short time full of misery many of vs haue spunne a long thred and so haue set our feet within the gates of death and many of vs haue trod in the path of old age in which the Almond flourishes many of our haires are turned white to the haruest of death Old age is honourable if it be found in the wayes of righteousnesse but if old men be found in the wayes of sinne ignorance and prophanenesse oh how dishonorable are those gray hayres what an old man a swearer an old man a Drunkard an old man a Gamester an old man a Lyar an old man a Whoremaster an old man an ignorant man oh what a shame is this Brethren the Israelites were commanded to gather twice so Ex. 16. 22. much Manna the day before their Sabbath as they did any day in the weeke before and should not the gray hoare head that lookes euery day for his last day of mortalitie and his Sabbath of rest should not hee I say labour to get twice so much knowledge pray twice so much read twice so much and ponder in his heart the workes of the Lord of mercy and of Iustice and grow in the graces of Gods Spirit that they Tit. 2. 7. may shew themselues patternes of all goodnesse for young men to imitate the dayes of mans life are threescore yeares and ten sayes Moses the Man of Psal 19. God but oh the carelesnesse of many which haue passed this age and though death stand at the doore yet they will not beleeue it It is said of Ephraim that gray hayres were vpon him yet he knew it not he had Hos 7. 9. markes of death vpon his face and hayre yet would still bee young and what was said of Ephraim may iustly bee said of many old men in our dayes whose windowes grow dimme whose sight faile and they bend downward to their long home and yet they consider not their latter end therefore they fall Lam. 1. 9. miserably and many die fearfully Oh consider this all yee that forget God! oh how soure and stinking are the dregs of sinne and prophanenesse of old men in the sight of God! as old men are to repent betime so are young men they are to remember their Creator in the dayes Eccles. 1. 2. of their youth for it is needfull to begin betimes because they haue much worke to doe and they haue no lease of their liues time and tide stayeth not therefore all of vs while it is called to day hearkē and obey for betweene old men yong men there is little difference old men goe to death and death comes to young men therefore as all men must die all must labour to get their soules saued For it is a iust thing with Iustum est vt a Deo contemnatur moriens qui Deum omnipotentem contemp sit viuens God that he should contemne that man in his death which contemned God Almighty in his life therefore let vs not deferre this needfull worke but presently set vpon it while wee haue time and while it is called to day for it may bee to morrow may be too late Gods mercy being abused he is a consuming fire and therefore it will be a most fearfull thing to fall into his hands Ob. Oh but God is a God of mercie and he shewed mercy vnto the Theefe at the last houre and therefore I doubt not but he will also shew mercy vnto me A. It is true indeed God is a God of mercy full of compassion and his tender mercies Ps 145. 8 9 Eph. 2. 4. are ouer all his workes yea hee is rich in mercy and therefore thou thinkst his mercy will bee as great to thee as it was to the Theefe vpon the Crosse This was a rare example of Christs mercy and cannot be applied to any particular man because the promises of mercy doe ioyne the meanes and end together Therefore we cannot deny but that as God is mercifull so also he is iust and Iustice and Mercy cannot dispence one with another God deales with man as Physitians deale with their Patients wee see many learned Physitians sometimes giue ouer their Patients not for that they want skill but because they see them incurable so thou that posts off and defers thy repentance and care for the saluation of thy soule till the last gaspe if thou bee damned it is not because the Lord wants mercy but because thou art dead in thy sinnes and past recouery and so the mercy of the Lord can doe thee no good thou remainest in thy impenitency hardnesse of heart and vnbeliefe The Apostle tels the beleeuing Romanes that God is able to graft the Iewes into the true Oliue plant againe if they doe not continue in their vnbeliefe Intimating vnto vs that God is not able to shew mercy vnto vnbeleeuing and vnrepentant Rom. 11. 23 wretches so long as they continue in vnbelife See therefore what thou art like to gaine by this rare exāple of the Lords mercie shewed vnto the theefe vpon the Crosse But because this is the strong hold wherein many desperate wretches hide themselues wee will therefore by the light of Gods Word diue into this example and weigh euery circumstance in it and what we discouer we will plainely set downe and shew what rockes and shelues lye in this harbour and how dangerous it is to cast Anchor here hauing found out the danger wee will hang out a bloody Flagge which may threaten death and destruction to all that seeke to harbour vpon this sandy foundation Tell me not therfore of the Theefe vpon the Crosse for of two theeues one was damned though hee saw the repentance of his fellow heard Christs gratious promise yet for all this he repented not Why doe we not bring him for a patterne and apply it to our selues and say Might not this be our case which haue put off our repentence vnto the last Here is a Theefe against a Theefe the one is saued and the other damned that this theefe was saued was a miracle miracles were no miracles if they were common Wee haue of this rare mercy of GOD one example that no man should despaire and but one example that no man should presume 1. This is a rare example without any promise of God if that thou canst shew a promise that thou shalt repent at the last houre of thy life but if thou canst not then thou promisest that to thy selfe which God neuer promised to giue thee 2. Againe this was a worke of wonder and euery way miraculous for Christ was hereby pleased to honour the ignominy of his Crosse and to manifest his power in his greatest humiliation his cruell enemies raged and blasphemed his stripes and wounds shewed him to be but a mortall and despised man and his Disciples despairing after so many miracles whether he were the promised Messiah or no therfore our blessed Sauiour to manifest his power and
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
thereby may shew their inferioritie and humblenesse of minde in submitting themselues vnto the Will of God whose pleasure it is that some should rule and some obey As Inferiors offend in going costly in their apparell and wearing such as is fit for men of high place and calling so those which are in high places offend in wearing meane and contemtible apparell and so weaken the authoritie GOD hath put into their hands Vnlesse it be in some particular cases as in the time of fasting and humiliation and when God by sensible iudgements shewes that hee hath a controuersie with the land Ruth 1. 20. for the sinnes of the people In such cases costly apparell must bee laid aside and beautifull Ioel 2. 16. names of honour denied But I may spare my labour to say much in this licentious age of this point because men and women are fallen into such an excesse of brauery whereby all respect of order and degree is neglected for whereas Christ restrained gorgious apparell to Kings Pallaces now it is grown so common that we may see it in euery house almost which comes to passe because euerie one is so farre fallen in loue with himselfe either for his person qualities or apparell which are so excellent in their owne eyes that a poore mans wife will bee as fine as a gentlemans and in all places wee shall see pride ruffle in Rustickes for euery one will be in the fashion how euer they come by it the seruant can hardly bee knowne from the Master and the maide from the Mistris nor scarce any mans estate can bee distinguished by his apparell but plaine Coridon that hath no more wit then to know the price of Satten and Silkes and Taffeties and other toyes to make him foole-fine cannot longer be content to hold the Plough and to be one of those good Common-wealths-men which keepe good hopitality and spend their wealth moderately doing good in the places where they dwell but being aduanced in wealth by the death of his miserable father must instantly bee dubbed a gentleman and purchase Armes though it be at a deare rate and be a smoaky gallant in his youth though hee begge his bread in his age and thinke hee is no-body vnlesse he bee out of the fashion and can swagger and braue it out sweare himselfe into smoake with pure refined oathes and fustian protestations and take Tobacco with a whiffe and so lash out that riotously which his father got miserly but hee is now a gentleman therefore hee will not take it as he hath done nor will hee bee clad any longer in good cloath but will creepe into acquaintance with Sattens Veluets and Plush too high and costly for his meane conditions And country maides that haue but thirty or forty shillings a yeare and a few base shifts must be trick't and trim'd vp like a Maid-Mayrian in a Morris dance sometime her Ruffes are pinned vp to her eares and sometime they hang ouer her shoulders like a wind-mill sayle fluttering about her eares Therefore seeing this contagious Leprosie hâ—th spred it selfe ouer this glorious Commonwealth wherein Gentlemen in their attire goe like Nobles and Yeomen like Gentlemen and Milke-maides like Gentlewomen as if their eyes were so dazelled with pride that they mistooke one anothers apparell for their owne It were to be wished that our ancient lawes made against this excesse were put in execution against our pride which testifies against our faces and yet for all this we are not ashamed but alas as if we had cast off the feare of the Lord from before our eyes we deck our carkasses with such costly vnbeseeming apparell which is light for the fashion wanton and immodest called by the Wife-man the attire of an Pro. 7. 16. Harlot by the Prophet strange Zeph. 1. 8. raiment which shewes very vain and inconstant mindes our Fathers kept sheepe now we Gen. 43. 3. their Children scorne to were the wooll but must ruffle it out in Silkes and Veluets and Taffeties euery one adorning himselfe in brauery although their manners be quite out of order The good chines of Porke and large peeces of Beefe which was wont to bee in great mens houses to releeue the poore are turned now to buy chaines of Gold and the almes that were wont to releeue them is husbanded now to buy guegawes the Elephant is admired for carrying a Castle on his backe but now we may see many faire Gentlemen and Gentlewomen to weare whole Lordships and Mannor-houses on their backs without sweating Vestium luxus saith Tully arguit animum parum sobrium Alas Sobriety where shalt thou be found where al men affect pompe the Plough-man which in times past was content to be clad in russet must now a dayes haue his doublet of the fashion with wide cuts and his silke Garters to meet his Sib on Sunday What would these persons doe if their wealth and birth did answere the pride of their hearts surely they would out-strip Nebuchadnezzar the the King of pride they would be as daintie in their diet and costly in their apparell as euer Diues was how may we lament their folly that to maintaine their pride turne their lands into laces and their patrimonies into gay Coates holding it belike a point of policy to put their Lands into two or three Trunkes of cloathes that wearing their lands on their backs they may see their Tenants doe them no waste but alas when they would turne backe their clothes into lands againe they are so thred-bare and out at the W B. on Math. 6. Elbowes that they will not come neare the former value so that at leÌ„gth for want of better consideration they must march vnder Sir Iohn Hadlands colours among the poore gentlemen of pennilesse bench and so are forced at last to act the Est quodam prodie tenus si non datur vltra Hor. King and beggars part at one time the King abroad and the beggar at home Here I might enter into a large field of matter but by this which hath beene said we may imagine that all is out of frame But vaine man and proud woman know that by thy pride and excesse in apparell thou offendest God and makest him at variance with the workes of his hands for the Wise-man telleth vs that euery one that is proud in Pro. 16. 5. heart is abomination to the Lord. Therefore the Lord by the Prophet denounceth a woe to the Isay 28. 1. crowne of pride It must needs be a miserable thing for the Creature to be abhorred of the Creator Pride is and hath beene alwayes the forerunner of destruction the consideration hereof should strike amazement into euery one of our hearts when we consider what thunder-bolts God hath shot out against this sinne yet what little amendment is to be found amoÌ„g vs what losse of precious time is there among vs yea among the Children of God in decking and adorning
of the Scripture where the man of God may bee instructed in whatsoeuer belongeth to policy Ciuilitie and Christianitie for this life or for the life to come If wee would know our Maker Redeemer and Sanctifier we may see them described in the Scripture in which is contained a salue for euery sore Then those are much to blame which leaue this pure Many striue rather to speake tunably to the care then powerfully to the heart delighting more â—o 〈◊〉 〈◊〉 〈◊〉 p 〈…〉 〈◊〉 to p 〈…〉 theiâ— heaâ—erâ— and â—â— charge their dutie before God Pro. 19. 23. fountaine of running water and digge vnto themselues Cisternes that will hold no water such mens maine end is to bee admired for their learning by which they hope to gaine popular applause Now this ambition many times waiteth vpon Gods deare Children which makes them many times sacrifice to their owne nets and to seek theÌ„selues not the Lord Iesus therfore the Lord doth ofteÌ„ depriue them of their hopes and frustrate their expectation and so brings downe the pride of man that thereby hee may make way for his owne glory As then the office of a Preacher is a Calling of great reuerence Reu. 2. 8. God himselfe dignifying them with the title of Angels whose tongues hee hath consecrated to comfort the deiected instruct the ignorant and direct the simple Therefore all those which are called to this high calling should not bee greene plants but well seasoned timber grounded in knowledge and experience that they may be able to maintaine their Masters cause and by sound arguments defend the truth powerfully and perswade to the loue of vertue pithily and not to abuse that learning knowledge God hath giuen them to iangling and contention as many of the Separation haue done who hauing a great desire to bee taken for singular wise men and zealous professors and being puft vp with a vaine opinion conceiued of themselues and of their owne knowledge haue laboured for to sow contention in the Church and to displant good order established whereby it comes to passe that not onely weak ChristiaÌ„s are amazed but also the hearts of many are alienated from obedience to lawful authoritie These men being further wrapt in deuotion then they can wade through with discretion yet vnder the colour of zeale for reformation in the Church they haue disgraced the gouernment as if Gods Spirit inforced them to passe the bounds of Christian modesty Touching those that carpe at the present estate of Church-discipline it lies not in the limits of my Text to say much yet thus much I wil say though many things may seeme to be misliked as not so precisely good to them that look a far off with a sleight imagination yet may very well be tolerated in policie to keepe peace and quietnesse for it is no sure course to goe about to change lawes and to breake downe discipline which is already established to please the itching fancies of those humorous Sectaries which delight in nothing but innouatioÌ„ lest therwith all comelines good order be ouerthrown Dauids resolutioÌ„ is Ps 39. 1 2. worne out of date he said hee would looke to his wayes that he did not sin with his tongue but now a dayes men are falne from Dauids practise to be busie bodies to prie and to looke into matters of State and to censure and carpe at the gouernment of the Church which was so graciously established by that vertuous Princesse of blessed memory Queene ELIZABETH now as glorious a Saint in heauan as euer shined in this our hemisphere and since ratified and confirmed by two learned Kings vpon the examinarion of the learned Clergy confirmed by the Peeres and Nobilitie and subscribed vnto by the Commons by the powerfull authoritie of that honourable Court of Parliament and now many yeares experience bath taught vs to bee peacefull and religious yet for all this they can see Moates in the Church but care not for searching their owne hearts and reforming their crooked manners and so being puft vp with singularitie they thinke they are able to instruct the wisedome of the State without booke when as they cannot learne obedience their owne duty in all the bookes in the world Brethren what meane you to pry into those things which are aboue your reach and cannot be fathomed by your shallow conceits God be thanked the graue Senators which sit at the sterne doe foresee dangers and godly discreetly and prouidently preuent them and so doe preserue and protect vs in peace and quietnesse and so we may long enioy our happinesse if our vnthankfulnesse to God and vndutifulnesse to our Gouernours doe not hinder it Therefore seeing by them wee enioy great quietnesse and that very worthy deedes are done Act. 24. 23. vnto this nation by their prouidence wee ought to acknowledge it with all thankfulnesse wherefore in stead of prying into matters aboue our reach let vs remember that the time will shortly come that we shall be called to giue account of our owne stewardships then wee shall finde that it is better to bee of small learning with humilitie then to bee profoundly learned with a proud minde There is a second branch which springs from this bitter root of vaine glory and popular applause and they are those pragmaticall censurers and curious obseruers of other mens liues and actions that can marke and obserue the slips and infirmities of their brethren to disgrace them but lacke an eye to see their owne filthy conuersation but let vs remember againe that wee must giue account of our owne Stewardship and not of others What can wee spare so much of our short time to prie into others and can finde so little to ransack our owne hearts Surely to bee curious in scanning other mens liues and carelesse of our owne is certainly an argument of an euill minde and a great signe of an vnsanctified heart if thou wilt needes bee prying into other mens conuersations looke into the state of the poore and needy behold their faces pale and wan their cloathes ragged and torne Be thou as Iob was An eye to the blinde feet to the lame and a comfort to the needie this is the way to gaine honour and praise of men when the loynes of the poore shall blesse thee and the Lord will reward thee Possessa onerant amata inquinant amissa cruciant Worldly things when wee haue them they load vs when we loue them they defile vs when wee lose them they vexe vs. at the day of his appearing Thus wee haue diued into the pleasing delights of the world and haue found out their insufficiency to profit vs in life and death come wee now to consider of the world in it self As all worldly things are vaine and insufficient in their vse and vnable in themselues to doe vs good for our soules and our bodies so the world it selfe is momentany and mutable momentany in regard of it selfe as at the first it
was a confused Chaos so some shall liue to see it passe away as a scroule or squib in the Aire so also it is mutable in regard of vs who are changeable and subiect to alteration If the world could alwayes continue yet could not wee for one generation must passe Eccles 1. 4. Quod breuiter dâ—râ—t quis prudens quaerere curat away and another come in their place Then what wise man would set vp his rest vpon such an vncertaine place so vnable to doe vs good what is the world a vale of misery a sinke of sinne a Court of Sathan a purgatory of paine a mother to the wicked and a Step-dame to the godly where the proud are aduanced without desert and the vertuous oppressed without cause What is the world a second hell full of ambitious desires wicked wiles and deuillish intents a cruell Serpent that biteth vs with her teeth scratcheth vs with her nailes and swelleth vs with her poyson much like Laban who made poore Iacob serue seuen yeares for faire Rachel and in the end deceiued him with foule Leah Euen so dealeth the world with vs promising health wealth long life and in the end deceiueth vs with sicknesse pouertie and death What is the World her musicke is griefe sorrow shame and paine her wealth misery nothing is to be looked for in it but troubles following one another as Iobs messengers Some are pinched with pouerty and ouerwhelmed with misery some vexed with strife and contention some tortured w th sicknesse boyles and vlcers some amazed with crosses losses and the like some one way some another way in so much that if an old man should consider the dangers of his life from his birth to his graue he might wonder how he could bee able to endure so painfull a iourney What is the world no place to continue in all mankinde are either strangers or straglers 1 Pet. 2. 11 Heb. 11. 13 the godly they are Strangers and Pilgrimes so the godly haue confessed and the wicked they are Straglers howsoeuer they take their portion in this life yet at last they must away Psa 17. 14. Act. 1. 25. with Iudas to their owne home Then what a vaine thing is it to build vp Tabernacles of rest here of whose fauour and loue there can be no certaintie for the world it selfe is subiect to change looke vpon the earth it waxeth weake and feeble for age and therefore not so fruitfull as in times past looke vp to the heauens they are not free from mutabilitie the Sunne and the Moone haue their ecclipses the times vary chaÌ„ge one with another Summer with winter day with night looke vpon the world sometime it flourisheth and abounds with delights and seemes to be as the garden of God as Sodom and her neighbour Cities and presently turned into ashes Look vpon the Assyrian Babylonian Monarchy for a time Master of the world but at last was fain to yeeld to the Monarchy of the Medes Persians they at last were forced to stoop to the Grecians and they to submit to the Romanes So that wee see that the glory of the Nations was quickly laide in the dust And haue not wee liued to see many in our dayes which haue shined as the Starres which in a moment haue vanished away like a Comet haue not our eies beheld and our eares heard the setting of as glorious stars as euer shined in the World since the death of Iosiah I meane the setting of that glorious Princess of euerliuing memory Queene Elizabeth the Phoenix of her age whose name shall smell as precious as euer Maries oyntment in the nostrils of all true hearted English as also the going Dum tumu lum cernis our non mortalia sperâ—is downe of the Sunne of that prudeÌ„t learned godly prince King Iames of blessed memory who was in vertue excellent in glory renowned in gouernment politick remouing debate by diligent foresight filling our hearts with the fruit of peace yet for all this though they Quid valet hic mundus quid gloria quidue triumphus Sic transit gloria mundi were great in Gods fauour yet they died When God doth call Nature must obey Alexander that conquered the world could finde no weapon to conquer death Man in honour must not continue Brethren what meane you then to set vp your rest in such an vncertaine place What hath Christ redeemed you from the world and will you bee partners with the deuill in possessing it it wil shortly passe away perish before your eies and yet will you make it your God What madnesse is it to repose hope felicity in that which is nothing els but troubles to our bodies disquietnes to our minds inticements of vice to our children seedes of enuy to our neighbours the bait of sinne the snare of the soule and the gate of death The world is like vnto Salomons harlot that layes open her breasts to intice Trauellers and Strangers the two Dugs whereof are profit and pleasure with the first shee deales like Hypomanes and Attalanta who being to runne a race for a kingdome Hypomanes casting a ball of gold on this side and that side so besotted Attalanta that for to gaine the gold she lost the victory so doth the world mis-lead the gold desiring Merchant With the second the world deales like Cyrces who alluring Grillus to taste of her drugs made him so drunke with the pleasure thereof as that he neither remembred the dignitie of his person nor sight of his Country so deales the world with the pleasurable worldling But of this point we haue spokeÌ„ enough yet for all this so linckt in league are wee with the world that we can bee content to hazzard our saluation for the vncertaine inioying of it If we look vpon the rich Giants of the world which ioyne house to house and land to land to maintaine their proud backes golden heads and dainty throats they haue power to get riches policie to keepe them and time to possesse them but they want hearts to vse them they build great and gorgious houses as if they should liue for euer and surfeit themselues with dainty diet as if they should die to morrow hauing lesse charitie to the poore then the Deuill he desired to haue stones turned into bread but they turne Beefe and bread which was wont by the charity of the godly to feed the poore these they turne into stones to raise vp their Babel and into Silkes and Veluets to maintain them in their brauery and so by this means they haue almost brought the Common-wealth into ruine for there was neuer good house kept by Gentlemen since the Tailer measured their lands by the yard for now while they striue to aduance themselues on high they fearefully plunge their soules in misery But woe to such fat Buls of Bashan without speedy repentance they shall bee turned into hell and al the people that forget God
then Pudeat tanto bona velle caduca Manil. l. 4. Oh be asham'd so much your hearts to stay On things so fraile that swiftly passe away Thus much of the former point propounded the vanity and insufficiencie of the world and all worldly things the second followes the excellency of the soule the loue whereof should make vs basely to esteeme of all worldly things and to count them no better then dung in respect of Christ for Riches as we haue heard are transitory and will beguile vs Honours are slippery and will deceiue vs and the world is Moath-eaten and weares away and we our selues are brittle and so shall perish then what is a man profited if he gaine the world and lose his owne soule In which words wee may obserue againe these particulars 1. A comparison of the price with the thing prized the price is amplified by the subiect matter thereof which is the soule 2. By the propinquitie and proprietie it is his owne soule more worth then all the world which must continue when all these transitory things must passe away and that which shal eternally rue the bargaine for what is the earth to heauen and what can the world profit when the soule is plunged in Hell where it can neither mitigate paine nor purchase redemption 2. The irrecouerablenesse of the losse what shall a man giue for the exchange of his soule There is nothing in the world sufficient so precious is the redemption of the soule The Psal 49. 8. words are expressed by a metaphor borrowed from captiue prisoners supprised or taken in warre which were wont to bee redeemed by money or else by exchange of one prisoner for another but if that cruell Pyrat Sathan haue taken vs prisoners we are past hope of recouery there is no redemption then what is a man profited if he gaine the world and lose his owne soule Doct. The note of obseruation which offers it selfe to our consideration is this That men ought not principally to respect this life onely but that their chiefest care and labour should bee to get their soules saued in the day of the Lord. To this we are exhorted by our Sauiour to labour for the Iohn 6. 37. Luk. 13. 24 meate that endureth for euer and to striue to enter in at the Mat. 7. 13. strait Gate Now striuing wee know is an action of labour teaching vs that it requires great paines and diligence for many shall seeke to enter in and shall not bee able And the Apostle exhorts vs to giue all diligence to make our calling and Election sure and hee tels vs of the benefit that will follow If ye doe these things you shall neuer fall This hath been the practise of Gods Children to presse toward Phil. 3. 14. the marke for the high Calling of God in Christ and this is a marke of triall for the Saints if they be risen with Christ to seek Col. 3. 1. Phil. 3. 20. the things which are aboue and to haue their conuersation in heauen And therefore hee would haue as many as bee perfect to bee thus vers 15. minded This is also a point of wisedome which our Sauiour would haue vs learne to make vs friends of the Mammon Luke 16. 9. of vnrighteousnesse and promised a reward to him that Reu. 3. 21. ouercommeth he shall sit with him on his Throne and a Crowne of life to those that continue Reu. 2. 10. faithfull to the death Reason 1 Ground of this truth is Effiieâ—s â— qua 1. In regard of the excellency of the soule which is seene in the worke of Creation for therein all the causes did concurre for the perfecting of it 1. The efficient and supreme cause is God himselfe which he hath reserued to himselfe as his Eccle. 12. 7 owne Royalty 2. The Materiall cause was 2. Materia eâ— qua not the rude Chaos and base slime of the earth as was the body made of neither was it made of the pure Gold of Ophir but as if there were nothing precious enough in heauen and in earth it is said the Lord breathed it out of his mouth 3. The formall cause it was 3. Forma per quam Gen. 1. 27. Eph. 4. 24. made after the Image of God resembling him in Holinesse Wisdome and Righteousnesse 4. The finall cause that it 4. Finis propter quem 1 Cor. 6. 19. might be the temple of God and an habitation for his Spirit 2. The excellency of the soule is seene in the worke of Redemption for the soules sake Christ laid aside his Robes of glory was made man and endured Phil. 2. 7. so much misery shame in his life and so much torment and sorrow at his death and all 1 Pet. 1. 18 to redeeme the soule with no lesse price then the Blood of Act. 20. 28 the Sonne of God 3. The excellency of the soule appeares by Sathans malice who goes about like a roring 1 Pet. 5. 6. Reâ— 12. 7. Lyon seeking to deuour it he hath not such a spight to our wealth our learning cunning or credit though he loue none of those things which are good and comfortable to vs as hee hath to our soules and the graces of Gods Spirit in vs. Was it Iobs wealth he so much enuied or did he sift him because he was a rich man No nothing grieued him so much as to see Iob continue in his vprightnesse therefore hee laboured by all meanes to crosse him in his estate and torment him in his body that he might moue him to despaire or else to blaspheme that thereby hee might destroy his soule so also hee shewes himselfe an aduersary to all Gods Children crossing Zach. 3. 1. them in their suites which they make to God or else defiles their prayers by ming ling hypocrisie and vaine glory with their best sacrifices 4. The excellency of the soule is also seene by the ministery of the Angels which are euer about the godly men to deliuer them from danger and are about their beds in sicknesse and at the day of death like swift Postes to carry their soules into Abrahams bosome Reason 2 2. Ground of this truth is because as the soule is the most excellent part of man so the losse of it is the greatest losse in the world and therefore our Sauiour addes What shall a man giue for the exchange of his soule intimating vnto vs that the world and worldly things are not able to make recompence and satisfaction for the losse of the soule Vse 1 Is the soule so excellent then be exhorted to vse all meanes that it may be saued part with liberty life al rather then thy soule We see worldly men wil endure any trouble and take any paines for to gaine preferment they will hazzard their liues abide hunger and cold take long and tedious iournies and diue into the bowels of the earth to satisfie their longing
vp our peace with him Let vs therefore remember the counsell of the Wiseman to remember our Creator in the dayes of our youth and the rather 1. Because our liues are vncertaine Motiues to to induce vs. therefore they are compared to a Pilgrime to a Weauers shuttle to the flower of the Grasse to smoake to a Vapour to a Bubble to a dreame that is ended before it bee well begun All which shew the shortnesse of our dayes and what need had wee then to spend them in the seruice of God yet for all this many we see are ready to goe out of the world before they knew wherfore they came into it Therefore hee that is well now may be sicke and dead before he is aware Herod was well and in health when he began his flourishing Oration but Act. 21. 23. before the end thereof and his departure from the people the Angell of the Lord smote him and he was eaten vp of wormes by whose fearefull example wee may learne that if wee deferre our repentance but one day yea but one houre death may preuent vs before wee repent for no man can tell what dangers a day or an honre may bring forth 2. Because as we haue shewed before that the longer a man doth defer his repentance the harder it will be for him to repent to leaue and forsake his sin the naile that is driuen fast in w th a haÌ„mer with many strokes is not easily got out So sin the longer wee nourish it in our bosoms the harder at last it wil be to master and the weaker we shall be to ouercome it If a man haue receiued a deadly wound in his body hee will not deferre the cure of it to a yeare or a quarter or a moneth nay a weeke but will take the opportunitie of time Are men so carefull to preserue their bodily life but oh how carelesse are many for their soules which will post off their repentance to their sicknesse or old age But let no man so dangerously aduenture to tempt God as to put all to the successe of the last battle hauing no better weapons then these wherewith so many haue beene foyled 3. If we defer our repentance to the last we may in the meane time be depriued of the meanes by which God vsually worketh faith and repentance that is the preaching of the Word which may be tanslated either nationally or parochially from vs and if we neglect the meanes it is presumption for vs to think that God will worke faith and repentance without the means which being neglected our comforts are abated our faith weakned and the Deuill aduantaged against vs. If therefore we would be assured that our care is good and that wee shall not be depriued of our hope let vs take the opportunity of time while it is offered vnto vs for if it bee offered vs now who knowes whether it shall bee offered vs againe or no and the more pauses and delayes wee make the more vnfit we are to lay hold vpon the meanes hereafter for when Sathan hath so preuailed with men that he can bring them into a custome of sinne by negligence carelesnesse or any thing else what followes but hardnesse of heart and what followes hardnesse of heart but impenitency so we treasure vp Gods wrath against Rom. 2. 4 5 the day of wrath this should carefully be laid to heart of all but especially of those which haue so many lets and hindrances that they can finde no time to take care for their soules If old age make men vnfit to attend a King as Barzillai tels Dauid saying that â— Sam. 19. 35. he was vnfit to doe him seruice how vnfit are all those that deferre the seruing of GOD to their old age in which many haue as little taste and relish in godlinesse as euer he had in his meate 4. We are not sure we shall liue till old age how fearfull a thing theÌ„ is it for vs to defer our conuersion The Israelites perished Num. 11. 33. while the meate was in their mouthes and Iobs Children Iob 1. 18. were slaine while they were banquetting in their brothers house and many we see and heare of are taken away before they are aware happy then are wee if wee can learne wisdome by other mens harms if we could now descend into hell to behold the damned in their torments frying and burning in fire and brimstone If wee should aske them the cause of their misery one would tell vs he made account to repent him of his sinnes make his peace with God when hee was fick but alas he dyed suddenly and now must liue miserably in torments Another he meant to repent him when hee was old but he dyed while hee was young All of them would tell vs in effect that if they were to liue againe they would prepare for their soules presently Well they are gone and past recouery let vs now while we haue time and means opportunitie repent turne vnto the Lord that hee may shew mercie vnto our soules 5. Late repentance is not so acceptable to God as the willing seruice of youth Late repentance is feldome true repentance A good deuout Father disputing this point saith He Ambr. that repenteth and reconcileth himselfe at the last cast and passeth hence I confesse vnto you that we deny not vnto him what hee desireth Non dico saluabitur non dico damnabitur tu verâ— age poenitentiam dum sanuses but I dare not say hee went well hence I doe not presume I doe not promise I doe not say he shall be damned neither doe I say he shall be saued but if thou wilt bee assured and freed from doubt repent while thou art in health so runne that thou mayest obtaine and then thou shalt be sure to bee safe because thou repentedst at that time when thou mightst haue sinned but if thou wilt repent when thou canst sinne no longer thy sinnes haue dismissed thee and not thou them Si aetate prohibitus a peccato desistis debilitati gratias agendum Basil Qui prius a peccatis relinquitur quam ipsa relinquat ea non libere sed quasi ex necessitate condemnat Aug. de vera falsa poenitentia câ— 17. and if a man leaue sinne when age and weaknesse hinder him from following it wee must thanke his weaknesse and not him and it is no thanks to mortifie our sinnes when they are mortified by sicknesse True repentance must be voluntary performed willingly therefore let no man tarry so long in sinne as he can for God requireth the liberty of the wil he that will not take the time that God giues it is iust with God that he should seeke for time which shall be denied Let vs preuent it lest we bee preuented by it wee know in Praefâ—at praeuenire quam praeâ—eniri regard of our time wee haue but a short time to liue and that
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