Carbuncle or disease they may mitigate the paine a while but the roote remaines still so though they are good blessings yet they are not absolutely good they are but the blessings of Gods left hand coÌ„mon as well the blessings of Esau as Iacob no maÌ„ can know loue or hatred by them and are more freely bestowed vpon the wicked then vpon the godly Esau flourished in state and honour with foure hundred seruingmen at his heeles when Iacob was faine to creep crouch to him with termes of honour in his mouth to gaine his fauour Pharaoh in Maiesty and honour dominered ouer Gods people while Moses and Aaron the beloued of the Lord are humble petitioners vnto him for the peoples libertie The Scribes and Pharisees like great Rabbins sate in Moses Chaire when Christ and his Disciples are scorned and contemned as base persons wheÌ„ Christ had not a place to put his head in then Herod had his pallace and places of delight Esau and Ismael spent their time in pleasures while Isaac and Iacob spend their time in painfull labours Diues was clothed in purple and fared deliciously euery day when Lazarus the beloued of the Lord was pinched with hunger and pained with soares Riches are such vnto a man as a man is vnto himselfe a good man is not the worse for Diuitiâ— sunt vt illius animus est qui ea possides qui bene vtiscit ea bona sunt illi qui non rectè vtitur mala Ter. in Heaut Diuitiâ— dantur benis vt ne putentur malâ— malis ne putâ—ntur bona multis ne putentur magna Aug. in Hag. Ille qui non habet neÌ„ ambiat qui habet non superbiat Aug. in Psal 62. the want of them nor a wicked man the better for the enioying of them as rich men are not to be esteemed lesse in the fauour of GOD for their riches if they vse them well so godly poore men are not to be despised for their pouertie GOD therefore as a wise disposer of them giues them to the godly lest they might be thought euil things hee giues them to the wicked also lest they might bee thought good things hee giues them vnto many lest they should bee thought great blessings therefore he that hath not these worldly blessings let him not couetously gapeafter them and he that hath them let him not be proud of them For what is a man profited if he gaine the whole world and lose his soule Vse 1 Are riches so vnprofitable and so vnable to doe vs good for our bodies or soules without Gods blessing vpon them then this may serue to check the vaine conceit of manie which thinke themselues happy because their Corne Wine and Oyle abounds although they haue many times purchased them at hard rates Examine then thy conscience how thou hast got thy siluer whether by Gods blessing vpon thy honest labours or else by cruelty fraud vsury or the like if thou hast then timely make restitution to the owners repent thee of thy vnrighteous dealing or else one day or other thou shalt finde that this base pelfe will be as troublesome to thee as euer it was to Achan Iudas or the like For hee that getteth riches Ier. 17. 11. not by right shall leaue them in the midst of his dayes and at his end shall bee a foole If thou hast got thy riches squarely and with a good Conscience take heed they bee not as a logge in thy way to hinder thee of thy happinesse for we cannot serue God and riches He will not suffer 1 Sam. 3. 2. one Altar to serue for himselfe and Dagon too though the Philistins vsed great labour to bring it to passe So God will not endure to haue the Idoll of Mammon which worldlings adore to lodge in that heart which he hath reserued for himselfe and which doth so much dishonour him in his truth mercy and prouidence and doth so much mischiefe vnto his children for while it delighteth the eyes Occulos delectat aures demulcet sed mentem inquinat Amb. de Cain Abel cap. 5. tickleth the eares it makes an incision into the soule Wee may as I said before in some measure bee carefull for the things of this life but wee must take heed we be not ouer-careful which many times is accompanied with distrust in Gods prouidence as if times seasons and meanes were not in his hands and as if hee were not able to giue successe to our labours vnlesse wee torment and vexe our selues and neglect his seruice to take care of our owne But of this we shall haue fitter occasion to speake of in another place Vse 2 Are riches so vnable to profit and so deceitfull then this serues to discouer the corruptioÌ„s of our times which out of a loue which they beare to Hunc â—abe beatum non quem vulgus vocâ—t sed cui omne bonum in animo est Seneca this base earth doe so magnifie it as to account wicked men happy though they be branded with as many vitious qualities as euer was Commodus Nero Caligula and Heliogabolus For money will make a stigmaticall Thraso fex populi the verie scumme of the people to be esteemed though hee haue nothing to commend him but his Coyn which perhaps his father or himselfe hath got with bribery vsury or other vnlawfull practises by which meanes hee hath leaped to preferment and so by his golden couer he hides a masse of ill and stinking humors Which made a leud fellow once say If my Father were a haÌ„gman and my mother a Harlot and my selfe no better yet if I haue money I am liked well enough and am neuer branded with their misdeedes for there is no vice that wealth doth not smother If a rich man be as proud as Tarquin as cruell as Nero as churlish as Nabal and Timon and as couetous as Diues yet all these vices are couered with a golden mantle So that Auri sacra fames quid non What cannot Gold bring to passe It can dimne the sight put spirit into a Coward and gaine estimation of the world If proud Herod doe but make an Oration in his fine Robes the people will admire him thinke he is a god The rude multitude looke at nothing but the outward picture which makes them many times erre in their iudgement and extoll an ignorant asse for his gay coat and Crownes in his Purse whereby it comes to passe that great places are possest of men of slender iudgement which haue not one dramme of worthinesse to commend them but wealth worldly fame though such be aduanced by the courtesie of wise men simplicitie of fooles yet let them not flatter themselues for they are not more honourable in the sight of God which
iudges not according to the outward appearaÌ„ce nor any whit the more esteemed of the godly So on the contrary such is the blinde worlds iudgement that if a man bee as prudent as Cato as iust as Manlius and as magnanimous as Scipio neuer so honest wise temperate and neuer so beautified with vertue yet Non facilè emergunt quorum virtutibus obslat res angusta domi Sub sordido pallio latet aliquando sapientia if he be a poore man though he haue great wisdome and many excellent parts Si res angusta domi if Coyne bee wanting hee is despised and reiected and if hee haue neither coine nor friends he is like to haue coâ—d entertainment and no more regarded then an vnwelcome guest for Si nihil attuleris ibis Homere for as If empty handed thou appeare No welcome ghest thou canst bee here Money is the sinewes blood and soule of a man for vnlesse the purse bee well linde with crownes neither Science Art nor honesty is auaileable to aduance to dignitie So that a man is neuer thought wise and learned vnlesse he be rich and though hee speake well and to the purpose yet as the Poet saith Rara tenui facundia paÌ„no A Satyr 7. Dum pauper loquitur tunc barbarus esse videtur poore mans speech is seldome pleasant and wisdome vnder a patched coate seldome Canonicall But let these poore wormes know though they be despised of the world yet there is a GOD that iudgeth the earth and will come quickly and bring his reward with him to giue vnto euery one as Reu. 12. 12 his workes shall be Therefore let not this neglect of respect dismay the vertuous and wel-deseruing though they haue no regard in the world yet wisedome shall be iustified of her Children and their owne work shall praise them yea their very enemies shall bee forced to acknowledge their vertues Though the Iewes did labour by all meanes to bury the glory of our Sauiour and the vertues of his Disciples vnder disgrace yet for all this their enemies were forced to acknowledge their innocency and iustifie them against the faces of their enemies Therefore wee read that Metellus Macedonicus praised Scipio for his vertues and wept for him at his death though he were his mortall foe for no man though hee bee neuer so enuious can take that from him which vertue hath merited If in this life onely 1 Cor 15. 19. we had our hope we were of all men most miserable But let the poore despised comfort themselues though they sow in teares yet they shall reape in ioy For mans felicity is not in riches they are gotten with paine kept with care and lost with griefe Then what is a man profited if he gaine the whole world This base esteeme of the godly poore doth shake the feeble Conscience of many weake ones when they behold diuers good men stored with many good parts yet in regard of their pouerty are made the scorne of the world Let such know mans happines doth not consist in this world but in the world to come where they shall shine as the Starres in the firmament whereas those which haue had their portion in this life shall bee turned into hell Vse 3 If the world cannot helpe nor profit vs in life nor death Then let it be our wisedome to seeke for that which may and Psal 32. 1. 1 Tim. 6. 6 that is For the free pardon of our sinnes in Christ And to be truely godly which is the chiefest gaine The righteousnesse of Phil. 3. 9. Christ which is the portion of the Saints A holy conuersation Phil. 2. 15. and a good Conscience in all things which is a pledge of the true ioy wee shall haue in heauen 2 Cor. 1. 12 For all other ioyes are vaine which haue not grace for the foundation Labour then to haue GOD reconciled vnto thee And to bee at one with him And if thou feare him thou shalt want nothing that is good Wouldest thou haue riches then feare the Lord and Psal 112. 3. then wealth shall be in thy house Wouldest thou haue true gain Christ shall bee vnto thee in life Phil. 1. 2. and death aduantage Desirest thou saluation It is he that shall Mat. 1. 21. saue his people from their sinnes The comforts of the world may leaue the vngodly But the consolations Iohn 16. 21 of the godly are as wels of liuing water their ioyes shall neuer bee taken from them And they Ps 119. 165 that loue the Lord shall haue great prosperitie For the Lord taketh delight Psal 35. 27. in the prosperity of his seruants This should teach vs then to prize grace and the feare of the Lord according to their due worth They are better then Gold Psa 19. 10. yea then the fine Gold If outward things in their lawfull vse be so base and vnable to doe vs good how filthy and vile are they in their sinfull abuse And how excellent then is the Lord Iesus And how ought wee to prize his loue to vs that when Gold and siluer could doe vs no good then he bought vs for a price euen the 1 Cor. 6. 20 greatest price that any one could pay For what can bee more costly then blood or what Isay 53. Rom. 5. 10. more deare then life Yet when we were his enemies he powred out his blood to reconcile vs to God How ought we then to loue feare and obey him For it is not the riches of Craesus the triumphs of Caesar the conquest of Alexander nor any worldly pompe can profit vs and make vs happy Though some among the Romanes and some among the Grecians were so aduanced to outward felicitie that their Painters did picture them with Townes and cities gliding into Plutarch their nets while they were asleepe as Plutarch reports Yet what are these without Christ they cannot bee reduced to any of the beatitudes The fairest colours are not seene in the darke and without light haue no pleasant shew So are the most specious blessings of the world take away CHRIST the light of the world and where is their glory and comfort They are but drosse and dung Phil. 3. 8. without him full of obscurity and dishonour Labour I say to get thee an inheritance among the Saints the comfort of Gods Spirit and to let the Word of GOD dwell plentiously in thee This is the true riches this wealth is permanent and will bee a comfort vnto vs in our troubles sicknesse and houre of death when rich worldlings will be at their wits end If God blesse vs with riches let vs pray for wisedome to vse them aright Pray first for goodnesse and then in the second place for goods Else they will not become good vnto vs vntill grace season them and they be sanctified vnto vs And then vse them for necessitie as men doe knaues and theeues which they know
had the money in his house Diogenes refused all and craued nothing but the benefit of the Sunne which Alexander Quintus Curtius in the life of Alexander kept from him by standing betweene him and it And when newes was brought vnto Zeno and certaine other that their Ships Goods and Merchandize were lost they reioyced because it was a cause to make them apply themselues to their studies which yeelded them farre greater content Philoxenes hauing purchased a farme whereby hee might liue the better at ease quitted it againe and returned to Athens saying These goods shall not lose mee but I them Therefore Seneca writing to a friend of his said that if he had not lost his riches it might be they might haue lost him Which made Aristides Curius and many other to liue in poore conditions If heathen men by natures light learned such contentment what a shame is it for vs which haue the word of God for our light yet to be so carking and caring for the things of this life For if Gold and Siluer were sent vs wee should hardly find a man that would send it back againe for Quis nisi mentis inops oblatum respuit aurum Wee count him a foole that despises money when it is offered him But if wee would consider that all things we haue we hold them from God as borrowed goods Then we would bee content to let him haue them againe without griefe and giue him thanks for the time we haue had them lest we should bee conuicted of ingratitude But alas the lacke of experience not knowing how to apply our selues to our present estate causeth vs to wrap our selues in a number of passions and torments Wee must therefore striue to know the truth of Gods prouidence that we may not bee dismaide if God doe depriue vs of these earthly blessings It is written of Antiochus that when the Romanes had gotten from him the greatest part of his Kingdome he did not murmure and repine as many of vs would haue done but said he was much beholding to them that had eased him of so much care Philip King of Macedon vpon a time being fallen vpon the sands and seeing the marke and print of his body said Lord what a little plat of the world is nature contented with and yet we couet the world What a shame is it for vs that the heathen should condemne our greedy desires What would they haue done said if they might haue had as much meanes and opportunities as wee haue to get knowledge and to know what the Lord required at our hands Let vs repent of our former repining and let vs returne vnto the Lord with all our hearts and be content to be gouerned by him in all things for there can be no true comfort in any thing in this world for else it may hap vnto vs as it did vnto Dinah who while she wandred to feed her fancies vpon the daughters of a strange Countrey she lost her Virginity among the sons of the country so while wee seeke to fill our mindes with the profits of the world we may lose our sinceritie 1 Tim. 1. 19. and make ship-wrack of a good conscience and so bee forced to goe away as Thamar out of her brother Ammons Chamber with her garment rent So those worldlings which sometimes with Demas followed Paul but now embrace the world are forced many times to goe away with their garments rent and torne And no maruell for if they will venture through the thornes and bushes of worldly cares to get worldly promotion it is no maruell if their zeale be abated and quenched their courage for the performance of holy things cooled their faith blasted their knowledge withered their humility defaced and the whole grament of piety rent in pieces For if with Siserah we looke for any rest in Iaels tent we shall be sure to bee made fast so if we look for any sound comfort in the world we shall be sure to speed as ill as Siserah did 't is a thousaÌ„d to one but our sinceritie and pietie will be nayled to the earth before wee be aware And so by longing after the pottage of the world we lose our birth-right as Esau did Therefore seeing Gods loue or hatred is not knowne by the hauing or want of these outward things therefore let vs desire the Lord to weane our hearts from the things of the world and to giue vs quiet mindes and thankfull hearts But Lord though we are full of impatience and doubting of thy Prouidence Mercy and Goodnesse and so ready to forget what thou hast done for vs all our dayes yet we pray thee forget not thy selfe but continue a God still to doe vs good and if want come then to keep our faith firme and strong in thy Prouidence if sicknesse aduersity come keepe our patience entire if riches and preferment come keepe our zeale vnquenced Remember wee pray thee whereof wee bee made from the earth we come on the earth wee liue delighting in earthly things and at last vnto the earth wee shall returne againe Therefore seeing heauenly things cannot come from so vile a matter and our earthly nature cannot bee changed but by thy heauenly Spirit we pray thee rouze vp our dead affections and make vs to place our hearts onely vpon thee giue vs grace to vse and imploy our riches to thy honour and to purchase vnto our selues the meanes of grace with them that so we passing the time of our pilgrimage in thy feare we may die in thy fauour rest in thy peace and rise againe by thy power which grant vnto vs for the Lord Iesus sake And thus much for the first point propounded riches and their insufficiency to profit vs for our soules and our bodies in life and in death The second followes which is Honours and Preferments Tul. in Tusâ— quest Honour according as the wise heathens define it is a vnion of the praises of good men which iudge of vertue without partialitie What is Honour if it be not sanctified but thraldome and bondage the beginning of danger and the occasion of death and so turnes to the ruine of many How many are there which haue striued to enter in at the gate of Honour which haue beene trod vnder foot as the Miâ—e in the street Those which gape after honour may fitly be compared to those which climbe Nut trees some breake their necks with climbing and other their teeth with cracking Did not 2. Sam. 18. 9. Absolon by climbing so high make his owne haire his halter and Haman by his ambitious Esth 7. 9. thoughts raise himselfe fifty cubits high vpon a stately gallows which he had prepared for Mordechai Act. 12. and when Herod thought to deifie himselfe he was quickly brought vnder by the base wormes And do we not see many break their teeth with cracking these Nuts Did not Achan thinke to aduance himselfe by the accursed things but he
adeâ— concordia formâ— atque pudicitiâ— Iuuenal Satyr 10. soule for many times wee see beauty and chastity oppose each other which comes to passe not through beauty in it selfe for many beautifull women haue beene and are chaste and godly Matrons but the reason is because their beauty doth expose their chastity to the lust of wicked men which are allured by these pleasing obiects Cum periculo magno custoditur quod multis placet now that is hardly preserued which is of so many beloued Lustfull bloods at the shew of fayre women giue wanton sights or wicked wishes Beauty Depredari desiderat qui thesaâ—rum publice portat is like vnto a rich treasure which being caried vncouered by the high wayes side tempts and entices many to set vpon it thus Dinahs beauty offered violence to her chastity Thamars beautie inticed her brother Amnon and Bathshebahs beauty allured godly Dauid and Iosephs beauty enticed his wanton Mistris Thus wee finde that Multos forma fecit adulteros castuâ— verâ— nullum Petrarch de Remed beautie hath made many adulterers but neuer any chast Let the consideration hereof make all beautifull women to walke humbly before God and so demeane themselues that they may not allure or intice any Saint Ambrose records a story of a beautifull young man who perceiuing his fair face to bee an inchantment to diuers wanton women slashed and bemangled his face lest any more wantons should dore on him this young man had more regard to the inward beautie of his minde then the outward beautie of his body This man had also care of his outward conuersation that he might so carry himselfe as became a Childe of GOD. But alas what great oddes is there betweene this young man and the youth of our age which hang their haire heads eares and bosome full of nets to ensnare the wantons of these sinfull times and haue their breasts left naked that thereby their wantonnesse may the better be discouered Another euill effect of beauty is that as it makes them forgetfull of GOD and all good duties so it puffes them vp in pride and conceit of themselues that they scorne and despise others and so neglect their duty which they owe to their Superiours Vastie knew that Est 1. 11 12 the King was rauished with her beautie therefore she grew insolent and proud and would not come when hee sent for her Let the consideration hereof teach all vertuous women to adorne their mindes with vertue and good conuersation in all things that they may bee able to giue vp their account with ioy vnto that God which hath bought them with a price and so hath commanded them to glorifie him in their mortall bodies Wee are now come to the last branch proposed and that is vaine glory and popular applause which for the most part is ingendred out of the feces and dregs of worldly wisedome What profit is there in the praise of men or what good can they doe vs if they magnifie and extoll vs for carnall respects if all this while we bee vile in the eyes of God What will the praise of men doe vs good when God and our owne conscience condemne vs It is not the waxen wings of mens praises wil carry vs to heauen therfore let vs labor to honor God and to keep faith a good coÌ„science in al our waies we are to know that wisdom humane learning is a great gift blessing of God which although it be good in its owne nature yet many times through the corruption of our nature it is a dangerous enemy to grace because for the most part it is ioyned with pride and vaine glory which robs God of his glory therefore the Lord forbiddeth the wise man to glory in his wisedome Ier. 9. 23. And denounceth a woe against all those which are wise Isay 5. 21. in their owne eyes which woe and sinne that we may not fall into let vs know that God hath not giuen vs worldly wisdom humane learning to the end wee should make sale of them and set them a sunne shining for vaine people to gaze at but he hath giuen them vs to the end that we should vse them to his glory and the good of his Church but such is the pride of our nature that if one man excell another in learning wit and elocution presently they swell with pride and so forget God and themselues by not honouring him with his gifts and by despising his children which peraduenture haue better hearts to God-ward then themselues we all glory now a daies of our knowledge and wisdom and thinke that our selues are the onely men now what may be the reason of this Surely this because in times past the Church had many learners and but a few teachers now the case is altered wee haue many teachers and but a few learners In ancient time it was thought there was but seuen wise men among the Greekes and now we thinke there be not so many fooles among vs. Another reason may bee for want of right choyce of good natures in those which are to be trained vp in learning for the greater sort many times are either fantasticall wayward or wilfull whose wits being strained against kinde become disordered contentious and seditious for it is a hard thing to make that straight by art which was made crooked by nature When learning and eloquence is grafted in a wrangling stocke which is stubborne and contentious it many times proues very dangerous for a contentious person hauing wit and learning and a plausible tongue is able to set whole kingdomes by the eares Seeing then that learning may be abused let Preachers pray for wisedome and humilitie that they may not please men nor please them selues with their learning but that they may honour God and labour to bee profitable instrumeÌ„ts to his Church But because all men in generall hunt after praise he is no-body now adayes that cannot soare aloft therefore Schollers are forced to stretch their wits and set them vpon the Tenters to please the intoxicated multitude and to beate their braines and hazard their health and many times indanger their soules to satisfie the curious eares of many fantasticall hearers which will be pleased with nothing else but nouelties such take great delight to come to Sermons but not as Schollers to learne but rather as Iudges to controule being now grown so curious in their owne conceits that it is easier for a Cook to please a hundred mens pallates then for a Preacher to order one Sermon to please a dozen hearers Some must needs know what God did before hee made the world another who was Melchizedechs father another whether he shall meet his old friends and companions in heauen which might tell him of his merry conceits such a one would needs know what he shal do in heaueÌ„ before he hath learned the way how to come thither another he is content to come to
desire for the things of this earth which can stand by them no longer then their liues yet saies the Poet Impiger extremâ—s â—urrit Mercator ad Indos If riches may be had in India Turkie or any other places though neuer so dangerous yet the greedy worldling will venture his life rather then he will goe without them The husbandman what pains and care will hee take rising early and going to bed late for the things of this life faring hard and going thin sparing from back and belly to aduance himselfe in the world what tortures and troubles and paines will a sicke man endure for to gaine health he will be contented to haue a legge or an arme cut and lanced to preserve and gain health he wil endure fretting tents and corroding plaisters and depriue himselfe of pleasure nay many times he wil be content the endure the cutting off of his legge arme or other of his members for the preseruing of the health of his body If Naaman can recouer 2 Kin. 5. 17 helpe for his Leprosie hee will spare for no cost Oh how carefull are men for their bodies and states but how carelesse for their soules they will be sure to looke to their estates and make them sure by good aduice from their learned Counsell but for their soules they take little or no care Oh how ought we to break out into teares for the carelesnesse of our owne saluation what a Childhood and youth haue we spent in ignorance and vanitie and how carelesse haue wee beene to serue God and saue our soules Nay what enemies haue wee beene to our owne saluation what filthy and vncleane thoughts haue wee harboured in our hearts what filthy words haue we vttered w th our tongues how often haue we sworne lyed blasphemed God and taken his name in vaine how often haue our hearts disdained and enuied not only our Superiours whom wee should haue honoured but also scorned and despised our Inferiours equals whom we should haue loued and respected as our selues how haue we spent our daies in ignorance of God and of our owne fearfull estate spending our daies in idlenesse pride and all manner of prophanenesse presumption of Gods mercy and turning his grace into wantonnesse grieuing his Spirit and wounding our owne consciences how should the consideration hereof cause vs to powre forth our soules in godly sorrow before the Lord because we haue offended our Maker sinned against our Redeemer grieued the Holy Spirit wronged our Neighbours and so haue deserued damnation and to be cast out from the presence of the Lord for euer and as we haue cause to weepe and mourne for our sinnes and for that wee haue neglected the care of our owne saluation so also we are to mourne and lament to see others so carelesse of their saluation some sell their soules some carelesly lose them 1. Some sell them as Ahab and as some wrangling and corrupt Lawyers which haue Linguam venalem a tongue to bee sould which for a paltrie fee will many times stretch his conscience by maintaining a false cause or marring a good to the vndoing of his Neighbour Mistake me not I speake not of all Lawyers for some are conscionable and iust in their proceedings The couetous man hath Animam venalem a soule to sell for the base thick clay of this world which cannot bee redeemed with all the world So the voluptuous man he sels his soule for pleasure as Esau did his Birth-right esteeming more the pleasures of sinne which last but for a season then the saluation of his soule The proud man hee sells his soule for aduancement as Alexander the sixt for the Popedome GOD he commands vs in the first Commandement to haue no other Gods but him alone yet the proud man will make Honour his god the couetous man the wedge of gold his god the voluptuous man his belly his god The first of Phâ—l 3. 19. Iohannis de Combis compen theol lib. 5. cap. 10. these as one well saith hath his Idoll in the Ayre the second on the earth the third in the water 2. Some lose their soules as the carnall Gospellers who thinke if they be not guilty of the crying sinnes of Sodome nor Gen. 18. 20 Isa 1. 18. of the crimson sinnes of Israel nor of the bitter sinnes of Simon Magus they thinke they are in good case though their liues abound with ignorance and prophanenesse and their soules with manie infirmities their liues with many deformities which they take no notice of Alas poore soules what good will it doe you at the great day of account when man cannot iustly charge with crime when God and your owne conscience knowes you want the wedding garment of faith it is not sufficient to bee cleansed from the one vnlesse ye bee furnished with the other else being weighed in the Dan. 5. 27. ballance of Gods Iustice yâ—e shall be found too light Others lose their soules by trifling away their time like idle people in the market while other are buying they stand gaping after the sinfull vanities of the world and thinke if they doe as their Neighbours do come to Church although it be for fashions sake they are in very good case though all this while their mindes roue and wander after their worldly businesse and so for want of watchfulnesse they betray their soules into Sathans hands and wrap themselues vnder that curse of doing the worke of the Lord negligently Others so liue that vnlesse all be saued it is impossible but they shall be damned because they loue like and continue in their miserable estate of nature being so chained in their sinnes and iniquities that they cannot stir one foot to heauen-ward yet for all this they doe not consider their miserable state and condition that they are slaues to sinne for whosoeuer Iohn 8. 34. Eph. 2. 3. committeth sinne is the seruant of sinne and his seruants ye are to Rom. 6. 16 whom ye obey Nay by nature we are the children of wrath and heires of hell and bound ouer to the curse of the law Gal. 3. 10 Deut. 27. 2 6. and so lyable to all crosses and calamities at our death to be haled by Sathan into Hell This fearefull and miserable condition is farre worse then the bondage of Turkes and BarbariaÌ„s for theirs though it be cruell yet it extends but to the body and cannot hurt the soule the most that Tyrants can doe is but to take away our liues and depriue vs of our liberty but this bondage is spirituall and depriues vs of Gods Image in our soules In the other there may be possibility of escaping that miserable bondage either by feare force or fauour or at least-wise our paines may bee mittigated if not death will set vs free but in this boÌ„dage as we are vnable to set our selues free so wee are vnwilling to be freed and are the greatest enemies to our owne saluation for
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
for an old man which hath wanted the meanes all the daies of his life may when the means is offered him comfortably lay hold of euerlasting saluation else God would neuer haue enioyned Nunquam peccaâ—ti indicta esset pro peccatis deprecatio si deprecanti non esset remissio concendenda Aug. de fide man to craue the remission of his sinnes if hee had no purpose to grant it 2. This Parable doth fully answere this obiection in shewing that those which were hired at the eleuenth houre came as soone as they were called if they had beene called at the third sixt or ninth houre no doubt but they would haue come therefore this example will not iustifie them that are called at all houres early and late and yet will not come 3. This Parable shewes that the housholder went out early in the morning to hire labourers therefore God expects that we should come in at the first houre and begin our repentance betimes and if wee doe not come when God cals it is questionable whether we shall receiue repentance to come at last And though God haue Qui promisit poenitenti veniam non promisit peccanti poeniâ—entiam Aug. de poenit promised pardon to him that repenteth yet hath hee neuer promised repentance to him that continueth in his sinnes neither is it in any mans power to repent when he will Thus brethren by Gods mercy we haue beaten the presumptuous sinners out of their strong holds what remaines now but that euery one of vs enter into examination of his heart and bewaile the losse of his time mispent and now labour to make vp his peace with God that the Lord may haue mercy vpon his soule else what is a man profited if hee gaine the whole world and lose his soule Seeing the soule is so excellent wee must haue principall care to auoid those euils that may endanger it and to vse those meanes whereby it may be saued The things then which are dangerous to the soule may be couched vnder these two heads as there are two wayes of destroying the body so are there likewise two wayes of destroying the soule The first is positiue by offering violence to it The second priuatiue by withholding the meanes of preseruation of it Sin is that which offers violence to the soule sin is like leauen that will leauen the whole lump like poisoÌ„ that wil corrupt the whole bodie by obscuring the Will and Vnderstanding and by disturbing the faculties of the soule and body The deuill as a strong armed man keepes rule in that soule which is held vnder the slauery of sinne Sinne though it be delightsome in the committing yet it breedeth a worme in the conscience which perpetually vexeth it with endlesse Voluptas transijt peccatum remansit Bern. Citò praeterit quod delectat permanet sine fine quod cruciat Aug. Omne peccatum est mors animae woe and remaineth when the pleasure is gone All the itching delight of sinne is soone at an end but it leaueth bitter foot-steps in the soule euery sinne doth wound and kill the soule We vse to say we wil not buy gold too deare why then are we so foolish as to buy the pleasures of sinne at so high a rate as the losse of our soule When the Fish hath swallowed the Hooke had she not been better without the bait so wheÌ„ our soules are lost how much better had it beene for vs neuer to haue tasted of the pleasures of sinne If then we would haue our soules saued we must bee carefull to expell and cast out sinne by vnfeigned repentance We see men will subdue their appetites and defraud themselues of many things nature desires for bodily health and shall we doe nothing for the saluation of our soules Now then seeing wee haue found a way to remoue our sinne and to obtaine of our Physitian a purgation to cure Cur cessas aggredi quod scias mederi tibi Tertul. de poenit our soares which is repentance then why doe we delay to get that which will bee our cure and why doe not we seeke the Lord while he may be found for else it may happen That hee Qui tempus senectutis expectat ad poenitendum speret misericordiam muâ—niet iudicium Greg. Seminemus dum tempus est vt metâ—mus nauigeâ—us dum mare nauigari potest antiquam sit â—iems quando magnus ille tremen dus dies aduenerit non licebit nauigare Chrys which putteth off his repentance vntill the time of age or day of death in stead of mercy may finde iudgement Therefore let vs sow our seed while it is seed time and set forward to saile while the Sea will serue for it may bee it will bee too late to begin our iourney when the Sunne sets and to hoise vp our sayle when the tempest ariseth to sow our seed when we should reape our corne to repent when we lie a dying and to doe good when we are dead One thing I lament saith a holy Father and I feare another the first is my sinnes the second is Gods iudgements seat bewaile therefore thy sins and lament thy iniquitie so shalt thou shunne those tormenting Vbi nec tortores deficiunt nec torti misere morientur Aug. torments where the tormentors are neuer wearie nor the tormented shall euer dye Therefore while it is called to day harden not thy heart but breake off thy sinne by true repentance Hast thou therefore bin a drunkard now learn sobrietie Hast thou beene intemperate now embrace chastity Hast thou beene malicious now shew charitie Hast thou beene proud now bee humble labour now to get the life of grace into thy soule which must be done by the amendment of thy life and by forsaking of thy sinnes for regeneration beginneth at repentance and repentance at the leauing and forsaking of sinne Trie and examine thy selfe then whether thou hast forsaken sin or no if thou hast not bridled thy tongue from bitter and blasphemous speeches if thou hast not taught thy hands to worke without deceit and brought thy heart to pray without hypocrisie and doe to thy neighbour as thou wouldest haue thy neighbor doe to thee thou hast not yet forsaken thy sinne but remainest still in the gall of bitternesse and so hast neglected thy soules health 2. The second way of losing the soule is by withholding from it the meanes of preseruation Thus those hazzard their saluation that despise and contemne the powerfull preaching of the Word of God and so by putting from them the Word of GOD they iudge themselues vnworthy of eternal Act. 13. 46. life Thus also many hazzard their saluation by neglecting of prayer and are carelesse in the duties of mortification Seeing then the soule is so excellent and may be lost then let it be euery ones care to get it saued in the day of the Lord. To this end labour to keepe faith and a good Conscience 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
repent in with reasons wherefore 311 345 Very dangerous to hazzard our saluation vpon vncertainties 320 221 322 Dancing wanton dancing a gate leading to whoredome 172 A prouocation to vncleannes ibid. Feet not giuen to trip like Rams skip like Goates and leape like madd men 173 Dancing how lawful 175 E Enemies men are great enemies to their owne saluation 268 276 285 305 Separatists enemies to the peaceable gouernment of the Church 243 244 Example a lamentable example 134 F Men are fearfull of wants but few of the losse of their soules 305 281 303 Fornication a great sinne 130 The cause of great iudgements 130 God will not let it goe vnpunished ibid. A Fornicator branded with the signe of Gods hatred 13â— An enemie to saluation 133 To be abhorred 131 The cause of many sinnes 133 Vide Adultery G Gluttony what it is 145 Whence it came 145 A dangerous sinne 148 Sinne of Sodom 151 Gluttons monsters in nature 146 They make a god of their belly 147 Effects it produceth 149 Benefit of moderation 151 Motiues to induce to the practice thereof ibid. Garment he wedding garment 213 H Hell a place of tâ—â—ment 291 A great deepe 296 Oâ—t of it no redemption 301 298 The Deuâ—ll is the Gaoler ibid. He delights to torment 292 Hee will spare none ibid. Torments are lamentable 291 Alway dying ibid. Nature preserued to endure torments ibid. They shall last eternally 298 Humility Christ a patterne of humility 215 It is a medicine against pride ibid. Benefit of iâ— 214 Hearers fantasticall hard to please 229 What they delight to heare 230 Such are very ignorant 231 What they must heaâ—e 235 I Idle persons neglect their saluation 273 284 Inkhorne tearmes 236 K Knowledge without practice vaine 232 233 Excellency of heauenly knowledge 235 Where it growes 238 L Losse of the soule the greatest losse 265 How lost 273 277 Nothing able to recompence the losse 265 It is vnrecouerable 259 Landlords cruell 202 203 Learning a great blessing 225 To be honoured 237 Pray for Wisedome to vse it well 228 238 No profit in it without grace 233 234 Else dangerous 228 232 How abused 226 235 Life very short and vncertaine 331 M Man made of earth 215 His nature weake and feeble ibid. His life vaine and miserable 215 Therefore he must not bee proud ibid. Mammon the worldlings Idoll 76 Means being neglected feareful 334 Ministers dignity 240 How they should be qualified ib. Their duty ibid. N Naturall men their fearful estate 275 Their bondage worfer then the Turkes 275 Wherein 275 Men are vnwilling to be freed 276 O Ornament modesty ioyned with piety the best ornament 204 Obedience Separatists cannot learne it in all the books of the world Obiections for the neglect of saluation answered 307 For the clearing of the seuerity of Gods Iustice 290 298 300 Oportunities to be embraced 335 343 Their profit 359 Men wil watch opportunities to inrich their estates but are carelesse of their soules 320 321 324 325 333 P Pleasures are of diuers sorts 123 Blessings of God 125 Lawfull 123 124 Sinfull 128 Pleasures dangerous 125 182 183 Cause of ruine 130 They draw away the heart from goodnesse 131 179 184 Sathans baites 180 Opposite to grace 181 Full of vncertaintie 188 How to be vsed 178 179 187 Louers of pleasures 185 More then godlinesse 185 186 Constant pleasures 188 189 How to get them 179 Pride the forerunner of destruction 201 A woe denounced against it ibid. Causes Gods iudgments 211 212 Pride turnes charity out of doors 198 Their wanton apparell disgraces them 205 Becomes none but harlots 206 Pride makes way for lust 205 Heathen condemn ChristiaÌ„s 210 How pride may bee preuented 213 215 Playes Stageplayes vnlawful 170 171 Dishonour God and nourish vice 169 Mispend time ibid. By whom inuented 170 What they teach 169 170 Parables no sound conclusions can be drawne from them 357 Their scope and end 358 R Riches Salomons riches and prosperitie his verdict on them 14 They are in their owne nature good 64 71 May be desired 65 Yet not to be ouervalued 71 They are a blessing which the wicked enioy 72 How they are a burthen 76 â—9 They fill the head with care 32 Heart wiâ—h distrust 77 They are deceitfull 28 29 52. 258 Dangerous to trust in them 20 They are vnable to preserue from iudgements 17 20 Sicknesse 17 Sathans mâ—lice 35 Mittigate paines 40 Giue content 22 23 Purchase faith repentance c. 36 37 They make men forget God 49 Question his Prouidence 76 Steale away faith humility 52 53 How to be esteemed 58 Durable riches 85 89 Repentance not to be neglected 335 336 It must be voluntary 338 Late repentance seldome true 338 Very dangerous 365 Triall whether sound 365 366 S Soule how excelâ—ent 280 How admirable 285 How seruiceable 378 How cruell we are to them 279 And carelesse of them 268 270 273 279 Liue as if they had no soules 284 Men will labour for any thing but their soule 305 Losse of the Soule the greatest losse 288 What destroyes it 361 366 It is immortall and therefore will rue it 288 A lamentation for the neglect of the soule 268 284 302 303 366 How it may be saued 367 368 Scriptures purity 239 Containes a salue for euery sore 238 Sinne a bone to the soule 362 Delight soone at an end 362 Sabbaths how prophaned 280 Men so liue as if they had no part in the worke of Creation nor Redemption 280 If God should looke downe from heauen how many hee should finde prosaning it 281 How few praying reading ibid. Sinner and his Sauiours Dialogue 294 295 Sobrietie hard to bee found in this proud age 199 Therefore be content to bee told of your faults 208 Sicknesse a time to liue by faith 313 Vnfit to begin to repent in 315 Strangers the godly are strangers 250 The wicked are straglers ibid. Separatists they labour to displant good order 241 They amaze weake Christians ib. They are further wrapt in zeale then they can passe through with discretion ibid. T The repentant Theefe a Patron for all sinners 346 A rare example and worke of wonder 348 Of Christs Diuine power 351 No fit paâ—â—erne 352 Temptation to hazzard saluation vpon the last houre 334 Time abused and neglected 357 Must be redeemed for our soules good 226 Time â—â— repentance wheÌ„ 323 324 It is in Gods hand 324 Very shamefull to deferre it til old age 353 354 V Vaine glories originall 224 Sets mens wits a working 234 Layes open mens ignorance 235 How worthlesse 225 VV World what it is 249 255 Momentany and mutable 248 An vnfit place to set vp rest 248 250 251 255 It must passe away 55 Worlds glory cannot be reduced to any of the Beatitudes 88 Vpon whom the world must leauie her bond seruice 95 Worldlings happy man 16 75 He is a miserable man 39 His triumph vaine 87 VVhat he would giue for a good Conscience and to haue his peace made vp with God 40 Worldly men vaine in their iudgements 78 79 Wicked how God esteemes them 78 119 Y Youth sinnes to be repented 268 Z Zeale Separatists zeale furious 241 FINIS Errata Page 20. for Exod. 14. reade 8. p. 107. for mice r. mire p. 117. for Ethicall r. Ethnicall p. 121 for deale r. doate p. 131. l. vlâ— dele end p. 167. for the r. to p. 286. â— senselesse stone Other faults lesse materiall are omitted