Application.

It serves for exhortation; First to Magis­trates, secondly, to Ministers, thirdly, to the Common People, to be circumspect in their waies, and to take heede to them­selves in all their enterprizes.

First, let Magistrates and men in eminent places, take heede to themselves in all their undertakings, for they have as much, nay more cause to be circumspect in their waies then others.

[Page 16] First they are bound to it by the former reasons, scil. their actions, as wel as the acti­ons of other men, (if undertaken unadvi­sedly) produce miserable, and prodigious effects. Again, they have the same enemies, the Devill, the world, and the flesh endea­vouring their overthrow, as well as the o­verthrow of others, and finally they must die as well as others, Psal. 82. v. 6. 7. and give an account for their thoughts, words, and deeds, as well as others.

But secondly, they have more cause to take heede to themselves, and to be circum­spect in their waies then others, for these reasons.

First God hath advanced them above o­thers in dignity, and he therefore expects that they should walke more warily then others: if God should finde them guilty of such enormities as others, he might justly cry out against them as Caesar did against Brutus, & tu fili? What and thou my son? Have I honored thee so much? And wilt thou be so carelesse of my honour, and of thy owne salvation?

It should be with men as it is with the elements,Simile. the higher they are, the purer [Page 17] they are, aire is purer then water, and fire then aire, so the higher men are in office and wealth, the more circumspect ought they to be in their waies: to whom much is given, of him much shall be required, Luke 12. 48. good to this purpose is that of Gre­gory, Crescentibus donis crescunt & rationes donorum, the greater our guifts are, the greater should our care be.

Againe, men in eminent places ought to be more circumspect then others, because the people commonly follow their exam­ples, their good or evill life doth common­ly cause much good, or evill amongst the people.

I remember a saying, which experience in all ages hath proved to be true: Qualis Rex, talis Grex, such as the King or chiefe Rulers are, such for the most part will the people be; for their president is more fol­lowed then their precept.

If the King be an Idolater, it lodgeth not in his breast alone, but like a gangrene or spreading leprosie it passeth over the whole body of the Common wealth: If on the contrary, the King be a religious and sanctified person, the people will at [Page 18] least in shew appeare so too: If Jeroboam the son of Nebat become an Idolater, and an errector of strange Altars, he shall not goe alone, but all Israell will sin with him for company, 2 Ki. 10. 31. if Joshus devote himselfe to serve the Lord, all the people will be ready to comply with him, 1 Josh. 16. Ahaz was an Idolater, so were the peo­ple, Hezekiah his son worshipped God tru­ly, so did the people, thus Regis ad exemplum totus componitur orbis: the examples of emi­nent persons are as looking glasses, after which the Country dresse themselves; and therefore you may find that Jehosaphat speaking to such, charges them even in the very words of my Text to take heede to themselves, 2 Cron. 19 c. 6. 7. v. and he said to the Judges take heed what you doe, for you judge not for man but for God, who is with you in your judgement, v. 6. againe v. 7. wherfore now let the fear of the Lord be upon you take heede and doe it.

Secondly, let Ministers take heede to themselves and be circumspect and wary in all their courses: First let them take heede that they thrust not themselves into the calling of the ministry, without due cal­ling [Page 19] thereunto, let them not intrude into Moses Chaire or rashly lay hold on the Arke of Aaron, let them not presume to execute the ministeriall function, in preaching the Word, and administration of the Sacra­ment, without Commission.

I beseech you doe not uncharitably mis­construe my meaning,Sicut ad pertinet qui vobis ecclesia ad vos p [...] ­tinet v [...] ­tris l [...]qui domibus Ber. by concluding that I condemne Lay-men, that are carefull in teaching their Families the fundamentall grounds of Piety and true Religion, for it is their duty so to doe, and in so doing they are worthy of much honour. Bernard hath an apt saying to this purpose, as (saith he) it is our duty to teach you in the Church, so it is your duty to teach those that are under your tuition in your houses:Ʋnusquis [...] pater famlias est M [...] ­nister Chr [...] ­sti, & erg [...] suos que dammod [...] [...]piscopale officium implere d [...]bes. Aug in Psa. 5 [...] and Augustine saies that every man in this case is a Minister, or (if you will a Bishop) so he keepe within his owne Diocesse, but for the publique charge, the Pulpit, let no over officious Na­dab or Abihu approch into it there to offer up the strange fire of their owne preposte­rous Zeale, lest fire come downe from Hea­ven and consume them, as it did Nadab and Abihu, Levit, 10. 1. 2. be pleased to looke into the Chapter, and you shall in the first [Page 20] ver. find their arrogance and presumption, in offering up strange fire unto God; and in the very next verse, Gods just judgement on them for their most unjust presumption, in sending downe a miraculous fire to de­stroy them.

O then, as we love our owne soules let us know our owne charges, let every man take heede and keepe him to his owne Trade or Vocation, Ne Sutor Vltra crepi­dam, Let not the Cobler mistake the Pulpit for his stall, and instead of patching soles, take upon him the charge of soules. Let not the Taylor mistake the Lords Table for his cutting board, let him not instead of a gar­ment cut out a Text, and with some stollen shreds of other mens workes, patch up a Sermon; God forbid that this should be suffered, for if it should, our Religion, our Land, nay our soules are like to suffer ruine. I assure you beloved I speake not this out of any pride of my selfe, who am the unwor­thiest of all the Prophets, neither doe I speake it in the contempt of the gifts of o­thers, be they never so meane, for I could wish with Moses, that all the Lords people were Prophets, and that the Lord would [Page 21] ponre downe his holy spirit upon them; But (as a late writer saies) we must give God leave to be the orderer of his owne Ordinances, and we that are called to the ministry, must take leave to call upon men to keepe them to their owne callings; and I desire you to forbeare hearing such arro­gant Nadabs, and insolent Abi [...]ues, for they are not Pastores Pastors, sed impostores, but impostors; not Doctores Teachers, sed Se­ductores but seducers; not Vigiles but Noc­tambulones, not guided by the spirit, but sca­red with spirites, like the seven sonnes of Sceva, Act 19. 13. 14. 15. a vagabond Jew that without Commission, would needes cast out Devills in the name of Jesus, but marke what befell them, Acts 19. the evill spirit answered, Jesus I know, and Paul I know, sed qui vos? But who are you? And the man in whom the evill spirit was, leapt upon them and overcame them. O that all those who pretend the spirit of God, a­gainst the Ordinance of God, would henceforward take heede to keepe them to their owne vocations, and not meddle with the preaching of the word, more then as diligent hearers, and constant practitio­ners; [Page 22] or with the administration of the Sacrament more then as pious and well prepared Receivers, lest the evill spirit which they would seeme to cast out of o­thers, enter into themselves, prevaile against them, and overcome them.

Secondly, when Ministers are lawfully called, let them take heed that they minde not the fleece more then the flock, their owne benefit more then the good of their people, let them take heede that they desire not more to make a prey of their flock, then to prey for it.

Let them take heede that they be not such as in their preaching aime more at po­pular applause for themselves, then to win soules unto God; I meane such whose preaching is more affectedly obscure then Delphian Oracles, or Egyptian Hierogly­phicks, that have mouthes, nay words, yet speake not, at least not to their Auditors understanding, that deale with their Audi­tors, as the Foxe did with the Storke, who inviting him to dinner, poured his liquor in­to so shallow a platter that the Storke by reason of his long bill was unable to lap a­ny of it, so that he was only spectator [Page 23] while the Foxlapt up the liquor.

Such Ministers as these set their words in knots and borders, only to delight the eares of the curious, not to ravish the heart of the sanctified; they labour and study much to speake so as they may not be un­derstood, who fill up their Sermons with strange languages, some of whose English words (being exceeding lofty) are as diffi­cult to be understood by the greatest part of their auditors, as Hebrew is▪ these would make good that curse upon their auditors, to be of the number of those, that hearing, heare and understand not, and see­ing, see and perceive not, Isa. 6. 9. Acts 28. 26.

But stay, I would not have you thinke that I am Advocate for those that on the contrary, as the other make their preach­ing as prophecying, so these in a bad sence would make good that of the Apostle, of some that call preaching foolishnesse, 1. Cor. 1. 21. 23. as if, because preaching must not bee garish, it must therefore bee sordid.

I meane such, who rush unpreparedly into the Pulpit, perhaps three or foure [Page 24] times a weeke, with any undigested stuffe, and there rend the sacred Scriptures in peeces with their unsanctified lips, even as a clowne doth a capon, who knowes not how to carve it neately, neither know these how to divide and dispence the word rightly; these take no heede to prepare themselves for so weighty a worke, but spend the whole weeke in rioting, cham­bering and wantonnesse, and little or no part of their time in studying, and then mount the Pulpit trusting to Enthusiasmes and Revelations, as if God were bound to appeare alwaies in such glorious rayes of wonders, whereby it comes to passe that they vent such poore stuffe in the Pulpit, that no wise or religious man hath so much patience as to heare it, much lesse so much folly, as to follow it.

I would such would hereafter take no­tice of the exhortation of St. Paul, to the Pastors of the Church of Ephesus, take heede to your selves and to the flock over­which the holy-Ghost hath made you o­verseers, Acts; and that to Timothy, Take heede to thy selfe and to thy Doctrine. [...] Tim. 4. 16.

[Page 25] Thirdly, let all men in generall be ex­horted to take heede to themselves, and be circumspect in all their actions, but more especially in those which concerne the worship of God. Let us instance in some particulars.

Art thou to come unto the Lord by Prayer? take heede that thou doe it not rashly without due preparation of thy heart, and praeconsideration of the majesty of him to whome thou art to speake, the want whereof causes us to carry our selves so irreverently as wee doe towards God: for so immorigerous are wee grown, that wee will scarce vouchsafe to fall downe and worship the Lord our maker. We thinke our selves too great or too good to fall downe and kneele before him in Prayer: Ezra: 9: 5. 6. It was not so with Ezra, for hee rent his garment, and his mantle, and fell upon his knees and spread out his hands unto the Lord, Ezra: 9: and David advises us to worship and fall downe and kneele before the Lord, our maker, Psal: 95. 6. yea and the Lord himselfe expects it. Is: 45. 23. I have sworne by my selfe that every knee shall bow to me: & this is most certain that that [Page 26] Prayer which is made unto God without reverence and due respect done to his glo­rious majesty is not acceptable with God. I will not say, that all prayers that are made without bending the knee are unac­ceptable, yet I could wish that men being but dust, should kneel as low as dust when they are to speake to the high God.

It is reported of Augustus that one invi­ting him to dinner to homely entertaine­ment, farre unfit for so royall a personage; hee thus spake to him that invited him; nesciebam me tibi fuisse tam familiarem, I knew not that you and I had beene so fa­miliar: may not the Lord say so to us, that without any taking heede to prepare or sanctifie our selves, petition for favours: take heede therefore to your selves, and remember the advice of the wise man Ec­cles. 5. 2. be not rash with thy mouth, nei­ther let thy heart bee hasty to utter any thing before God, for God is in Heaven, and thou art on Earth, therefore let thy words be few; and indeede it very much concernes us thus to take heede that we be not inconsiderate, rash or multiloquacious in our Prayer, for though it be true that we [Page 27] may approach unto the throne of Grace, with confidence and boldnesse, yet wee must take heede that we come not with saucinesse, for as God is a God of mercy, so also is he a consuming fire.

Againe, art thou to come unto the Tem­ple of the Lord? take heede that thou rush not in thither rashly or unadvisedly, as if thou wert going unto a stage play, but forethinke with thy selfe that thou art go­ing, as it were, into the immediate pre­sence of Almighty God, who is a great and terrible God, that will not be mocked by thee: as therefore when you are to meete an earthly king, and to speake with him, you prepare your selves, and study a com­portment and expression that may best please him, so doe when you are to meete God: praecogitate with your selves what comportment you ought to use in his pre­sence; what zeale, Ro. 12. 11. cheereful­nesse, Psal. 100. 1. sinceritie, Josh. 24. 14. and reverence, Heb. 12. 28. you should use in the service which you performe to God.

Art thou to receive the Sacrament of the Lords Supper? take heed that thou doe [Page 28] it not rashly or unadvisedly; it is the ad­vice of the Apostle. Let a man examine himselfe, and so let him eate of that bread and drinke of that cup, 1 Cor. 1. 28. 19. and he gives a good reason for it in the next verse, for (saith he) hee that eateth and drinketh unworthily, eateth and drinketh damnation to himselfe, not discerning the Lords body.

What shall I say more? In a word, art thou a beleever, and hast embraced the Faith of Christ? take heede thou under­take not any thing without due advice and deliberation, lest that old proverbe be ve­rified by thee, qui ante non cavet post dolebit, he that doth not beware before, will be so­ry after.

Now, lest what I have said be not e­nough to make us take heede to our selves in all our undertakings, I beseech you look back into the former ages, and consider what and how many miserable inconveni­ences and sad disasters have happened to severall people, only for want of good take heede; it was the want of good take heede that cast the Angels out of Heaven: it was the want of good take heede, that [Page 29] exiled Adam from Paradise, that brought the flood on the old World: it was the want of good take heede that brought sire and brimstone on Sodome and Gomorrah, that rent ten tribes from Rehoboams king­dome, 1 King 12. it was the want of good take heede that shut the five foolish virgins out of Heaven, Mat. 25. and it is the want of this good take heede, that shall bring a generall destruction on the wicked and ungodly, 1 Thes. 5. 3.

No more but this, consider I pray you, what is it that brings so many, some to po­verty, some to disgrace, some to sodaine desperate and dangerous deaths? but only the want of good take heede; that you may therefore escape all these inconveni­ences, and thousands more which are most incident to the carelesse; I beseech you re­member the exhortation of Moses in my Text, Take heede to your selves.

Quest. But then as the Souldiers said to John the Baptist, Master what shall wee doe? So may you say to me, you have (we confesse) proved that we should bee cir­cumspect and take heede to our selves, but we would know the manner how wee [Page 30] should doe it, or what it is that we should take heede to in our selves.

Ans. I answere, You must first take heede to your eyes, they are apt to range after iniquity, and if they be not diligently watch't, they prove arch-traytors to man­kinde: untill Adam and Eve lusted with their eyes, sin and Sathan entred not into their hearts, Gen. 3. had not Herod look't or Herodias dancing, hee had not so rashly granted her John Baptists head Mar. 6. had not Potiphars wife given her eyes liberty to behold Joseph, she had not lusted to defile her marriage bed with him, King. 2. had not Sichem seene Dina Ja­cobs daughter, he had never ravish't her, Gen. 34. These evils proceede from licen­tious gazing on such objects, and therefore (saith the Prophet) turne away mine eyes lest they behold vanitie; it was the want of taking heede to the eyes, that made Tarquinius Sextus to ravish Collatinus wife that made Queene Cleopatra to use her brother Ptolomeus as her husband; that made Macareus to lye with his sister Ca­naces, and Menephron to defile his own Mother.

[Page 31] And indeede it is God's great mercy that he hath placed in the eyes, as well the remedy as the malady, fletum & visum, the faculty of seeing, and the sluce of teares, Ʋt qui delinquant videndo, poeniteant plo­rando, that they who have offended by see­ing, may repent by weeping; if therefore thou wilt escape the punishment of wee­ping (I meane of eternall weeping in hell fire) take heed to thine eyes: look not after a woman to lust after her, for then thou hast committed adultrie with her in thy heart, Mat. 5. In a word, make a Cove­nant with thine eyes that they behold nor vanitie.

Secondly, Take heede to your eares which most commonly are more open to Syrens songs, then to heavenly ditties, to obscene communication then to the pre­cepts of God, and therefore Christ sets a double guard at this Port of hearing, and both delivered in the termes of my Text; The first is in Mark 4. 24. where we are bid to take heede what we heare: and the other in Luke 8. 18. where we are bid to take heede how we heare, Psal. 141. 3. hee keepes both these sayings well that heares [Page 32] the word of God diligently, and practises it in his life and conversation constantly.

Thirdly, Take heede to your tongue, for this is often times an unruly member, so unruly that (as one well observes) the port-c [...]llis of the teeth, and the counter­scarfe of the lips are not sufficient to keepe it in, unlesse with David, wee daily pray Psal. 14. 3. Set a watch O Lord before my mouth, keepe thou the doore of my lips.

Take heede to your understanding that it be not corrupted; this is the first doore the Devill knocks at, the first forge where sin is framed, the first commander the De­vill seekes to corrupt, for though he intend to sack the whole citty of our Soules, yet hee makes his first assaults against this Port.

And therefore as the besieged fortifie most where they feare most batteries or assaults, so take we heede to looke care­fully to our understandings, that they bee not blinded with ignorance, nor insnared with the subtiltie of Atheisme, Heresie, Popery, Schisme, or any thing else repug­nant to God and his truth.

[Page 33] Take wee heede to our understandings that they dive not too farre into the hid­den mysteries of the word: There is e­nough revealed both for our faith and our salvation, Mitte arcana Dei, meddle not with the secrets of God: Quod Deus texit, quis revelabit, what God hath hidden, let not the understanding pry into.

Consider wee, that our understanding or intellectuall part, is that which the Devill, Hereticks, Atheists, Papists, Schismaticks, and many other pernicious enemies, much labour to corrupt, and therefore let us take great heede to preserve it.

Take heede to your will, which will be either the seate of sin, or sanctuary of grace; if it be depraved it hath a very malignant influence upon all our actions, and there­fore as besiegers of a Garrison labour most to possesse themselves of the chiefe Sconce or capitoll, knowing, that thence they may command the whole City, so the Devill be­sieging the City of our soule, labours chiefely to captivate our will, because he knows that if that become subject to his Lawes, and embrace his Scepter, all the faculties of the whole man will be tributa­ries [Page 34] to the same service.

Take heed therfore that your wills be not enslaved by Sathans policy, but renued by grace, and regulated by the rule of pie­ty.

Lastly take heede to your consciences, there may be so much said for this, that I shall say but little.

Salomon saies that a good conscience is a continuall feast, Prov. 15. 15. and indeed so it is, if we be weake it is a staffe to sup­port us, if in want, a comforter to relieve us, if in suites of Law, it is the best agent to pleade for us if falsely accused, it is the best witnesse to cleere us, if wrongfully con­demned, it is a most upright Judge to vindi­cate us: There can no estate or condition befall man, either so prosperous or averse, but that the comfort of a good conscience will appeare in it.

It comforts in prosperity and adversity, in sicknesse and in health, in life and in death, and (which is best of all) it yeeldes transcendent comfort at the day of judge­ment: For when among the wicked at the dreadfull day of Jesus Christ, there shall appeare nothing but horrors, frights, and [Page 35] amazements, be heard nothing but feareful shri [...]kes, ululations, cries, and howlings, for feare of the sentence of malediction, that shall there be pronounced against them; even then there shall be nothing but joy, exultation, and heavenly conso­lations to them that have taken heede to preserve their consciences spotlesse, being assured of the sentence of benediction which shall then be pronounced to them, at which time their bodies being reunited to their soules, they shall be both received into everlasting salvation which every one ought diligently to seeke after, which is set forth in the next part of my Text, the duty in these words, keepe thy soule dili­gently; whence we conclude this obser­vation.

2 Obser. That every Christian should have a speciall care of his foule; and keepe that diligently. To this purpose we have both the Precept and President of Gods Children in sacred writ. First for Precept, see St. Paul exhorting us to give all dili­gence to make our calling and election sure, 2 Pet. 1. 10. and Phil. 2 12. he bid us worke out our salvation with feare and [Page 36] trembling, so Moses in our Text, bid us take heede to our selves, and keepe our soules diligently.

As for president, looke on St. Paul, and you shall finde that he was so carefull of his soules salvation, that as the Nicene Fa­thers would not gratifie Arrius in the least compliance with him, so neither would he conforme in any thing to the Doctrine of Seducers: And if you read the life and death of the Martyrs, you shall finde that they were so carefull of the salvation of their soules, that they would not in the least semblance condiscend to the Pagan Perse­cutors, though they might thereby have come off with corporall safety.

But not to trouble you with multiplicity of examples, looke but on one president more, and that shall be David a man after God sowne heart.

The Lord had wonderfully magnified his mercy towards him in many eminent fa­vours, first in respect of his estate, when he tooke him from following his Fathers Ewes great with young, to feede Iacob his people, and Israel his inheritance, Psal. 78. 70. 71. when he translated him from a [Page 37] shepheards crooke to a scepter of gold, Psa. 70. 71. Againe, the Lord did well for him otherwise too, in respect of his strength; for he had as magnanimous a heart, as a Li­on, 1. Sam. 17. 49. And when that proud Philistine Goliah came rayling and defying the God of Israel, notwithstanding his me­nacing tearmes, he encountred with him, and slew him, and so tooke the reproach from Israel. Againe, the Lord did wonder­full well for David, in respect of his beau­ty; for he was a man of a more then ordi­nary pulchritude, as you may see prooved, 1. Sam. 16 12. the Text there sayes, that he was [...]uddy, and withal of a beautifull coun­tenance, and goodly to looke on. Againe, the Lord did wonderfull well for him, in respect of his issue, for he had a marvellous great issue. And I doubt not but David was truly thankfull to the Lord for all these [...]nercies bestowed on him, in respect of his body and his estate. But yet I am resolved that hee minded more the salvation of his soule, then he did all these things: and I ga­ther this from his owne words in the 14. Psalme: he declares that he longs for the salvation of God; and if you looke on him [Page 38] in the Psalme, 25. v. 20. you shall finde that being surrounded with miseries, he hath a speciall care of his Soule, and desires the Lord to keepe that safe, so Psal. 86. 2. hee prayes the Lord to preserve his Soule, and having received some speciall favour for his Soule you may finde him making a so­lemne invitation unto the righteous, to come and heare what the Lord had done unto his Soule, Psal. 66. 16. Come and heare all yee that feare God, and I will de­clare unto you what he hath done for my Soule; thus you see God's children have at all times been so carefull of their Soules, that they would rather suffer death then doe any thing that might hinder the salva­tion of their Soules; such care ought we also to have of our Soules, Wee should keepe them diligently, and that for these Reasons.

1 Reason. First, because of the excellen­cy of the Soule, which consists first in the puritie of it; Secondly, in the unitie and singularitie; and Thirdly in the inequality that is between it and any thing else.

First, in the puritie of it, which though it be shapelesse and immateriall, yet would [Page 39] it make a man heavenly proud, to contem­plate of how divine a nature, excellency and qualitie the Soule is. In puritate est Deo simillima, Aug. li [...] de anim [...] in its puritie it is as a God, and hereupon (saith a writer) let me worship the great God of the little God my Soule: and good to this purpose is that of Seneca. Quid aliud est anima quam Deus hospitans in corpore humano? Senec. [...] 8. ad [...]. what other thing is the Soule, but God lodging in the body? and Bernard, standing in admiration of the ex­cellency of his Soule, breakes out into these words. How beautifull art thou O my Soule! thou art ennobled by the I­mage of God stampt on thee,Quam [...] anima, [...] Bernar [...] meditat [...] adorned with his likenesse, espoused to him by promise, redeemed with the precious blood of Jesus Christ. Quid de te dicam? what shall I say of thee? tu maximum es quod esse potest in parvo loco. Thou art the excellentest thing that may be contained in so small a place as the body. Nobilitas tua omnibus mundanis praeferenda, thy excellency exceedes all earthly treasures. According to this is that of Augustine: as (saies he) the Crea­tor excells all the Creatures, even so the Soule is farre more excellent then any of them.

[Page 40] Secondly, consider the excellency of the Soule, [...]icut Deus [...]nem [...] ita [...] al as ex [...]. Aug. [...] de Ani­ [...]. consisting in the unity and singula­rity of it. God hath given unto one body two eyes, two hands, and two feete, but he hath given it but one Soule, he hath gi­ven two eyes to the end that if one bee blinde the other may see, two hands to the end that if one be weake the other may worke, [...]eus dedit [...] corpori [...] oculos [...] as ma [...]us [...] duos [...] uni [...]a [...] Ber. [...] Medit. and two feeete to the end that if one be lame, the other may walke, but he hath given us but one Soule, which is a jewel invaluable, a jemme immatchable, & a pearle inestimable.

Thirdly, consider the excellency of the Soule consisting in the inequality that is between it and any thing else, what re­compence or what exchange shall a man give for his Soule, Mat. 16. 26. shall hee give a thousand of Rams, or ten thousand rivers of Oyle, shall he give the fruit of his body for the sinne of his Soule, surely all these are not sufficient to redeeme one Soule, Mica. 6. 7. nay ten thousand worlds were not sufficient ransome for one Soule, nothing could doe it but the precious blood of that immaculate Lamb Jesus Christ; this St. Peter affirmes 1. Pet. 1. 19. we are not [Page 41] bought with silver or with gold, or with a­ny corruptible thing, but with the blood of Jesus Christ, as of a Lamb spotlesse and un­defiled.

I beseech you consider then the excel­lency of your Soule; the body of man is a glorious frame, yet it is not comparable to the Soule, for the body is but the taberna­cle, Anima na­turaliter dominatur corpori, si­cut Domi­nus servo. Aristo. lib. 1. Politic. the Soule is the mercy-seate, the body is but the hand maid, the Soule is the mistris, the body is but the pallace, the Soule is the queene-regent governing in that Pallace; the body is but the cabinet, the Soule is the precious jewell lodging in it.

What is it that advances the calling of the Ministery above other callings but on­ly this, that it tends to the good of man's Soule? the study of the Lawyer tends to the good of man's estate, the study of the Physician to the good of man's body, but the study of the Minister tends to the good of man's Soule, which is the better part. The Soule is optimum & primum, the better part, there is nothing like it, there is no­thing that may be compared unto it, Sa­lomon calls it a precious Soule, Prov. 6. and [Page 42] a greater, and wiser then Salomon puts it in the ballance of the sanctuary, and makes it weigh downe the whole world; What shall it profit a man (saith our Saviour Je­sus Christ) to win the whole world and lose his own Soule? Mat. 16. 26. And I pray see if he bee not a great loser that gaines a world and loses his Soule? for suppose a man were sure to live as long as Nestor,Proper. lib. 2. & Iuven. Sat. who is reported to have lived three hundred yeeres, and could have his health all that time, and never be sick; suppose he had as much riches as Cressus, as much beauty as Absalon, as much strength as Sampson. Supposes he had as much worth in him, as the Romans ascribe to their Ca­toes, Curioes, Fabritioes; the Greekes to their Socrates, Solon, Aristides, Homer, to Agamemnon,Os occules (que) Jovi pares. affirming that he was like Jupiter in feature, Mars in valour, Pallas in wisedome; suppose all eyes were upon him, all tongues spake well of him; sup­pose he had such a glorious fame, that men came as farre to see him, as the Queene of Sheba did to see Salomon,Navigat. Vertom. lib. 3. gaze on him as the Aegyptians did once on honoured Jo­seph, the Arabians on fayre Vertomanus, [Page 43] suppose men praysed him as much as Tully did Caesar,Oration. pro Rege. Plato did Socrates, let his eares be delighted with as much variety of mu­sick as Alexander had from Timolaus, the Thebans from Amphion, the Mariners from Orpheus; suppose men acted such playes before him as the Romans acted in their Theaters and Amphitheater, let men shew him such sports and pageants as the Greekes had in their Olympian, Pythian, Istmian, Athenian and Corinthian games; suppose he have houses like Nebuchadne­zars Babel, Gardens like that of Adonis, Orchards like those of the Hesperides; suppose he fared at home as deliciously, as he in the Gospell, Luke 16. 19. 20. and when hee went abroad be feasted with more varieties then Esther entertained A­hasuerus, Esth. 7. Dido Aeneas, or Cleopa­tra Mark Anthony; let him be attended with more men then Salomon; let him so­lace himselfe among his lascivious concu­bines as Heliogabalus and Sardanapalus;Justin. li. 1 Jo. in e [...]us vita. let him hunt more then Leo the tenth;Shyrlics Relation. hawke more then the Persian kings; Card and Dice more then the Thebans; and suppose (if it be possible) that he enjoyed [Page 44] all these pleasures all the daies of his life here, yet if he lose his soule hereafter, he is most miserable, and that sad catastrophe brings more torments, then all his former fruitions brought him pleasures: consider this I beseech you, that your soule is more excellent then any thing you can have, and therefore take heede to your selves, and keepe your soules diligently.

2 Rea. Secondly, we should looke so carefully to our soules, in regard of the ne­cessity of the salvation of the soule; Cer­tainely there are many things which we pursue and seeke after with eager, and un­cestant labour and desire; which are not absolutely necessary, such as are riches, ho­nours, and preferments; I may say of these, as our Saviour said unto Martha, Luke 10. 41. 42. You are troubled about many things, but there is but one thing necessary, and that is to make your election sure, to labour diligently for the salvation of your soules.

3 Rea. Thirdly, we should looke care­fully to our soules, in regard of the diffi­culty of attaining to salvation; It is not so easie a matter as some suppose it is, to get [Page 45] our soules into Heaven,Facilis de­scensus a­verni. Sed revocare gradum su­peras (que) e­vadere ad auras, hic labor hoc opus est. it is easie to fall in­to sin and so consequently into Hell, but it is a difficult matter for that soule that hath once beene entangled in the snares of sin, to become retrograde, and turne backe a­gaine into the waies of righteousnesse, it will be a hard matter for the covetous man whose heart hath beene long imprisoned within the walls of covetousnesse, to for­sake his covetousnesse, and become bounti­full; it will be hard for the ambitious man whose heart hath beene only set upon ho­nours, who hath not feared the greatest ha­zard, or omitted the least opportunity that might further him in attayning thereof, to forsake his ambition and become humble. In a word it will be hard for any one that once devoted himselfe to sin, to become the servant of God; and therefore (as we are exhorted in my Text) we ought to take heede to our selves, and keepe our soules diligently in the waies of salvation, because that having once wandred out of the right way, we cannot with facility returne into it againe.

4 Rea. Fourthly we have great reason to keepe our soules diligently, in regard of [Page 46] the miserable and wretched condition of the lost soule. Certainely had I the tongues of men and Angells, I could not relate unto you the wofull condition of the lost soule; but this is that which aggravates their tor­tures, beyond compare, that as they are [...]aselesse, so also are they endlesse: other losses may be recovered, but the lost soule that is cast into the bottomlesse pit of per­dition cannot be recovered.

A man may lose his estate, and may re­cover it with more then he had before, he may lose his health and may recover it with more then he had, he may lose his credit, and may recover it with more esti­mation, then he had before, but if once he have lost his soule he must never looke to recover that againe; Poets and Historians writ of some that have gon to Hell and re­turned againe,Hom. Od. [...] Virg. Aen. l. 6. as of Ulysses that went thi­ther to consult with Tiresias, Aeneas that went thither to talke with his Father An­chises: Ovid. M [...]t. lib. 10. Orpheus that fetcht his Wife Eu­ridice thence, Pythagoras also that going thither reported at his returne, that he saw Hesiod tied to a brazen pillar, and Homer hanging on a Tree full of Snakes, for feig­ning [Page 47] such things on the Dieties:Laert. de vita Philo. l. 8. in Py­thag. Admiran­da canunt, sed non credenda Poetae; these be strange things, but they are not true, for the Scripture assures us that there shall be no returne from Heaven or Hell:Tert. lib. de anima, cap. 29. If any man be cast into Hell, though his eyes gush out with rivers of water, yet there shall be no one to comfort him, no one to helpe him, no one to doe so much as coole his tongue with a drop of cold water. O that we had hearts to consider this, that so we might take heede to our selves, and keepe our soules diligently.

5 Rea. Lastly we should looke carefully to our soules, for if they be lost, body and all is lost, and if they be safe, body and all will be safe, for where the soule at death goes before, the body at the resurrection will follow after. Good to this purpose is that of Chrysostome: if (saies he) we neglect the soule, the body cannot be saved, for the soule was not made for the body, but the body for the soule; he therefore which neg­lects the soule, being the first and chiefest part, and mindes the body only, loses both, but he that seekes after the salvation of the soule, though he neglect the body, yet by [Page 48] the soules salvation,Si animam negligamus, nec corpus salvare pa­terimus, &c. the body also shall be saved, which is most elegantly set downe by Aristotle, Lib. 7. metaphysic. ex sanitate a­nimae fit sanitas in corpore, by the safety of the soule, safety is wrought to the body. If you have but so much faith as a graine of mustardseede to lay hold on Jesus Christ,Chrysost. de recupe­ratione lapsi. as the Saviour of your soule, your body shall be sure to be saved also, Rom. 8. 32. he that spared not his owne Son but gave him to death for us, shall he not with him give us all things else that are necessary?

I might give you more reasons why we should seeke so diligently after the salvati­on of our soules; But I must not be totus in singulis: I therefore proceede to Appli­cation, and the use which we shall make hereof is twofold.

First, it serves for confutation.

Secondly, for exhortation.

1 Ʋse of consutation.

Have we such great cause to seeke dili­gently after the salvation of our soules? Sure then they are much to blame that care more for temporall things, then they doe for the salvation of their soules. Some pro­digalls what cost doe they bestow upon [Page 49] Houses, Horses, Hawkes, Dogs, and what cheap account do they make of their souls: the House must be magnificently built and fur­nis [...]t, the Horse must be pampered and kept fat and faire, [...] and all things must be brave and gorgeous, but there is no care taken that there be [...] a beautifull soule.

I have read of a spruce Roman, that riding through the streets of Rome on a leane horse, was demanded by the Censor, why hee be­ing so spruce a man, rode on so poor a horse. Unto whom he answered ego curo incipsum, servus vero equum. I take care for my selfe, but my servant for my horse; In like man­ner I doubt there are many that onely take care for their bodyes, but neglect seeking af­ter the salvation of their soules.

Some there bee, that esteem more of agili­ty of body then fervency of spirit: others esteem more of strength of the body, then grace of the soule: others there be, that e­steem more of beauty of the body, then puri­ty of the soul; and if such as these have beau­ty, how doe they mince and trip it up and downe, contemning and despising others? and yet God knows beauty is but a deceiving [Page 50] vanity: favour is deceitfull, and beauty is vaine. Forma est mera deceptio visus, beauty is a meere deceiving of our selves, a meere flout, a meere scoffe. For what face is there, bee it never so beautifull in youth, but if it live long it will be plowed with the furrows of old age? and if it live not to old age, yet it is subject to deformity many other wayes; and yet some are more enamoured with this vanity, then they are with their soules.

The covetous man cares not what becomes of his soule, so he may have but plenty of riches: these count wealth the summum bo­num, the chiefe good, and therefore seek one­ly after it, and not after the salvation of their soules: these are the seed of the Serpent, and indeed have the curse of the Serpent sticking on them, to licke the dust; these covetous wretches deface the image of God that was stamp't on them, by continuall rubbing a­gainst the earth: these like wormes and no men crawle upon the ground, or like hogs they go rooting downe-wards in the earth; and indeed they may well be compared to hogs, for as hogs are alwayes rooting down­wards in the earth, and seldome or never look upwards, till being ready to be killed they [Page 51] are layd flat on their backes, and forced to it; so these covetous miscreants goe groveling downe-wards, and lye scraping in the dung-hill of this world, and never looke upwards, or thinke of heaven or salvation, till wrest­ling with the pangs of death they are thrown flat on their backes, and then perhaps the Mi­nister is sent for, the sacrament and heavenly things desired; but if the Minister perswade them before this time to be weaned from the world, and to seeke diligently after the salva­tion of their soules, they are ready to say as the devils to our saviour, art thou come to torment us before our time, they are loath to be saints too soone, and if they must needs be weaned from the world, they would put it off till the last day and houre of their death, when they can enjoy it no longer.

It is fabulized that the crab gave the Ser­pent his deaths wound, for his crooked con­ditions, and seeing him stretch himselfe out straite, said, At oportuit sic vixisse, you should have lived so. Let the covetous worldling that seekes not after the salvation of his soule take heed that when he lyes gasping as it were in the suburbs of death, and begs for salvation, that God answer him non at opor­tuit [Page 52] sic vixisse, but thou shouldest so have lived, as that thou mightest now have beene sit for heaven.

But me thinkes I heare this earth-worme say, [...]ject. I doubt not but I shall go to heaven, for I am not such a notorious offender as such and such are, I am no adulterer, no drunkard, no swearer, and the like. I onely affect this sin of coveteousnesse, and I hope that for all this, I may be saved.

To this I answer, [...]sw. yet not I, but the Apostle. Be not deceived, for neither idolater, nor adulterer, nor drunkard, no nor the covetous person shall enter into the Kingdome of hea­ven. Ephe. 5. 5.

Againe the ambitious man cares not for his soule, so he may have honours here: how many such be there, that spend all their time in seeking after honour, and neglect many blessed opportunities offered to them for the salvation of their soules?

The voluptuous person devotes himselfe wholly to pleasures, and with the Epicure thus sings to himselfe, ede, bibe, lude, charum praesentibus exple corpus deliciis post mortem nulla voluptas, eate, drinke and be merry, let us fill our selves with new wine, and crowne [Page 53] our selves with rose buds, let us take our plea­sure while we live here, for there is no pleasure hereafter. And indeed to them there shall be nothing but weeping and wailing and gna­shing of teeth.

I might much enlarge my selfe in marking out others that come under this reproofe, such as is the amorous wanton, that spends that time which he should spend in seeking after the salvation of his soule, in courting some faire face, some beauty of the times, and thinkes of no other heaven, then the fruition of his mistris favour, and counts her smile the onely vision beatisicall, never considering that death is courting that face as well as he, and oftentimes proves the most successefull, at least the most revengefull corrivall: taking her from him, or him from her, and turning them into another world to embrace, but what? eternall flames.

Such also is the profuse gallant, that spends his time in gaming, and not in seeking after salvation, that sits downe to eate and drinke, and rises up to play.

Such also are your fantasticall women that spend their whole time in tricking and [...]rimming, tyring and dressing their bo­dies, [Page 54] and seeke not after the salvation of their Soules. [...]en. Dum moliuntur dum comun­tur annus est, the morning is gone before many of them know it is come; at least by any serious holy duty which they have performed therin: these will not have so much as a pin out of order in atyring their bodies, but care not for beautifying their Soules with Grace; these spend their time in looking glasses to see their bodies gor­giously attyred, but looke not into the looking glasse of God's word, to be taught the way of saving their Soules. In a word, these are very carefull to enquire after the newest (French, Italian or Spanish,) fashi­on, but take no paines to enquire after the way that leades to salvation, they are bet­ter and constanter customers to new fashi­oning taylers, then they are auditors to the best preaching Ministers, and will give more to him that shall make them a new fashioned suite, then they will to him that shall preach salvation to their soules.

I could enumerate many more, but it is high time to close this use.

2 Ʋse.

Exhort. Secondly, have we such reasons [Page 55] to seeke after the salvation of our soules▪ Let us then be weaned from the world, and consider what danger they are in, that on­ly hunt after the pleasures, profits and ho­nors of this world, and neglect seeking af­ter the salvation of their soules.

It is storied of Lysimachus, that he being much necessitated for want of drinke, par­ted with a whole kingdome for a drop of cold water, and afterwards repented in these words, O pro quant illo regnum perdidi? O for how little have I lost a kingdome? even so will the covetous, the ambitious, and the voluptuous man, the profuse gal­lant, the amorous wanton, and the fanta­stick woman; Repent with O pro quantil­lo! O for how little pleasure, how little profit, how little honours, how little pride and the like, have we lost the kingdom of heaven, the eternall salvation of our preci­ous Soules.

I beseech you therefore, settle not your affections on the things of this life, but on things that are aboue. Remember the ex­cellency of your creation.

[Page 56] God hath given you a lofty countenance that you might not as beasts looke downe­wards, nor as wormes crawle on the earth, nor as hogs bee allwayes feedeing on the acornes of this world: but that you might looke upwards and seeke after that Kingdom which he prepared for his ser­vants. O then bee not slaves to the world when you may bee Kings in Heaven: think on the excellency of your soules. Re­member the aduice of Moses in my text, take heede to your selves and keepe your soules diligently.

And that you may the better performe this, consider these two motives.

1 Mot. First, consider the vanity of the things of this life. I might prove that there is nothing but vanity, vicissitude and uncer­tainty in all those earthly things which we delight in: but I will confine my selfe to the examination of that trinity which worldlings most adore (to wit) honors, ri­ches, and pleasures.

First, how uncertaine is honour? It is but the breath of the vulgar, which being but winde, [...]onor est hono­ [...]nte. changes with the winde; did not the people even now salute our Sav [...] ­our [Page 57] with Hosanna, blessed be he that com­meth in the name of the Lord, and present­ly they cry out against him to have him crucified, John 12. 13. was not Paul and Barnabas honoured by the Barbarians, as though they were their Paganish gods, Ju­piter and Mercury, Acts 14. 12. and in the same chapter ver. 19. we reade that they were stoned as malefactors, was not Christ counted a Prophet? Mark 6. 15. and presently a Devill, Jo. 7. 12. 20. how soone was Pharoah and his pompe drowned in the red Sea, Exo. 13. 28. Adonibezeck disgracefully mangled. Jud: 1. 6. Agag a king hewen in pieces 1 Sam. 15. 33. Ne­buchadnezar turn'd out as a beast: B [...]jazet carried up & down by conquering Tamber­lain in an iron Cage; by all which you see that it is not wisdome to place our de­lights in honours, which are exceeding lubrick and subject to change.

Secondly, you shall find the like uncertain­ty in pleasures. Alas how short lived are they, even the best of them perish as vapours, or as the untimely fruite of a woman, they are dasht in a moment. Looke on Adoniah fea­sting in great jollitie, 1 Ki. 1. and you shall [Page 58] finde that the news of Salomon proclamed king, and the noyse of trumpets turned his joy into sorrow, his myrth into mourning; the like you may see in Baltazar, who when he was feasting with his Lords and Concubines, there appeared an inscription on the wall, which soone turned his jolli­ty into sadnesse, made his joynts loose, and his knees smite one against another, Dan. 5. 3. 4. 5. therefore it's no trusting to the plea­sures of this life.

Thirdly, you shall finde the same uncer­tainty in riches; they often times take the wings of Eagles, and fly away, when we think we have them surest; they skip from man to man, like some fawning dog, or in­sinuating whore: for proofe hereof looke on Job, who in the morning had 7000. sheepe, 3000. Camels, 500. yoke of Oxen, and 500 shee Asses, and at night was be­reft of all.

Quotidian experience proves that riches are uncertaine, for how many bee there, Noblemen and Gentlemen, Mar­chants, Mariners and Tradesmen, Citi­zens and Countrymen, who formerly were able to relieve others, and now want to [Page 59] support themselves, who formerly had store of gold & silver, and now some of them are (as great Bellisarius, who thrice rescued Rome was) forced to say, Date obolum Bellisario, one single halfepenny to Belli­sarius, so these who formerly lived as Croe­sus are now as Colon: Fallen from a mountaine of riches, into a valley of po­verty, some by carding, dicing and ga­ming, some by false servants, some by ex­torting U [...]reres, some by Haukes, Hounds, and Horses, and some by whoring, being eaten up of their owne lusts, as Acteon by his owne dogges: Thus you see that these things are uncertaine in respect of them­selves.

You may also see them uncertaine in re­spect of our selves: for if wee were sure of them, yet wee are not sure of our owne selves; we are as subject to change, as ri­ches, honours, and preferments are, wee change in a moment, in the twinkling of an eye.

The second motive to stir us up thus to seeke after the salvation of our soules, is, the consideration of the blessed condition of the soule that is sav [...]d, instead of the cor­ruptible [Page 60] drosse of this life, they shall have treasures incorruptible, glory unmatchable, solace inalterable, mirth immeasurable, and perfect felicity unto all eternity. Eye hath not seene, neither hath eare heard, neither can it enter into the heart of man, what things God hath prepared for those soules that shall be saved. Mar. 13. 35.

Now therefore, as when Monica (Au­stens mother) heard an excellent discourse of the joyes of heaven, sayd, Quid facio hic? What doe I heere on earth? so say I, what doe we heere, planting our affections on the things of this life? let us transplant our affections, and set them on things that are above. Some may object thus:

Object. Is it not lawfull to seeke at all af­ter the things of this life?

Ans. I answer, it is: you may, nay you are bound in conscience to provide for those that are under your tuition, but you must not spend all your time herein, and neglect seeking after the salvation of your soules, you may in a moderate way seeke after the things of this life, but you must not doe it immoderately, you may use the world, but it must be as if you used it not, [Page 61] you must so live heere as if your conversati­on were in Heaven, you may salute the world, but you must take heede that you doe not hugge and embrace it.

To conclude, in a word, I beseech you doe as our Saviour exhorts you, Mat. 6. 33. seeke yee first the Kingdome of God, and his righteousnesse, and all other things shall be added to you: make sure of Jesus Christ to be the Saviour of your soules, and you shall be sure that God will give you all things else that are necessary for you; which that you may doe, I desire every one of you, to remember and practise this ex­hortation of Moses in my Text, with which I began, and now end. Only take heed to thy selfe and keepe thy soule diligently.

I have done with my Text.

I know it will be expected that I should adde some Laurell to this Hearse, by [...]lazo­ning the great worth of the noble party de­ceased▪ and I am sure I might without flattery speake much to his honour, for those who knew him best, knew him to be of an affable and amiable carriage, courte­ous to the meanest, exceeding charitable to [Page 62] the poorest, and most upright towards all, &c.

But I know that Funerall Sermons are not made as Panegyricks, or commendato­ry Orations to proclaime the worth of the dead, but for instruction to the living; and therefore I shall forbeare to speake more now, but I shall (God willing) write of him by way of Elegy; which shall be expo­sed to publique view.