THE Apostle Peter , who vpon his worthy Confession , Thou art Christ the Sonne of the liuing God , heard that benediction ; Blessed art thou the sonne of Ionas : Vpon his inconsiderat diswasion , Be it farre from thee Lord , it shall not be so to thee , heard also that sharpe reprehension , Goe behind me Satan . Thus as good Lawes doe arise out of mens euill manners : So vpon Peters frailtie our Sauiour takes occasion to deliuer this Caueat , If any one will be my Disciple , let him take vp his Crosse and follow me . Now because this might seeme too bitter a pill to the weake stomakes of the Disciples , he shewes in the next words how dangerous it is to neglect the taking thereof . For , Whosoeuer will seeke by shunning the Crosse to saue his naturall life , shall lose eternall life ; the folly and misery whereof hee propounds in these words . For what shall it profit a man to gaine the whole world , and to lose his Soule ?

In handling of which words I purpose , God willing , to obserue , 1 The manner 2 The matter of the speech .

For the maner , it is by way of Interrogation : and for the matter , it is by way of Comparison , setting forth the transcendent excellency of the soule aboue the whole world , and consequently the correspondent care to be had for preseruation of it .

First , of the manner of the speech .

In Interrogations we are to consider the nature and vse of them .

For their nature , they are commonly either vehement affirmations , or Negations .

Affirmations , Act. 26.27 . as in that speech of Paul to Agrippa , O King Agrippa beleeuest thou the Prophets ? For the Apostle himselfe maks answer . I know that thou beleeuest . Negations , Rom. 6.1 . as in that to the Romans , Shall we continue in sin that grace may abound ? For Saint Paul also answers with vehemency , God forbid . And such is the interrogation in this place . When Dauid saith in the 130. Psal . 130.3 . Psal . 130. Psalme , If thou Lord shouldest marke iniquities ! O Lord who shall stand ? Chrysostome saith thereupon , Vtique ille millus est surely , that who is no body at all : And so may I say of our Sauiours words , What should it profit a man though he should win the whole world , if he loose his soule ? Vtique illud quid ni hil est , surely that what is nothing at all . It shall bee to him no true gaine , but a most lamentable losse .

The vse of Interrogations is to presse some matters of waight or difficulty vpon the heart and conscience of the hearer . And what thing is there of more waight then the soule ? What more difficult then to win the affections of a carnall man from the loue of the world ? Therefore this Interrogation chargeth the wordes strongly , that they may make a battery in the heart of a worldling .

And indeed Interrogations are excellent to informe the iudgement , to continue the conscience , and to confirme the memory .

To informe the iudgement : for they stirre vp the vnderstanding to conceiue , and seriously to consider what is spoken .

Therefore , Genes . 3.9 . whereas Almighty God cals to Adam , Where art thou ? Hast thou eaten of the Tree , Chrysost . in Gen. Hom. 17. which I forbad thee ? Saint Chrysostom calles this Benignam interrogationem , a gratious interrogation , by which God speakes in effect to Adam , Reuel . 2.5 . as Christ to the Church of Ephesus , Consider whence thou art fallen .

Againe , they are powerfull to convince the conscience . Deut . 10.12 . Therefore Moses speakes thus to the children of Israel . And now O Israel , what doth the Lord thy God require of thee ? but to feare the Lord thy God , to walke in his wayes , to loue and serue him ? Wherein hee apples to their consciences , that their hearts may giue an echo , whether Gods abundant fauours may not iustly challenge an exact obedience ; as if he should say with the Prophet Isaiah , Esay ●3 . Thou man of Iuda , & thou inhabitant of Ierusalem , iudge I pray you betweene me and my Vineyard .

Againe , they are excellent to confirme the memory . Eccles . 12.11 . The words of the wise , saith Salomon , are like goades and nayles ; they are like goades in piercing , and like nayles in fastening instructions in the hearts of the hearers . And such is the forme of our Sauiours speech : his interrogation is like a threed , whereby the Iewels of holy directions are tyed , lest the memory of the hearer , becoming like a leaking vessell , the same should bee lost .

And here behold the great Doctor , Christ Iesus , hath taught vs how to teach ; that is , to take the best courses for pressing of our Doctrines vppon the soules and consciences of the hearers , not regarding so much to speake to a curious eare , as to a religious heart . To whet and sharpen them ( as Moses speakes , Deut . 6.7 . Act. 2.37 . ) that they may pierce the hearts of our hearers , as Peter did the hearts of his happy conuerts . I doe not like those indigested meditations of meere talking and Tautologizing preachers . I wish euery one to bee like a rich Marchant , and a good householder , that brings out of his stocke and storehouse things new and old ; and I say with Chrysostome : Ne mihi proponus illum qui sine affectu philosophatur , Chrys . ad pop . Antioch . hom . 70. though I regard not ydle affectation : yet I care not much for him that preaches without feeling and affection . What is a Rhetoricall florish without substance , but a tinkling cymball ? and what is a materiall discourse without forme , but a sword without a point ? wee must therefore charge the Canons of our holy directions both with powder and shot , I meane with matters and forme , ( in waighty cases especially ) , that they may cast downe the strong holds of time , and cause the hearer to fall downe on his face , and worship God , and say , surely God is in these men .

And here againe is vse of our Sauiours exhortation , Luke ● . 18 . Take heede how you heare ; for if Christ hath beene carefull to speake effectuall , should not wee bee as carefull to hearken diligently ? Wee must not bee like the houreglasse , which hath the sand running from one end to another . What we heare should not goe in at one eare , and out at another ; neither should our hearts be like the anvile in beating backe the hammer of exhortation . Ier . 23.29 . But as Moses said of the burning bush , I will turne aside and see this great sight : Exod 33●… So must wee retire our thoughts diligently : ponder and consider seriously , what is spoken , perswading our selues , that when matters of waight are thus vehemently vrged , the Lord would haue vs entertaine them with our best attention , and lay them vp carefully in our hearts , as the blessed Virgine did the words of our Sauiour for our saluation . Luke 2.57 .

Thus haue I made the manner of Christs speech , the gate into the City , the doore into the matter of my Text : that it may be as a preparatiue to stirre vp your hearts to a diligent consideration of these two mayne points .

1. The vanity of the world . 2. The excellency of the soule .

Of which I purpose to speake in order ; and from them to deduce this conclusion : It is extreame misery and folly , euen for the gaine of the whole world , to lose the soule .

And as in commerce and commutation men will consider seriously , & seuerally the worth of those things which are to passe in traffique , by buying or exchanging : so must we doe in this case , except wee will sit downe by the losse .

The world in Scripture is diuersly taken ; there is fex mundi , Iohn 17. 1. Ioh . 2.2 . Math . 24.21 . Math . 18.7 . and flos mundi : a world of reprobates , and a world of the Elect . There is a world contayning , and a world contained . But in this place it is with the largest extent .

For here is both Haec fabrica quam videmus , euen all that goodly fabrike which we behold , August . in Psal . 34. as Saint Austine calles the world ; {αβγδ} , all that is in the world , 1. Ioh . 2.16 . as Saint Iohn speakes .

If I could set before your eyes all the world as it were in one Sunnebeeame , It is said he saw all the world , veluti subvno solis radio . Greg . dialog . lib . 2. cap . 31. as it is in that fabulous Dialogue concerning Benedict ; If I could shew you in a moment , as Sathan did our Sauiour , euen all the Kingdomes of the earth , Math . 4.8 . and the glory of them , as it is in the sacred story ; Whatsoeuer is resyding vpon the ponderous center , whatsoeuer is included within the compasse of the vast circumference ; The whole world . this {αβγδ} doth comprehend it . Concerning all which Salomon , forth of his great wisedome and experience , hath giuen this briefe censure ; Ecclesa . Behold all is vanity and vexation of Spirit .

And so must I , in viewing the vanities of the world , Phil . Jud. de mundi fabric . as Philo Iudaeas speakes , contriue a great picture in a litle ring , close vp a great building in a small modell , and set foorth the whole world in a litle Mappe . I may say of the worlds vanities , as Saint Ambrose speakes of Iudithes vertues , Prolixum est enumerare omnes cognoscite aliquas . Amb. de viduis . It were a tedious taske to recken vp all ; consider some few of them .

And first , all things in the world are vaine , in respect of vse without a diuine blessing vpon them . They can neither giue health to the body , nor grace to the soule . The perfumed robe cannot preuent the infected ayer , the noble Garter cannot cure the yrksome Gout , the imperiall Crowne cannot helpe the painefull head-ach , the chayre of estate cannot keepe out cares and feares , the awfull Sword and Scepter cannot keepe off Gods dreadfull iudgements . Though Pharaoh would haue resigned his Crowne and Kingdome , hee could not keepe the frogges from his chambers , Exod . 9.10 . the blood from the waters , the borches from the body , nor obstinancy from his soule . The rich mans great possessions and full barnes could not redeeme his life , Luke 12.20 . nor bale him for one night . All Diues wealth could not purchase one droppe of water to coole his tongue . Luke 16.24 .

The whole world if it were at a mans disposing , could not giue him Faith , Repentance , the guift of prayer , or the least degree of grace ; nor obtaine him pardon euen for the least sinne that euer he committed .

Such goods , Talibus bonis non siunt homines boni August . Epist. 121. saith Saint Austine , cannot make men good . If all humane excellency might meete together in one person , as it were so many Sunne-beames in one center , yet behold all were vanity . Esay 40.6 . All flesh is grasse , and the glory thereof as the flower of the field .

Againe , as they are vaine for vse , so are they fraile for substance . Chrys-in Rom. hom 20. 1 Cor . 7.31 . Tertul Cont . Marc . 1.13 . The world is Persona quaedam scenica , and the fashion of it passeth away . Diuers Philosophers , saith Tertullian , were loath to ascribe a beginning to the world , because that would necessarily inferre an ending , Philo . de decem praecept . ( for ortus is principium interitus ; ) But wee by Faith doe knowe the infancy of the world , Heb . 11.3 . and behold by experience her declining estate . And as it was once nothing but a toha and bohu , Gen. 1.2 : euen a confused Chaos : So some shall liue to see the day of her totall dissolution . 2. Pet . 3.10 . For the heauens must passe away with a noyse , and the elements melt with heate , the earth and the workes therein shall be burned vp . Greg . in Euang . Hom. 4. Therefore Gregory saith truly , mundi voces ruinae , though the word of God were silent , the world proclaimes her owne ruyne . Aud if the world might alwaies remaine ; yet experience doeth manifest , that we cannot alwayes remaine in the world : Eccl. 1.4 . for one generation passeth , and another commeth , like the ebbing and flowing of the waters . Though some bee like the head of gold , some like the brest of siluer , and others like the thighes of brasse , Dan . 2.45 . in Daniels Image , yet death is a stone cut out of the mountaine of mans transgressions , that dasheth all to pieces . Though men shine in glory like starres in the firmament , yet is it but for a while ; they must in time vanish like comets . Scarce any of vs but haue liued to see the setting of three the most glorious starres that euer shined in our Hemisphere . Queene Elizabeth the Phenix of her sex , Prince Henry the mirror of his age , and the late gracious Queene Anne . Neither could Crownes , or Kingdomes , ransom or rescue them from the hand of the graue .

Sic transit gloria mundi .

Againe , as they are fraile for substance , so are they inconstant for continuance . They wax and wane like the Moone , they ebbe and flow like the Sea , so saith Nazianzen , Nazianz . Orat . 23. Haec vniuersitas fluctuat . And therefore hee fitly calles the world an impostor . If any thing seeme more excellent then other : Decursus honorum . it is the course and confluence of honours & aduancement . Yet haue wee seene the Moone of great mens honours beene ecclipsed at the full , and the Sunne of their pompe goe downe at noone : as Amos speakes . Amos 8.9 . Are not men ambitious of honours well compared to climers of Nut-trees , some breaking their neckes with climing , others their teeth with cracking the nuttes ; how haue wee seene some followed with Hosannaes , and not long after pursued with Crucifiges , Hest . 3.1.7.10 . that haue triumpht with Haman , that great Courtier , and haue afterwards had cause to feare Hamans doome : Dan . 5.4 . Euen when Baltasar in his greatest iollity was quaffing and carowsing healths in the sacred vessels : Deaths Secretary , the hand writing on the wall , told him he was waighed in the ballance , and his Kingdome was finished .

When Alexander in the height of his glory kept ( as the History saith ) conuentum terrarum orbis , a Parliament of the whole world , himselfe was summoned by death to appeare in another world . Erat res spectaculo digna , Iustin . lib . 2. saith Iustin , It was a wonderfull precedent of the vanity and variety of humane condition , to see mighty Zerxes flote and fly away in small vessell , who before wanted Searoome for his shippes . But if euer there were a liuely spectacle of the worlds vanitie and misery , 2. Kings 25. it was Zedekiah , who of a potent King became a miserable captiue : saw his children slaine before his face , after that had his eyes put out , and dyed miserably in prison .

Againe , as they are inconstant for continuance , Hieron in Vab . 3. so are they in possession without content , Quod placiut displicet , that pleaseth vs to day like a fresh nosegay , to morrow doth displease vs as withered flowers ; The rich man is as much troubled with his aboundance , as the poore man with his pittance . Luk . 12.17 . What shall I doe saith the rich man ; and what greater straite can the poore man bee brought into by his pouerty ? The Lacedemonians , According to the disposition of man . Iust . lib . 6. more humani ingenij saith the Historian , hauing got Athens , are not content , except they be Lords of all Asia . When Pyrhus hath sacked Rome , Plutarch . in vis . Pyrrhi . hee will subdue all Italy ; when Italy is subdued , he will conquer Carthage ; when Carthage is conquered , he will set vpon Macedonia ; and will neuer rest so long as a stone remaines to bee rowled . The heart of a man is little in quantity , but large in desire . Though you fill the hands , the chestes , the house : yet is the heart hardly satisfied .

The whole circular world cannot fill the triangular heart of man .

Lastly , as the world is insufficient for content , so is it dangerous in fruition , and oftentimes becomes a snare to the soule of the carelesse .

The world is Sathans factor , Lequeos a dextriset a sinistris , Bernard . Chrys . op . impers . Hom. 39. and hath snares on both hands . It is fitly compared by the ancient to the brackish sea , wherein are rockes of Pride , shelues of Presumption , gulfes of despaire , tempests of Vanitie , pirates of iniquitie , sent out by Sathan with Pinaces of infinite temptations . It is indeede the pandor of vice . It stirred vp Balaam to curse the Israelits ; Numb . 23. made Demetrius an Orator for Idolatry , Act. 19.26 . inticed Iudas to become a traytor : Math . 27.15 . and as it is the pandor of vice , so is it the burre and bane of grace . The Farme , Math . 22. Luk . 14. the Marriage , the Merchandise , keepe men from the heauenly banquet .

And are the things of this world so vaine in vse , so fraile in substance , so inconstant for continuance , so insufficient for content , so dangerous in fruition ?

The due meditation of this may cause vs to hearken to Saint Iohns dehortation ; Loue not the world , 1. Ioh . 2.15 . neither the things of the world . It may bee a good meanes to waine our affections from such fading vanities , and to settle them vpon the soules felicitie . As Themistocles father , Plutarch . in vit . Themist . to withdraw him from ambitious aspyring , had him along the shore , and shewed him the racke of old Gallies ; therein demonstrating the state of men in eminent place : so haue the Scriptures shewed , and experience manifested these vanities and miseries , to withdraw our affections from the loue of the world , and to fix them vpon the care of the soule . For the care and loue of the world and of the soule , in an extreame degree are so opposite , that they cannot stand together ; as it is in nature , so it is in grace : Generatio vnius est corruptie alterius . The more care wee haue of the world , the lesse wee haue of the soule . When Demas imbraces the world he leaues the Apostles ; 2. Tim . 4.9 . but when Paul cleaues constantly to Christ , Phil . 3.8 . he counts all dung and losse in comparison of him . Therfore as the woman in the twelfth of the Reuelation , Reuel . 12 1. being cloathed with the Sunue , tramples the Moone vnder her feete : So must wee , ( if wee haue put on Christ the Sun of righteousnes , Mal . 4.2 . ) trample all sublunary things vnder the feete of our affections . Like the three children in the third of Daniel , Who ( saith Chrysostom ) by the wings of Faith had their hearts so eleuated , Chry hom , quod nemo leditur nisia se . that they esteemed the Kings Court , Veluti ergastisqualorem : euen as a loathsome prison .

Now for the better moderating of our affections , these meditations will be helpefull .

First , Luk . 12.15 . let vs consider , that no mans life stands in aboundance . That nature is content with litle , grace with lesse . Though a great Kingdome cannot content Philip of Macedon in the time of his life : Exigua terre portio Plut Moral . de exsulio . Platina in vita Ceustun . 3. yet a small portion of ground will suffice him at the day of his death . Though three kingdomes seeme not enough for great Saladine whilest hee is aliue ; yet when hee is dead his winding sheete is all that he carries with him .

Againe , let vs consider that our liues are short and vncertaine . Chry . de Laz . Con . 2. Wee are , saith Chrysostom , like actors on a stage ; when the euening is come , and the stage dismissed , the King and the Captaine lay by their personated parts : and so when the Comedy or Tragedy of our life is ended , all worldly ornaments and honours are then remoued .

Then the rich and the poore meete together , as Salomon saith . Prou. 22.2 . They meete in the graue , and there poore Codrus is as rich as pompous Craessus . Therefore as Plutarch saith of Demosthenes , Spiritus angustia , &c. Plutar . in vita Demosth . His short breath and long periods did not well agree : So Gregory sayes well , Greg . in Euang . Hom. 32. Longa nostra desideria increpat vita brevis . Our short liues may very wel check and abridge our immoderat desires .

Againe , let vs consider that the eye of our all-sufficient God is still watching ouer vs. Math . 6.32 . Your heauenly Father knoweth what you neede , saith Christ . He can cause all the creatures to haue care of vs , as wee see in the case of Elias . The Rauens , which by name & nature are rauenous , 1. Reg . 17.6 . brought him bread & flesh both morning and euening . Vers . 10. The widow , which lacked reliefe for her self , did furnish him with meale & oyle . The Angell of God presented him with a cake , 1. Reg . 19.6 . and a cruse of water .

Thus the ayer , the earth , the heauens , by Gods appointment and prouidence , shall bee rich storehouses , and yeelde plentifull supplies to his seruants ; this meditation did establish Moses heart : though the Israelites murmured vpon euery want , Moses was neuer dismayed so long as hee wanted not a God . And so let it establish ours , least wee heare that iust reproofe , O you of little Faith , Math . 14.31 . wherefore doe you doubt ?

But what must we cast off all care concerning earthly things ? Nothing lesse .

But first , wee must proportion our cares for our soules and the world , as Noah did the creatures for the Arke , Genes . 7.2 . he brought in of cleane beasts by seuens , of vncleane by couples . So must our care for our soules surmount our care for the world by many degrees .

Secondly , Math . 6.25 . this care of ours for worldly things must not be {αβγδ} , a distracting of our mindes in themselues , or from God : we must entertaine therefore the Apostles direction , in vsing the things of this life , 1. Cor 7.31 . as if we vsed them not .

Thirdly , in our care for worldly things , wee must haue an especiall care to keep our soules from the spots and snares of the world ; Iam . 1.27 . like the fish that keepe freesh in the brackish seas . A seruant , whilest a stranger walkes with his maister , will follow them both ; but when the stranger departs from his maister , hee will leaue the stranger , & follow his maister . Whilst the world doth any way concur with the Lord , and conduce to the saluation of the soule , so far we may accompany it : but if it once depart from that then let vs giue the world a farewell , follow the Lord , and haue care of our soules .

Fourthly , we must imitate the skilfull Physitians , who make soueraigne mythridates of the venemous Viper . As Almighty God , by bounding and confining the waters to their proper places , Gen. 1.9 . hath made the sea a garment , which before was a graue to the earth : So wee by bounding and ordering our affections towards the world , and actions in the world , may make it a helpe , which otherwise would be a hinderance to the saluation of our soules . For so may a man vse the things of the world , that hee may further his account in the day of the Lord .

Make your bagges , Luk . 12.33 . saith our Sauiour , that wax not old , a treasure that shall neuer faile in heauen . To this purpose Saint Austin saith , Fac traiectitium ; meaning that wee should employ these earthly things to the glory of God , and the good of our brethren ; that , like prouident Marchants , wee may haue these temporals returned in heauen , by bill of exchange , in things eternall .

And so much for the first part .

The second part . The excellency of the Soule .

WHen Almighty God had in six dayes made the light , the common diall of the world ; the firmament , the store-house of his iustice and mercy , the Sea , the worlds ferry : the earth , mans worke-house ; the Sunne and Moone , the lights chariots ; the fowles , the ayer Chorists , and the beastes mans seruants : yet had hee one more excellent piece of worke to bee made . And that was man , a {αβγδ} euen an abstract of the whole . To whom hauing fashioned a body , proceeding by degrees of perfection , he lastly created a soule .

And as the family of Matri was singled out of the Tribe of Beniamin , and Saul out of the family of Matri , 1. Sam . 10.20 . being higher then the rest by the shoulders vpward : So is the soule singled out from the other creatures farre surpassing them all in excellency .

As I haue briefely displaied the vanitie of the world : so must I now call you to viewe the excellency of the Soule ; that you may see how bad a bargaine it is to winne , if it were possible , the whole world , and to lose the soule .

Euery soule is more excellent then the best body that is ; August de lib . arbitr . 3.5 . So that anima muscae est sole praestantior . Aug. de dunb . anim . cap . 4. Euen the sensitiue soule of a silly flye is more excellent in nature , though not in vse , then the glorious Sunne . But heere you must not consider the soule deflowred , like Tamar , by Adams transgression : Psal . 45. but like the Kings daughter , all glorious within by the worke of Redemption . Of which I may say with Saint Ierom , Hieron . ad Furiam . Quid anima pulchrius ? what is more beautifull then the soule ?

First , the excellency of the soule is seene in the worke of creation : for in that all the causes doe concurre for the perfection of it . If you consider the efficient cause , Gen. 1.26 . it is Elohim the blessed Trinitie , as it were consulting vpon the creation of man . T●rtul advers Marc. lib . 2. And how ? Non imperiali verbo sed familiari , Not by a word of power and precept , but by a word of fauour and familiaritie . Not with a fiat , let it bee made , as in the other workes , but with a faciamus , let vs make man . Here is , saith Chrysostom , a great diuersity of wordes , to set foorth the wonderfull difference of the workes . Here God the Father , who is the fountaine of the Deitie , consults the Sonne and the holy Ghost ; and all of them in an extraordinary manner doe ( as it were ) lay their handes to the worke . Yea it is further obseruable , that whereas Almighty God hath left to other creatures a certaine power to produce their like , by an ordinary course of propagation , hee hath reserued to himselfe the creation of euery humane soule to the end of the world .

If you consider the matter whereof the soule was made ; it was not produced out of the base Chaos , and confused Masse , as the other creatures were : but is of a farre more noble and diuine substance . A quint● essentia , indeede more excellent then the heauens . For though concerning the body {αβγδ} God framed it of the earth : yet of the soule it is said {αβγδ} hee created it , that is of nothing , as Petrus Galatinus obserues . Petr Gal. de arcan . sidei . lib . 2. cap . 8. Gen. 2.7 . And the Scripture likewise saith , that God breathed into man the breath of life . So that albeit the soule of man be not a part of the Diuine Essence , as the Maniches absurdly held : yet is it of an angelicall nature . Therefore I may say with Bernard , Bernard . in Cant . ser . 27. Anima non solum caelestis est , sed caelum . The soule of man is not onely of a heauenly nature , but euen a heauen it selfe , wherein all excellent vertues are fixed , like the Sunne , and Moone , and Starres in the firmament .

If you will consider the forme of the soule , Gen. 1.27 behold it was made after the image of God .

There are two different words in the Decree , Gen. 1.26 . Let vs make man in our image , & according to our likenesse ; and the word creat is repeated in the execution of the Decree ; Thus God created man in his Image , in the Image of God created he him . And both those doubtlesse to note the great resemblance the soule of man hath of God . As indeede it hath in respect of Essence , attributes & operation . God is a spirit immortall , inuisible , & so is the Soule . There are three persons in one Diuine Essence ; and there are three especiall faculties in one Soule , as St. ●… gust de Trin . 〈…〉 cap . 11. Austin notes . The Soule likewise resembleth God in respect of Wisedome , 〈…〉 ●4 . Holinesse , Righteousnesse , and other particular attributes of Grace . And concerning her operations and actions , shee is in them , though not omnipotent , yet very admirable ; as her witty inuention , sound resolution , swift motion , high and diuine contemplation doe manifest . She being able in a moment , to mount vp to the heauens , to descend downe to hell , and to flye to the vttermost parts of the world .

If you consider the ende why the Soule was made , it was , 1. Cor . 6.19 . that it might be the Temple of God , and the habitation of his blessed Spirit . It is true that the body is , in some sort , the Temple of the holy Ghost ; but the Soule in a farre more excellent maner .

The body is but like the base Court of Salomons Temple , the Soule is like the Sanctum Sanctorum , the Holy of Holies , wherein were the Cherubins and the mercy seat : yea therefore was the Soule created , that it might bee the habitation of Gods Spirit in this life , and take vp with him an eternall habitation in the life to come .

Secondly , againe , as the excellency of the Soule is set forth in the worke of creation , so is it euident in the worke of Redemption . Propter hanc Deus facit mundum , Chry . in Mat . Hom. 25. propter hanc filius Dei venit in mundum . It was for the Soules sake that God created the world , and it was for the Soule that the Sonne of God came into the world , saith Chrysostom . Lactant . lib . 3. cap . 25. quod Platonem parvo astuncret .

Seneca did censure Aniceris for that he redeemed Plato for eight Sestertijs , the same being too meane a ransome for so worthy a man . But this censure cannot light vpon our Sauiour ; who gaue not for the Soule of man the Earth , the Sea , the World , as Chrysostom saith : Chry . in Ps. 48. but that which was of infinite value , euen his owne dearest blood . And so saith the Apostle . 1. Pet . 1.18 . We were not redeemed with corruptible things , as siluer or gold , but with the precious blood of Christ , as of a lambe without spot . It was no small matter that caused the Sonne of God to descend from his throne , and disrobe himselfe of his glory ; yea , to make himselfe of no reputation . Phil . 2.7 . It was no base purchase that must cost him his dearest heart blood , Act. 20.28 . as Bernard truely saith ; Bern . Epla . 54. Magna res est anima quae Christi sanguinae redempta est . The soule must needes bee excellent that was redeemed with the blood of Christ .

Thirdly , againe it doth not a little argue the excellency of the Soule , in that Sathan seekes so earnestly to gaine it . 1. Pet . 5.8 . Iob . 1.7 . He goes about like a roaring Lyon , and compasseth the earth too and fro to get one Soule . For it was not so much the afflicting of Iobs body that Sathan stood vpon , but the gayning of his soule , by stirring him vp to impatience , Iob . 2.5 . that so hee might curse God to his face . Gen 14.21 . He sayes as the King of Sodom saide to Abraham , giue me the soules , and take thou the goods to thy selfe . And indeed they are the soules of Gods dearest seruants which hee especially aymes at ; Like the King of Syria , 1. King . 22.31 . who saide to his souldiers , Neither against small or great , but onely against the King of Israel . A man that sees a mighty enemy laying siege to a Citie with great violence to winne it ; will quickely coniecture that the same is rich . And may not a man conclude likewise the riches and excellency of the soule , from the fierce and violent assaults that Sathan makes vpon the seruants of God for the winning of it ?

In a word , the excellency of the soule is euident in the offices of the Angels , Psal . 34.7 . who being the guard of Gods children , doe pitch their tents about them while they liue , and when they die , are the Lords winged Postes , Luk . 16.22 . to carry their soules into Abrahams bosom .

Thus haue I spoken somewhat of the the excellency of the soule ; and many of you , no doubt , who haue with Socrates beene much exercised in contemplation of that noble substance , can say with the Queene of Sheba to Salomon , 1. King . 10.7 . Behold the one halfe hath not beene told me . Yet euen this which hath been said may , I hope , be sufficient to winne this conclusion from any religious heart ; It were pitty to lose the soule for the gaine of the whole world .

There is nothing so deare to a Christian ( the glory of God excepted ) as his soule . Exod . 32.32 . For though Moses desired to bee blotted out of the booke of life for the nation of the Iewes ; yet was not this simply foorth of his compassion to them , or neglect of himselfe , but with especiall reference to Gods glory , which otherwise might haue beene impeached in the failing of his trueth and power , for the performance of his promises . Wee will laugh at little children , to see them part with rich Iewels for childish trifles : and who doth not wonder at the folly of our first parents , that would lose Paradise for an Apple ? yet alasse , daily experience doth proclaime it that many are so childish , to part with these rich and precious Iewels their Soules , for base trifles , and so foolish to lose the celestiall Paradise , the Kingdome of Heauen , for earthly vanities . Of whom I may say with Augustus Caesar , Sueton in vita August . in Suetonius , They are like a man that fishes with a golden booke , the gaine can neuer recompence the losse . It is hard to finde a Curtius or a Codrus , that will voluntarily lay downe his life for large offers . Yea a poore man will not doe it for the whole world . For he knows , when he is gone , al the world is gone with him .

If men doe thus value their temporal liues , Oy , how highly should they prize eternall life ? Iob . 2.4 . If skin for skin , and all that a man hath hee will giue for his life , then surely skinne for skinne ; yea life and all , should hee giue for his Soule . For though it cost him his naturall life for the saluation of his Soule : Hilar . in Mat . Can . 16. yet O beatum damnum , O iactura faelix , saith Hilary , O blessed losse , O happy dammage : for behold , it shall yeeld a blessed recompence .

Againe , the consideration of the Soules excellency should cause vs to mourne , when wee see others runne headlong into perdition . It is lamentable to behold : for what trifles many sell their Soules , that cost Christ Iesus so much the redeeming . The view of this drew teares from the Apostles eyes : for saith he , Phil . 3.18 . There are many walke , of whom I haue told you , and now tell you weeping ; and why ? they are enemies to the Crosse of Christ , and their end is damnation . And surely it would make a Christian heart bleed , to see how people by swearing , lying , whoring , and other prophane and wicked courses do cast away their soules .

The losse of the which is vnualuable , vnrecouerable . Grauius est damnum quam vt sit comparatio . August . serm . dom in mont . l b . 2. Mich . 6.7 . It is not a thousand of rammes , or ten thousand riuers of oyle , that can satisfie for the sinne of the Soule . It is not the whole world ; yea were there as many worlds as Epicurus dreamed of , they could not counteruaile the losse of the Soule . And therefore our Sauiour demaunds in the next Verse , What shall a man giue in exchange for his Soule ? meaning indeede , that nothing in the world can answere the worth of it . All other losses may bee recompenced , or recouered , this by no meanes can .

Saint Chrysostome hath well obserued with the Anatomistes , Chrys . ad pop . Antioch . hom . 22. Omnia Deus dedit duplicia , God hath in the frame of the body giuen a man two eyes , two eares , two hands , two feete and the like : that the fayling of one may bee supplied by the other ; Animam vero Vnam , hee hath giuen him but one Soule ; so that if it bee lost , there is no supply to be had . Dan . 4. Nebuchadnezar may lose his Kingdome , Iob . 2.7.42 . and it may be restored ; Iob his health and wealth , and they may bee recouered , Ioh . 11. Chry . in Plat . Hom. 56. Lazarus his life and hee may reuiued ; But this losse saith Chrysostom , Nullo remedio sareiri , nullo pretio redimi potest . No meanes can repaire it , no price can redeeme it ; all the world cannot recompence it . When Phineas wife heard of the losse of the Arke as we read , 1. Sam . 4.19 . Shee fell in trauell , and though the woman did seeke to comfort her , by telling her she had borne a sonne : yet shee did not regard it , but named the child Ichabod and so expired . That is , the glory is gone . So if a man lose his Soule , all the pleasures and profits in the world can yeelde him small comfort . Hee must needes trauaile in anguish and anxiety of minde , and may say of his Soule , as shee said of her sonne Ichabod , Where is the glory ? Chrysostome hath a notable comparison to this purpose . If thou shouldest be grieuously sicke , saith hee , what comfort could it be to thee to see thy seruants merry and iocund ? So if thy Soule be dangerously sicke with sinne , what comfort can it haue , to see thy body to enioy all the pleasures of the earth ?

Were the losse of the soule a meere priuation thereof onely ; some peraduenture might say desperately , as Hester said religiously : Hest . 4.16 . If I perish , I perish . But behold an infinite number of miseries doe accompany the losse of the Soule . With the losse of thy Soule thou loosest thy God , who is anima animae , Bern . serm . de vit . & 5 sens . Psal . 16.11 . the Soule of thy Soule ; In whose presence is the fulnesse of ioy , and at whose right hand are pleasures for euermore . Then maiest thou goe mourning all the day long , when it may bee saide vnto thee , as it is in the Psalme , Psal . 42.10 . Where is now thy God ? Thou losest Christ with all his merits . And if this sunne of righteousnesse bee ecclipsed to thee , where is thy comfort ? thou loosest the presence and protection of the holy Angels , Heb . 1.14 . Who are ministring spirits , sent foorth for the good of those that are heyres of saluation . Thou loosest the comfort of a good conscience . which to the godly is a continuall feast . In a word , thou loofest the ioyes of heauen , the blessed society of innumerable Angels , Heb . 12. the spirits of iust and perfect men . Can the whole world recompense these losses .

When Queene Hester intreated for her selfe and her people , Hest . 7.4 . shee spake thus to Assuerus , If we had beene sold for bond-men , and bond-women , I had held my tongue , though the enemy could not recompence the Kings dammage ; So may I say if the losse of the Soule caried with it solely the former losses , though the dammage be incomperable , yet were it somewhat tollerable . But now , in the losing of God , of Christ , and the Elect Angels , thou gainest the society of damned spirits : in the losse of heauen , thou gainest hell . In the losse of that celestiall Citie , thou gainest a loathsome prison , that shall neuer bee opened . In the losse of the glory of the lambe , thou gainest the fire that can neuer be quenched . In the losse of a comfortable conscience , thou gainest a hellish torture that shall neuer be eased or ended . Therefore I may say with the ancient Father , August . Damnatio animae est damnum maximae luctuosum , The damnation of the Soule is the most lamentable dammage that possibly can be . God forbid therefore that any man , for winning the whole world , should lose his owne Soule , that is impar commercium , Cyprian . no valuable commerce , a bad bargaine .

Some peraduenture will say vnto me , who doth not preferre his Soule before any thing in the world ? 1 Sam . 15.14 but as Samuel saide to Saul , What meanes then this bleating of sheepe in mine eares , and the lowing of the oxen ? So may I say , what meanes then that curious and fantasticall decking of the body ? what meanes those stately buildings , the monuments of pride ? what meanes that rising vp earely , and going late to bed , to get the worldly Mammon , and all with neglect of the Soule ? were men and women halfe so industerous and studious in the seruice of God , the practise of piety , and the duties of Christianitie , as they are for these earthly things , I would then say indeede they preferred their soules before the world . But experience sheweth , that the most are like Martha , Luke 10.40 . carefull and troubled about many things , neglecting the Soule the most precious of all things . When men can sorrowe for a small losse , and not mourne for a great sinne , where is their care for the Soule ? Whereas God hath selected but one day of the seauen for the mart of the Soule , yet how few doe spend that day for the inriching of the same ? yea , how many are there that giue God and their Soules scarce the tithe of their owne ? and where is then their care of the Soule . As Dalilah saide to Sampson , Iud. 16.15 . How canst thou say I loue thee ; when thy heart is not with mee ? So may I say to a carelesse Christian , how dost thou loue thy soule , when thy greatest cost , and care , and paines , are for thy body , and thy outward estate , and very litle , if any at all , for the saluation of thy soule ?

Againe , seeing that the soule is so excellent , wee must haue care to auoide those things that indanger or lose it . There are many difficult problems concerning the soule , as appeares by Saint Austins perplexed disputes . August . in vartis locis . But there is none more expedite , and expedient then these : namely , how the Soule may bee lost , and how that it may bee saued .

The things that are dangerous to the Soule are many , but they may bee reduced to two heads . For as there are two wayes of killing the body , so are there two also of destroying the Soule .

The first is positiue , by offering violence to it .

The second priuatiue , by with-holding the meanes of preseruation from it .

Sinne is that which offers violence to the Soule , Clemeus Alexandr . Strom . l. 3. Mors animae peccatum , saith Clemens Alexandrinus : Sinne is the death and destruction of the Soule . And so saith the Apostle , Rom. 6. vlt . The wages of sinne is death .

Thus many Gentlemen , by their pride , oppression , Esay 3.15 . and grinding of the faces of the poore , to enlarge their Possessions , doe lose their soules .

Thus too many Church-men , Tit . 1.7 . for that Filthy lucre , the bargaine of Simon Magus , Act. 8.18.19 . 2. Pet . 2.15 . and the wages of Balaam , doe lose their soules .

Thus many Tradesmen , by dealing deceitfully , dishonestly , vnconscionbly , whilest they say , and sweare , and lye , doe vent their wares but lose their soules .

There is neuer vniust gaine , saith Saint Austin , Aug. de Temp . Serm . 215. but with iust losse . There is lucrum in area , but damnum in conscientia . There is gaine in the Coffer , but losse in the Conscience .

God forbid , 1. King . 21.3 . sayd Naboth , That I should giue the Inheritance of my Fathers . And so should euery good Christian say , God forbid , that for any worldly gaine I should giue away my soule .

It is true , Naz Orat . 36. as Nazianzen saith , Omne peccatum est mors animae : Euery sinne doth wound and kill the soule . But as it is in wounds some are more mortall then other ; so is it in sinnes , some are more dangerous and deadly then others .

Some with Ahab , 1 King . 21.25 . doe euen sell themselues to worke wickednesse .

Some wretches make fearfull and reall compacts with the Diuell , and ingage their soules , as Witches , Coniurers , and the rest of that black guard .

Yea , some doe engage both body and soule to the Diuell , as Pope Syluester the second , who attained the Popedome , by the Diuels helpe , Plat . in vita Syluest . 2. Ea lege vt totus illius esse , Vpon condition , saith Platina , that hee should be his both body and soule .

Yea some , not onely are prophane and vicious themselues , but corrupt others also , as Ieroboam , 1. Reg . 15 30. Who made all Israel to sinne , and so they lose their soules by a double iniquity , and make Hell their owne by a double purchase .

Thus are some more desperate sinners then others ; yet is there no sinne so small , but like a little leake in a Shippe , if it bee not stopped , it makes somewhat to the Shipwracke of the soule and will in time drowne it in the gulph of eternall perdition , and therefore is carefully to bee auovded .

But euery one that feares God and loues his owne soule , should especially pray with the Prophet Dauid , Lord keepe thy servant from presumptuous sinnes : 〈…〉 for such indeed are the 〈◇〉 bane of the soule .

The second way of losing the soule is , by withholding from it the meanes of presernation . It was a poore equiuoting tricke of the Duke de Alba , at the Finke before Harlem , when hauing promised the Souldiers their liues , he caused them to perish with hunger , and being challenged for his promise , answered , that he had giuen them assurance of their liues , but not promised that they should haue meate and drinke . And such is the folly of him that talkes of sauing his soule , and yet denies vnto it the meanes of saluation . Therefore the Apostle tolde the Iewes , that In putting away the Word of God they iudged themselues vnworthy of euerlasting life . Acts 13.46 .

It is not materiall , if the soule bee lost , whether it bee by languishing or violence . When a Christian is negligent in hearing the Word of God , cold and carelesse in prayer , remisse in the actions of mortification , &c. his soule must needes languish .

If Salomon call it a Vanity for a man to defraude his Soule of temperall blessings , I may truely say , Eccles . 4.8 . It is a great folly and misery to defraud the Soule of spirituall , and consequently to deprine it of eternall .

Againe , forasmuch as the Soule is so excellent , that it stands vs vpon to take the best courses for the preseruation and saluation of it .

That Physicall Aphorisme for the body holdes very well in the case of the Soule , Hipocrat . Contraria contrarijs curantur .

And Basill speakes in this case like a Physitian , Basil Asset . cap . 55. Evacuetur superfluum , subministretur necessarium . Vice must be abandoned , and grace entertained .

As the violence of sinne and the neglect of good meanes are the destruction of the soule : so the auoyding of the one , and the vse of the other , must bee the meanes of the sole preseruation of the same .

First of all , Sinne must bee expelled out of the Soule by vnfained repentance , Gen. 21. as Ishmael was cast out of Abrahams House .

The Soule is the Temple of the Holy Ghost , if therefore sinne haue entered , scourge it out with the rodde of remorse and compunction , as our Sauiour did the buyers and sellers out of the Temple at Ierusalem . Iohn 2.15 .

If the Physition perswade vs to take physicke , though it bee yrksome , or warne vs to auoide euill diet , though it bee pleasant , wee doe it . Vincis desiderium ventris ob desiderium sanitatis , saith Chrysostom ? Chry . in Mat . Hom. 31. Doest thou subdue thy appetite for the health of thy body , and wilt thou not maister thy affections for the saluation of thy soule ? what greater folly and misery then this ? yea the sooner sinne is expelled and purged , the safer shall thy soule be .

Therefore Salomons counsell to a surety is good for a sinner ; Prou 6.4 . If thou hast insnared thy soule with sinne , giue no sleepe to thine eyes , nor slumber to thy eye-lids . Deliuer thy soule as a Roe from the hand of the hunter , and as a byrd from the hand of the fowler . Rest not till thou hast made thy peace with God .

Againe , the soule must bee carefully fenced against the incursions of sinne : as a man will arme himselfe carefully against a thiefe that will robbe and kill ; so must wee doe against sinne which will robbe vs of grace , and wound soules to death .

Wee read in the 2. 2. Reg . 11.4.8 . Kings 11. That Iehoiada caused a strong guard to attend vpon Ioash the Kings sonne , and appointed them in their seuerall rankes to compasse him about , that whosoeuer should come within the ranges should be slaine .

And such must be our guard of the soule , which is like the Kings sonne ; wee must fence it on euery side , that sinne may not come neere it , if it approach neere let it die like a traytor . Prou. 4.23 . As Salomon exhorts , super omnem custodiam , Keepe thy heart with all diligence : so must the soule be kept with all care and vigilance .

If a man shall see the gates of a City standing open day and night , hee will iudge that either it is poore , or hath carelesse Citizens . And surely it argues either great pouerty of the soule , or extreame neglect of it , when the doores and windowes of it stand continually , or commonly open to sinne .

Now the senses are animae foenestrae , August . the gates and windowes of the soule , we must therefore shut them vp against sinne . Wee must make a couenant with our eyes as Iob did : Iob . 31.1 . wee must stoppe our eares at Rabshekaes blasphemies , as the Iewes did : 2. Reg . 18. wee must keepe our mouthes as it were with a bridle , as Dauid did . Psal . 39.2 . Gen. 6.14 . And as Noah pitched his Arke within and without against the inundation of the waters ; so must we euery way defend our soules against the inundation of sinne .

He that will keepe infection from the heart will vse some good Mithridate . Now against sinne , which infects the soule , there is no Mithridate like the meditation of Christs death and passion . For it will cause a man to reason thus ; was this the enemy , the traytor , that was the cause of my Sauiours death , and shall I entertaine it ? God forbid .

The second course to bee taken for the safetie and felicitie of the soule is the entertainment of those Christian duties and graces , wherewith shee is not onely preserued , but also adorned and beautified , and of this wee must also haue especiall care .

For if our bodies shall be decked , and our soules deformed , if wee bee rich in wealth , and poore in grace , if wee bee honourable in the eyes of men , and despicable in the sight of God and his holy Angels , then is our condition miserable and lamentable .

I will briefely propose some especiall ornaments of the Soule which euery good Christian must be carefull to obtaine and retaine .

First , keepe Faith and a good conscience . For Faith is Regina virtutum , the Queene of vertues , Chrysost . and the foundation of all religious actions .

A good conscience is anima culcitra , the Soules pillowe , Bern . fest omn . anim●r . serm . 2. whereupon she doth repose her selfe most sweetly and securedly , so saith the Apostle , This is our reioycing , 2. Cor . 1.12 . the testimony of a good conscience .

Bee conuersant in the word of God ; for it is pabulum animae , Lactant . Lectio fortem reddit animam . Chrysan Gen. Hom. 29. the sincere milke , and the bread of Life wherewith the soule is nourished and strengthened .

Tender daily and duly the homage of obedience to God , in sobrietie , righteousnesse , and godlinesse ; Tit . 2. ●2 . Chrys . in psal . 49. for pulchritudo animae pendet ab obedientia . Obedience is much to the beautifying of the soule .

Be feruent and deuout in prayer : Chry . de anima . for prayer is the same to thy soule , that the soule is to the body , euen the life of the soule , August de temp . Serm . 2●6 . Ascendit oratio , descendit Dei miseratio , When our prayers ascend vp to heauen , Gods mercies descend downe vppon our soules , to our vnspeakeable comfort .

Be frequent in receiuing the Sacrament ; for it is the soules viaticum , as the ancients call it . By it our soules are nourished , that wee may passe thorow this our pilgrimage confidently and comfortably to the kingdome of heauen .

Be often sequestred from earthly affaires , for holy and heauenly meditations .

The fowle that flyes low is quickly taken , Ambros . de bono morti● cap . 5. saith Saint Ambrose , but that which soares aloft Nec laqueis capitur , nec visco fallitur , is neither intrapped in the snare , nor intangled in the limebush : So the soule , whilest it is houering about these earthly vanities , is easily and quickly insnared by Sathan ; But when it soares aloft in diuine meditations , is seldome taken in the snares of temptation .

Loe these are ornamenta , Studium pretatis diuinis cogitationibus animam pascit . Basil . Epla . 1. and nutrimenta , both the nourishment and ornaments of the soule .

Lastly , behold heere is singular comfort and encouragement for euery faithfull Minister of Christ .

Great is the honour of our calling , in regard it is conuersant about such a noble subiect .

What more honourable and comfortable then the winning of soules vnto God : Let him knowe ( saith Saint Iames ) that he which conuerteth a sinner from the error of his way , Iam . 5.20 . shall saue a soule .

Let him knowe saith hee , as speaking of a matter very remarkeable ; and reason , for the sauing of a Soule is a more glorious worke then the conquest of all the whole world .

It is a battery in the Kingdome of Sathan , and the enlargement of the Kingdome of Christ .

It is the happinesse of the conuert , who is rescued from the iawes of Hell , and the pawes of the roaring Lyon .

It ads to the glory of the conuerter : Dan . 13.3 . For those that turne many vnto righteousnesse shall shine as the Starres for euer and euer .

Well might Saint Paul therefore call it {αβγδ} , 1. Tim . 3.1 . a worthy worke . Yet must we remember that as it is {αβγδ} , so is also {αβγδ} , as it is worthy , so is it waighty ; They watch for your soules ( saith the Apostle ) as those that must giue an account . Heb . 13.17 .

Our charge is strickt like that in the first of the Kings , 1. King . 20.39 . keepe this man , if hee be l●st , Ezech . 3.18 . then shall thy life be for his life . For so the Prophet Ezechiel tels vs , that if our people perish through our negligence , their blood shall bee required at our hands . When our Sauiour Christ saw people without pastors , as sheepe hauing no shepheard , Mat . 9. ●… . he had compassion vpon them .

And no matuell , for what man , ( except hee haue shut vp the bowels of compassion ) can chuse but grieue , to see some goodly shippe fraught with rich Iewels , and many passingers ready to sinke through negligence of the Mariners .

If so , who can without sorrow of heart , behold the shippes : yea the fleete of diuers congregations ready to perish through neglect of ignorant and negligent Pilots ? The consideration of which may stirre vp euery conscionable Minister to be faithfull and carefull in the worke of the Lord : 1. Thes . 5.12 . and may moue the people to honour , encourge and obey those that so watch for their soules ; Heb . 13.17 . to yeelde them the assistance of their prayers ; yea , Ephes . 6.18 . to pray the Lord of the haruest that he would send forth labourers into his haruest .

That so they may make worke for the great haruest , Mat . 9.38 . when the Angels shall bee the Lords haruestmen , Mat . 24. Mat . 3. to carry the soules of his seruants , like good wheat into his heauenly garner .

When Iacob had a long time taken paynes in Labans seruice , Conclus . Gen 31. hee pleaded at last the equitie of labouring for himselfe . So is it reasonable , that hee which hitherto hath beene addicted to the world , should now at last deuote himselfe and his best endeauours to the good of his Soule .

And this indeede is the summe of all that I at this time haue laboured for : namely , that you and I , and euery one of vs , may hereafter haue more care of our soules , then euer we had . Which that wee may , that blessed Trinitie who created them , that blessed Sauiour who redeemed them , and that biessed Spirit who doeth sanctifie them , grant to which blessed Trinity all honour , and glory , dominion and Maiesty bee rendred from henceforth and for euer , Amen , Amen .