THE GREATNESS OF THE SOUL And unspeakableness of the Loss thereof with the Causes of the Losing it First Preached at Pinners-Hall and now Enlarged and Published for Good By JOHN BUNYAN LONDON Printed for Richard Wilde at the Sign of the Map of the World in St. Paul's Church-Yard MDCXCI THE GREATNESS OF THE SOUL And unspeakableness of the Loss thereof c. MARK 8. 37. Or VVhat shall a Man give in Exchange for his Soul I Have chosen at this time to handle these Words among you and that for several reasons 1. Because the Soul and the Salvation of it are such great such wonderful great things nothing is a matter of that concern as is and should be the Soul of each one of you House and Land Trades and Honors Places and Preferments What are they to Salvation to the Salvation of the Soul 2. Because I perceive that this so great a thing and about which Persons should be so much concerned is neglected to amazement and that by the most of Men Yea who is there of the many thousand that sit daily under the sound of the Gospel that aâ— concerned heartily concerned about the Salvation 〈◊〉 their Souls that is concerned I say as the Natuâ—â— of the thing requireth If ever a Lamentation waâ— fit to be taken up in this Age about for or conâ—cerning any thing it is about for and concerning thâ— horrid neglect that every where puts forth it seâ— with reference to eternal Salvation Where is onâ— Man of a thousand yea Where is there two of teâ— thousand that do shew by their Conversations publicâ— and private that the Soul their own Souls are considered by them and that they are taking that carâ—â—or the Salvation of them as becomes them to witâ— as the weight of the Work and the Nature of Saâ—â—vation requireth 3. I have therefore pitch'd upoâ— this Text at this time to see if peradventure thâ— Discourse which God shall help me to make upon it will 〈◊〉 â—en you rouse you off of your Beds of ease 〈◊〉 and pleasure and fetch you down upon youâ— Knees before him to beg of him Grace to be conâ—cerned about the Salvation of your Souls And the in the last Place I have taken upon me to do thiâ— that I may deliver if not you yet my self and thaâ— I may be clear of your Blood and stand quit aâ— to you before God when you shall for neglect bâ— damned and wail to consider that you have lost you Souls When I say saith God to the Wicked th◠〈◊〉 surely dye and thou the Prophet or Preacher givest him not warning nor speakest to warn the Wickeâ—â—om his wicked way to save his life The same wickeâ— Man shall dye in his iniquity but his blood will I requirâ— at thy hand Yet if thou warn the Wicked and he turâ— not from his wickedness nor from his wicked way 〈◊〉 â—all dye in his iniquity but thou hast delivered thy â—oul Or what shall a Man give in Exchange for his Soul In my handling of these Words I shall first speak â—o the occasion of them and then to the words themâ—elves The occasion of the Words was for that the Peoâ—le that now were Auditors to the Lord Jesus and â—hat followed him did it without that consideration â—s becomes so great a Work That is The generaâ—ty of them that followed him were not for consiâ—ering first with themselves what it was to profess Christ and what that Profession might cost them And when he had called the People unto him the great â—ultitudes that went with him Luke 14. 25. with is Disciples also he said unto them whosoever will come â—fter me let him deny himself and take up his Cross and â—ollow me ver 34. Let him first sit down and â—ount up the Cost and the Charge he is like to be at 〈◊〉 he follows me For following of me is not like folâ—owing of some other Masters The Winds sits always 〈◊〉 my Face and the foaming Rage of the Sea of this World and the proud and lofty Waves thereof do â—ontinually beat upon the sides of the Bark or Ship â—hat my self my Cause and my Followers are in â—e therefore that will not run hazzards and that 〈◊〉 afraid to venture a drowning let him not set foot â—nto this Vessel So whosoever doth not bear his Cross â—nd come after me he cannot be my Disciple For which â—f you intending to build a Tower sâ—â—teth not down firsâ—â—nd counteth the Cost whether he have sufficient to finish 〈◊〉 Luke 14. 15 26. 27 28 29. True To Reason this kind of Language tends to â—ast Water upon weak and beginning Desires but 〈◊〉 Faith it makes the things set before us and the â—reatness and the glory of them more apparently excellent and desirable Reason will say Then who will profess Christ that hath such course entertainment at the beginning but Faith will say Then surely the things that are at the End of a Christians race in this World must needs be unspeakably glorious since whoever hath had but the knowledge and due consideration of them have not stuck to run hazzards hazzards of every kind that they might imbrace and enjoy them Yea saith Faith it must needs be so since the Son himself that best knew what they were even For the joy that was set before him endured the Cross and despised the shame and is set down on the right-Hand of the Throne of God Heb. 12. 2. But I say There is not in every Man this knowledge of things and so by consequence not such consideration as can make the Cross and self denial acceptable to them for the sake of Christ and of the things that are where he now sitteth at the Right-Hand of God Col. 3. 2 3 4. Therefore our Lord Jesus doth even at the beginning give to his followers this instruction And lest any of them should take distaste at his Saying he presenteth them with the consideration of three things together namely The Cross the Loss of Life and the Soul and then reasoneth with them for the same saying Here is the Cross the Life and the Soul 1. The Cross and that you must take â—p if you will follow me 2. The Life and that you may save for a time if you cast me offâ— 3. And the Soul which will everlastingly perish if you come not to me and abide not with me Now consider what is best to be done will you take up the Cross come after me and so preserve your Souls from perishing or will you shun the Cross to save your lives and so run the danger of eternal damnation Or as you have it in John will you love your life till you lose it or will you hate your life and save it 〈◊〉 that loveth his life shall lose it and he that hateth his â—e in this World shall keep it unto life eternal John 12. â— 5. As who should say He that loveth a temporal â—ife he that so loveth it as
the Gospel but not with his Spirit out of but iâ— this Tabernacle The Tabernacle had Instruments oâ— worship for the Worshippers so has the Body for thâ— Soul and we are bid to yield our Members as Iâ—struments of righteousness unto God The Hands Feetâ— Ears Eyes and Tongue which last is our glorâ— when used right are all of them Instruments of thâ—â— Tabernacle and to be made use of by the Soul the Inâ—habiter of this Tabernacle for the Souls performanceâ— of the service of God I thus discourse to shew you the greatness of thâ— Soul And in mine Opinion there is something if noâ— very much in what I say For all Men admire thâ— Body both for its manner of building and the curiâ—ous way of its being compacted together Yea thâ— further Men wise Men do pry into the wonderfuâ— work of God that is put forth in framing the Bodyâ— the more still they are made to admire and yet aâ— I said this Body is but a House a Mantle a Vesselâ— Tabernacle for the Soul What then is the Soul it â—elf But thus much for the first particular 2. We will now come to other things that shew us â—he Greatness of the Soul And 1. It is called God's breath of life And the Lord God formed Man that is the Body of the Dust of â—he Ground and breathed into his Nostrils the breath of â—ife and he became a living Soul Do but compare â—hese two together the Body and the Soul The Body is made of Dust the Soul is the Breath of God Now if God hath made this Body so famous as indeed he has and yet it is made but of the Dust of the Ground and we all do know what inferior matter that is what is the Soul since the Body is not only its House and Garment but since its self is made of the breath of God But further it is not only said That the Soul is of the Breath of the Lord but that the Lord breathed into him the breath of Life to wit a living Spirit for so the next words infer And Man became a living Soul Man that is the more excellent part of him which for that it is principal is called Man that bearing the denomination of the whole or Man the Spirit and natural Power by which as a reasonable Creature the whole of him is acted became a living Soul But I stand not here upon definition but upon demonstration the Body that noble Part of Man had its Original from the Dust for so says the word Dust thou art as to thy Body and to Dust shalt thou return but as to thy more noble part thou art from the breath of God God putting forth in that a mighty work of creating Power and Man was made a living Soul Mark my reason There is as great a disparity betwixt the Body and the Soul as is between the Dust of the Ground and that herâ— called the breath of life of the Lord. And note furtherâ— That as the Dust of the Ground did not lose but gaiâ— glory by being formed into the Body of a Man so thâ— breath of the Lord lost nothing neither by being mad living Soul O Man dost thou know what thou art 2. As the Soul is said to be of the breath oâ— God so it is said to be made after God's own Imageâ— even after the similitude of God And God said let tâ— mate Man in our Image after our likeness So Goâ— created Man in his own Image in the Imageâ— of God created he him Mark in his own Image in the Image of God created he him or as James hath it lâ—is made after the similitude of God like him having in it that which beareth semblance with him I doâ— not read of any thing in Heaven or Earth or undeâ— the Earth that is said to be made after this manner or that is at all so termed save only the Son of God himself The Angels are noble Creatures and for present imploy are made a little higher than Man himself But that any of them are said to be made after God's own Image after his own Image even after the similitude of God that I find not This character the holy Ghost in the Scriptures of Truth giveth only of Man of the Soul of Man for it must not be thought that the Body is here intended in whole or in part for though it be said That Christ was made after the similitude of sinful flesh yet it is not said That sinful flesh is made after the similitude of God but I will not dispute I only bring these things to shew how great a thing how noble a thing the Soul is in that at its Creation God thought it worthy to be made not like the Earth or the Heavens or the Angels Ceraphims Seraphins or Arch-Angels but like himself his own self saying Let â—s make man in our own likeness So he made man in â—is own Image This I say is a Character above all Angels for as the Apostle said To which of the Anâ—elâ— said he at any time thou art my Son So of which of them hath he at any time said This is or â—hall be made in or after mine image mine own Image O what a thing is the Soul of Man that above all the Creatures in Heaven or Earth being made â—n the Image and similitude of God 3. Another thing by which the greatness of the Soul is made manifest is this It is that and that only and to say this is more than to say it is that above all the Creatures that the great God desires communion with He hath set apart his that is godly for himself that is for communion with his Soul therefore the Spouse saith concerning him His desire is towards me and therefore he saith again I will dwell in them and walk in them To dwell in and walk with are terms that intimate communion and fellowship as John saith Our fellowship truly our fellowship is with the Father and with his Son Jesus Christ. That is our Soul-fellowship for it must not be understood of the Body though I believe that the Body is much influenced when the Soul has communion with God but it is the Soul and that only that at present is capable of having and maintaining of thâ—s blessed communion But I say What a thing is this that God the great God should chuse to have fellowship and communion with the Soul above all We read indeed of the greatness of the Angels and how near also they are unto God but yet there are not such terms that bespeak such familiar acts between God and Angels as to demonstrate that they havâ— such communion with God as has or as the Souls oâ— his People may have Where has he called them hiâ— Love his Dove his fair one And where when hâ— speaketh of them doth he express a communion thaâ— they have with him by the
similitude of 〈◊〉 Love I speak of what is revealed the secret thing belong to the Lord our God Now by all this iâ— manifest the Greatness of the Soul Men of greatnesâ— and honour if they have respect to their own glory will not chuse for their familiars the base and rasâ—â— Crue of this World but will single out for their fellows fellowship and communion those that are moâ—â— like themselves True the King has not an equalâ— yet he is for being familiar only with the Nobles oâ— the Land so God with him none can compare yeâ— since the Soul is by him singled out for his walking Mate and Companion 't is a sign it is the higheâ— born and that upon which the blessed Majesty looksâ— as upon that which is most meet to be singled out for communion with himself Should we see a Man familiar with the King we would even of our selves conclude he is one of the Nobles of the Land but this is not the Lot of every Soul some have fellowship with Devils yet not because they have a more base Original than those that lye in God's bosom but they through sin are degenerate and have chosen to be great with his Enemy but all these things shew the Greatness of the Soul 4. The Souls of Men are such as God countâ— worthy to be the Vessels to hold his Grace the Graces of the Spirit in The Graces of the Spirit what like them or where here are they to be found save in the Souls of Men only of his fulness have all we received and grace for grace received into what Into the hidden Parts as David calls it Hence the King's Daughter is said to be all glorious within because adorned and beautified with the Graces of the Spirit For that which David calls the hidden part is the inmost part of the Soul and it is therefore called the hidden Part because the Soul is invisible nor can any one living infallibly know what is in the Soul but God himself But I say the Soul is the Vessel into which this golden Oyl is poured and that which holds and is accounted worthy to exercise and improve the same Therefore the Soul is it which is said to love God Saw ye him whom my Soul loveth and therefore the Soul is that which exerciseth the Spirit of Prayer With my Soul have I desired thee in the night and with my Spirit within me will I seek thee early With the Soul also Men are said to believe and into the Soul God is said to put his Fear This is the Vessel into which the wise Virgins got Oyl and out of which their Lamps were supplied by the same But what a thing what a great thing therefore is the Soul that that above all things that God hath created should be the chosen Vessel to put his Grace in The Body is the Vessel for the Soul and the Soul is the Vessel for the Grace of God But 5. The Greatness of the Soul is manifest by the Greatness of the Price that Christ paid for it to make it an Heir of Glory and that was his procious Blood We do use to esteem of things according to the Price that is given for them especially when we are convinced that the purchase has not been made by the Estimation of a Fool. Now the Soul is purchased by a Price that the Son the wisdom of God thought fit to pay for the redemption thereof what a thing then is the Soul Judge of the Soul by the Price that is paid for it and you must needs confess unless you count the Blood that hath bought it an unholy thing that it cannot but be of great worth and value Suppose a Prince or some great Man should on a sudden descend from his Throne or Chair of State to take up that he might put in his bosome some thing that he had espyed lying trampled under the Feet of those that stand by would you think that he would do this for an old Horse-shooe or for so trivial a thing as a Pin or a Point nay would you not even of your selves conclude that that thing for which the Prince so great a Man should make such a stoop must needs be a thing of very great worth Why this is the case of Christ and the Soul Christ is the Prince his Throne was in Heaven and as he sat there he espied the Souls of Sinners trampled under the Foot of the Law and Death for sin now what doth he but comes down from his Throne stoops down to the Earth and there since he could not have the trodden-down Souls without price he lays down his Life and Blood for them But would he have done this for inconsiderable things no nor for the Soul of Sinners neither had he not valued them higher than he valued Heaven and Earth besides This therefore is another thing by which the Greatness of Soul is known 6. The Soul is immortal it will have a sensible Being for ever none can kill the Soul If all the Angels in Heaven and all the Men of Earth should lay all their strength together they cannot kill or annihilare one Soul no I will speak without fear â—f it may be said God cannot do what he will not do then he cannot annihilate the Soul but notwithstanding all his wrath and the vengeance that he will inflict on sinful Souls they yet shall abide with sensible Beings yet to indure yet to bear punishment If any thing could kill the Soul it would be death but death cannot do it neither first nor second The first cannot for when Dives was slain as to his Body by death his Soul was found aliâ—â— in Hell He lift up his Eyes in Hell being in torment The second death cannot do it because it is said their Worm never dies but is always torturing them with his gnawing but that could not be if time or lying in Hell-fire for ever could annihilate the Soul Now this also shews the Greatness of the Soul that it is that which has an endless life and that will therefore have a Being endlesly O what a thing is the Soul The Soul then is immortal though not eternal That is eternal that has neither beginning nor end and therefore eternal is properly applicable to none but God hence he is called the eternal God Immortal is that which though it hath a Beginning yet hath no end it cannot dye nor cease to be and this is the state of the Soul It cannot cease to have a Being when it is once created I mean a living sensible Being For I mean by living only such a Being as distinguishes it from annihilation or uncapableness of sense and feeling Hence as the rich Man is after death said to lift up his Eyes in Hell so the Begger is said when he dyed to be carried by the Angels into Abraham's bosome And both these sayings must have respect to the
of his Loss For sharply and wonderful piercingly considering the Loss of himself and the Cause thereof which is Sin he salls to a tearing of himself in pieces with thoughts as hot as the Coals of Juniper and to a gnashing upon himself for this also the divine Wisdom and Justice of God helpeth on this self-tormenter in his self-â—ormenting work by holding the Justice of the Law against which he has offended and the unreasonableness of such offence continually before his Face For if to an inlightned Man who is in the door of hope the sight of all past evil Practices will work in him vexation of Spirit to see what fools we were how can it but be to them that go to Hell a vexation only to understand the Report the Report that God did give them of Sin of his Grace of Hell and of everlasting Damnation and yet that they should be such fools to go thither But to pursue this head no further I will come now to the next thing 2. As the Loss of the Soul is in the Nature of the Loss a Loss peculiar to it self So the Loss of the Soul is a double Loss it is I say a Loss that iâ— double lost both by Man and God Man has lost it and by that Loss has lost himself God has lost it and by that Loss it is cast away And to make this a little plainer unto you I suppose it will be readily granted that Men do lose their Souls but now how doth God lose it The Soul is God's as well as Mans Mans because it is of themselves God's because it is his Creature God has made us this Soul and hence it is that all Souls are his Now the Loss of the Soul doth not only stand in the Sin of Man but in the Justice of God hence he says What is a Man advantaged if he gains the whole World and lose himself or be cast away Now this last clause or be cast away is not spoken to shew what he that has lost his Soul has done though a Man may also be said to cast away himself but to shew what God will do to those that have lost themselves what God will add to that Loss God will not cast away a righteous Man but God will cast away the wicked such a wicked one as by the Text is under our consideration This then is that which God will add and so make the sad state of them that lose themselves double The Man for Sin has lost himself and God by Justice will cast him away according to that of Abigail to David The Soul of my Lord said she shall be bound in the bundle of life with the Lord thy God and the Souls of thine enemies them shall he sling out as out of the midst of a Sling So that here is God's hand as well as Man 's Man's by Sin and God's by Justice God shall cast them away wherefore in the Text above-mentioned he doth not say or cast away himself as meaning the act of the Man whose Soul is lost but or be cast away supposing a second Person joyning with the Man himself in the making up of the greatness of the Loss of Soul to wit God himself who will verily cast away that Man who has lost himself God shall cast them away that is exclude them his favour or protection and deliver them up to the due reward of their deed he shall shut them out of his Heaven and deliver them up to their Hell he shall deny them a share in his Glory and shall leave them to their own shame he shall deny them a Portion in his Peace and shall deliver them up to the Torments of the Devil and of their own guilty Consciences he shall cast them out of his affection pity and compassion and shall leave them to the Flames that they by Sin have kindled and to the Worm or biting Cockatrice that they themselves have hatched nursed and nourished in their bosoms And this will make their loss double and so a Loss that is loss to the uttermost a Loss above every Loss A Man may cast away himself and not be cast away of God a Man may be cast away by others and not be cast away of God yea what way soever a Man be cast away if he be not cast away for Sin he is safe he is yet sound and in a sure hand But for a Man so to lose himself as by that loss to provoke God to cast him away too This is fearful The casting away then mentioned in Luke is a casting away by the Hand of God by the revenging Hand of God and it supposeth two things I. God's abhorrence of such a Soul II. God's just repaying of it for its wickedness by way of retaliation 1. It supposeth God's abhorrence of the Soul that which we abhor that we cast from us and put out of our favour and respect with disdain and a loathing thereof So when God teacheth Israel to loath and abhor their Idols he bids them to cast away their very covering as a slinking and menstruous Cloth and tâ— say unto it get you hence He shall gather the good into Vessels and cast the bad away Cast them out of my presence Well but whither must they go the Answer is into Hell into utter darkness into the Fire that is prepared for the Devil and his Angels Wherefore to be cast away of God it sheweth unto us God's abhorrence of such Souls and how vile and loathsome such are in his divine eyes And the Similitude of Abigail's sling mentioned before doth yet further shew us the greatness of this abhorrence Thâ— Souls of thine enemies said she God shall sling out as out of the middle of a Sling When a Man casts a Stone away with a Sling then he casteth it farthest from him For with a Sling he can cast a Stone farther than by his hand and he saith the Text shall cast them away as with a Sling But that is not all neither for it is not only said That he shall sling away their Souls but that he shall sling them away as out of the middle of a Sling When a Stone is placed to be cast away just in the middle of a Sling then doth the Slinger cast it furthest of all Now God is the Slinger abhorrence is his Sling the lost Soul is the Stone and it is placed in the very middle of the Sling and is from thence cast away and therefore it is said again That such shall go into utter outer darkness that is furthest off of all This therefore shews us how God abhors that Man that for sin has lost himself And well he may for such an one has not only polluted and defiled himself with Sin and that is the most offensive thing to God under Heaven but he has abused the handy Work of God The Soul as I said before is the Workmanship of God yea
ways and doings which is the terriblest Judgment under Heaven And this brings me to the third Thing the which I now will speak to 3. As the Soul receives detains entertains and willily worketh to bring Sin from the motion into act so it abhorreth to be controuled and taken off of this work My Soul loathed them says God and theâ—â— Soul also abhorred me My Soul loathed them because they were so bad and their Souls abhorred me because I am so good Sin then is the Cause of the Loss of the Soul because it hath set the Soul or rather because the Soul of love to sin hath set it self against God Wo unto their Souls for they have rewarded evil unto themselves That you may the better perceive that the Soul through sin has set it self against God I will propose and speak briefly to these two things I. The Law II. The Gospel 1. For the Law God has given it for a Rule of Life either as written in their Natures or as inserted in the Holy Scriptures I say for a Rule of Life to all the Children of Men but what have Men done or how have they carried it to this Law of their Creator let us see and that from the Mouth of God himself I. They have not hearkened unto my Law II. They have forsaken my Law III. They have forsaken me and not kept my Law IV. They have not walked in my Law nor in my Statutes V. Her Priests have violated my Law VI. And saith God I have written to him the great Thâ—ngs of my Law but they were counted as a strange Thing Now whence should all this disobedience arise â— not from the unreasonableness of the Commandment but from the Opposition that is lodged in the Soul against God and the Enmity that it entertains against goodness Hence the Apostle speaks of the Enmity and says That Men are enemies in their Minds their Souls as is manifest by wicked works This if Men went no further must needs be highly provoking to a just and holy God yea so highly offensive is it that to shew the heat of his anger he saith Indignation and wrath tribulation and anguish upon every Soul of Man that doth evil and this is evil with a witness of the Jew first and also of the Gentile that doth evil that breaketh the Law for that evil he is crying out against now But 2. To speak of the Gospel and of the Carriage of sinful Souls towards God under that dispensation The Gospel is a Revelation of a sovereign Remedy provided by God through Christ for the Health and Salâ—ation of those that have made themselves objects of wrath by the Breach of the Law of Works This is manifest by all the Scripture But how doth the Soul carry it towards God when he offereth to deal with it under and by this dispensation of grace Why just as it carried it under the Law of Works they oppose they contradict they blaspheme and forbid that this Gospel be mentioned What higher affront or contempt can be offered to God and what greater disdain can be shewn against the Gospel Yet all this the poor Soul to its own wrong offereth against the way of its own salvation as it is said in the Word of Truth He that sinneth against me wrongs his own Soul all that hate me love death But further The Soul despiseth not the Gospel in that revelation of it only but the great and chief bringer thereof with the manner also of his bringing of it The Bringer the great Bringer of the Gospel is the good Lord Jesus Christ himself he came and preached Peace to them that the Law proclaimed War against he came and preached Peace to them that were far off and to them that were nigh And it is worth your observation to take notice how he came and that was and still is as he is set forth in the Word of the Gospel to wit First as making peace himself to God for us in and by the Blood of his Cross and then as bearing as set out by the Gospel the very Characters of his sufferings before our faces in every tender of the Gospel of his grace unto us And to touch a little upon the Dress in which by the Gospel Christ presenteth himself unto us while he offereth unto sinful Souls his peace by the Tenders thereof 1. He is set forth as born for us to save out Souls 2. He is set forth before us as bearing of our Sins for us and suffering God's Wrath for us 3. He is set forth before us as fulfilling the Law for us and as bringing of everlasting righteousness to us for our covering Again As to the manner of his working out the Salvation of Sinners for them that they might have Peace and Joy and Heaven and Glory for ever 1. He is set forth as sweating of Blood while he was in his Agony wrestling with the Thoughts of Death which he was to suffer for our Sins that he might save the Soul 2. He is set forth as crying weeping and mourning under the Lashes of Justice that he put himself under and was willing to bear for our Sins 3. He is set forth as betrayed apprehended condemned spit on scourged buffeted mocked crowned with Thorns crucified pierced with Nails and a Spear To save the Soul from being betrayed by the Devil and Sin to save it from being apprehended by Justice and condemned by the Law to save it from being spit on in a way of contempt by holiness To save it from being scourged with guilt of Sins as with Scorpions To save it from being continually buffeted by its own Conscience To save it from being mocked at by God To save it from being crowned with ignominy and shame for ever To save it from dying the second Death To save it from wounds and grief for ever Dost thou understand me sinful Soul He wrestled with Justice that thou mightest have rest he wept and mourned that thou mightest laugh and rejoyce he was beâ—rayed that thou mightest go free was apprehended that thou mightest escape he was condemned that thou mightest be justified and was killed that thou mightest live he wore a Crown of Thorns that thou mightest wear a Crown of Glory and was nailed to the Cross with his Arms wide open to shew with what freeness all his Merits shall be bestowed on the coming Soul and how heartily he will receive it into his bosom Further All this he did of meer good will and offereth the Benefit thereof unto thee freely yea he cometh unto thee in the Word of the Gospel with the Blood running down from his Head upon his Face with his Tears abiding upon his Cheeks with his holes as fresh in his hands and his feet and as with the Blood still bubling out of his side to pray thee to accept of the Benefit and to be reconciled to God thereby But that saith the
thereof so unspeakablâ— great then This should teach People to be very carefuâ— to whom they commit the teaching and guidance of their Souls This is a business of the greatest concern Men wilâ— be careful to whom they commit their Children who they make the Executors of their Will in whose Hand they trust the Writing and Evidences of their Lands but how much more careful should we be and yet the most are the least of all careful unto whom they commit the teaching and guidance of their Souls There are several sorts of Soul Shepherds in the World 1. There are Idol Shepherds 2. There are foolish Shepherds 3. There are Shepherds that feed themselves and not their Flock 4. There are hard hearted and pitiless Shepherds 5. There are Shepherds that instead of healing â—mite push and wound the diseased 6. There are Shepherds that cause their Flocks â—o go astray 7. And there are Shepherds that feed their Flock â—hese are the Shepherds to whom thou shouldest comâ—it thy Soul for teaching and for guidance Quest. You may ask How should I know those Shepherds Answ. First surrender up thy Soul unto God by Christ and chuse Christ to be the chief Shepherd of thy Soul and he will direct thee to his Shepherds and â—e will of his mercy set such Shepherds over thee as shall feed the with Knowledge and Vnderstanding Before thou hast surrendred up thy Soul to Christ that he may be thy chief Shepherd thou canst not find out nor chuse to put thy Soul under the teaching and guidance of his Under-Shepherds for thou canst not love them besides they are so set forth by false Shepherds in so many ugly Guizes and under so many false and scandalous Dresses that should I direct thee to them while thou art a stranger to Christ thou wilt count them deceivers devourers and Wolves in Sheeps cloathing rather than the Shepherds that belong to the great and chief Shepherd who is also the Bishop of the Soul Yet this I will say unto thee take heed of that Shepherd that careth not for his own Soul that walketh in ways and doth such things as have a direct tendency to damn his own Soul I say take heed of such an one come not near him let him have nothing to do with thy Soul for if he be not faithful to that which is his own Soul be sure he will not be faithful to that which is another Mans. He that feeds his own Soul with Ashes will scarce feed thine with the Bread of Life wherefore take heed of such an one and many such there are in the World by their Fruits you shall know them they are for flattering of the worst and frowning upon the best they are for promising of life to the profane and for slaying the Souls that God would have live they are also Men that hunt Souls that fear God but for Sewing-Pillows under those Arm-holes which God would have to lean upon that which would afflict them These be k them that with lyes do make the heart of the righteous sad whom I have not made sad saith God and that have strengthned the hands of the wicked that be should not return from his wicked way be promising of him life And as thou shouldst for thy Souls sake chuse for thy self good Soul-Shepherds so also for the same reason you should chuse for your selves a good Wife a good Husband a good Master a good Servant for in all these things the Soul is concerned Abraham would not suffer Isaac to take a Wife of the Daughters of Canaan nor would David suffer a wicked Servant to come into his House or to tarry in his sight bad company is also very destructive to the Soul and so is evil communication wherefore be diligent to shun all these things that thou may'st persevere in that way the end of which will be the saving of thy Soul And since under this Head I am fallen upon cautions let me add these to those which I have presented to thee already 1. Take heed take heed of learning to do evil of any that are good 'T is possible for a good Man to do things that are bad but let not his bad action imbolden thee to run upon Sin seest thou a good Man that stumbleth at a Stone or that slippeth into the Dirt let that warn thee to take heed lest his stumble make thee wary let his fall make thee look well to thy goings ever follow that which is good Thy Soul is at stake 2. Take heed of the good things of bad Men for in them their lies a Snare also their good words and fair speeches tend to deceive learn to be good by the Word of God and by the holy lives of them that be good envy not the wicked nor desire to be with him chuse none of his ways thy Soul lies at stake 3. Take heed of playing the hypocrite in Religion what of God and his Word thou knowest profess it honestly confirm to it heartily serve him faithfully for what is the hypocrite bettered by all his profession when God shall take away his Soul 4. Take heed of delays to turn to God and of chusing his ways for the delight of thy heart For the Lord's Eye is upon them that fear him to deliver their Souls 5. Boast not thy self of thy Flocks and thy Herds of thy Gold and thy Silver of thy Sons and of thy Daughters what is an House full of Treasures and all the delights of this World if thou be empty of Grace if thy Soul be not filled with good But Fourthly Is it so is the Soul such an excellent thing and is the Loss thereof so unspeakably great then I pray thee let me enquire a little of thee what provision hast thou made for thy Soul There be many that through their eagerness after the things of this life do bereave their Soul of good even of that good the which if they had it would be a good to them for ever But I ask not concerning this it is not what provision thou hast made for this life but what for the life and the World to come Lord gather not my Soul with Sinners said David not with Men of this World Lord not with them that have their portion in this life whose Belly thou fillest with thy hid Treasures Thus you see how Solomon laments some and how his Father prays to be delivered from their lot who have their portion in this life and that have not made provision 〈◊〉 their Soul Well then let me enquire of thee about thâ—s matter What provision hast thou made for thy Soul And 1. What hast thou thought of thy Soul what ponderous thoughts hast thou had of the Greatness and of the immortality of thy Soul This must be the first enquiry for he that hath not had his thoughts truly exercised ponderously exercised about the Greatness and
can neither be a price for Souls while here nor can that with all the Forces of Strength recover one out of Hell Fire Doct. 1. â—o then The first Truth drawn from the Words stands firm namely That the Lâ—ss of the Soul is the highest the greatest Loss a Loss that can never be repaired or made up In my discourse upon this subject I shall observe this method I. I shall shew you what the Soul is II. I shall shew you the greatness of it III. I shall shew you what it is to lose the Soul IV. I shall shew you the cause for which Men lose their Souls and by this time the Greatness of the Loss will be manifest I. I shall shew you what the Soul is both as to the various names it goes under as also by describing of it by its powers and properties though in all I shall be but brief for I intend no long discourse I. The Soul is often called the Heart of Man or that in and by which things to either good or evil have their rise thus desires are of the Heart or Soul yea before desires the first conception of good or evâ—lare in the Soul the Heart The Heart understands wills affects reasons judges but these are the faculties of the Soul wherefore Heart and Soul are often taken for one and the same My Son give me thy Heart Out of the Heart proceedeth evil thoughts c. 2. The Soul of Man is often called the Spirit of a Man because it not only giveth Being but life to all things and actions in and done by him Hence Soul and Spirit are put together as to the same action Wiâ—h my Soul have I desired thee in the night yea with my Spirit within me will I seek thee early when he saith yea with my Spirit I will seek thee he explaineth not only with what kind of desires he desired God but with what principal matter his desires were brought forth It was with my Soul saith he to wit With my Spirit within me So that of Mary My Soul saith she doth magnifie the Lord and my Spirit hath rejoyced in God my Saviour not that Soul and Spirit are in this place to be taken for two superiour Powers in Man but the same great Soul is here put under two names or terms to shew that it was the principal part in Mary to wit her Soul that magnified God even that part that could spirit and put life into her whole self to do it Indeed sometimes Spirit is not taken so largely but is confined to some one power or faculty of the Soul As the Spirit of my Vnderstanding and be renewed in the Spirit of your Mind and sometimes by Spirit we aâ—e to understand other things but many times by Spirit we must understand the Soul and also by Soul the Spirit 3. Therefore by Soul we understand the Spiritual the best and most noble part of Man as distinct from the Body even that by which we understand imagine reason and discourse And indeed as I shall further shew you presently the Body is but a poor empty Vessel without this great Thing called the SOVL The Body without the Spirit or Soul is dead or nothing but a clod of dust her Soul departed from her for she died It is therefore the chief and most noble part of Man 4. The Soul is often called the Life of Man not a Life of the same Stamp and Nature of the Bruit for the Life of Man that is of the rational Creature is that as he is such wherein consisteth and abideth the Understanding and Conscience c. Wherefore then a Man dieth or the Body ceaseth to act or live in the exercise of the thoughts which formerly used to be in him When the Soul departeth as I hinted even now her Soul departed from her for she died and as another good Man saith In that very day their thoughts perish c. The first Text is more emphatical Her Soul was in departing for she dyed There is a Soul of a Beast a Bird c. but the Soul of a Man is another thing it is his Understanding and Reason and Conscience c. And this Soul when it departs he dies Nor is this life when gone out of the Body annihilate as is the Life of a Beast no this in it self is immortal and has yet a Place and Being when gone out of the Body it dwelt in yea as quick as lively is it in its Senses if not far more abundant than when it was in the Body but I call it the Life because so long as that remains in the Body the Body is not dead And in this sense it is to be taken where he saith He that loseth his life for my sake shall save it unto life eternal And this is the Soul that is intended in the Text and not the Breath as in some other places is meant And this is evident because the Man has a Being a sensible Being after he has lost the Soul I mean not by the Man a Man in this World nor yet in the Body or in the Grave but by Man we must understand either the Soul in Hell or Body and Soul there after the Judgment is over And for this the Text also is plain for therein we are presented with a Man sensible of the damage that he has sustained by losing of his Soul VVhat shall a Man give in exchange for his Soul But 5. The whole Man goeth under this denomination Man consisting of Body and Soul is yet called by that part of himself that is most chief and principal Let every Soul that is let every Man be subject to the higher Powers Then sent Joseph and called his Father Jacob to him and all his Kindred threesâ—ore and fifteen Souls Acts 7. 14. By both these and several other places the whole Man is meant and is also so to be taken in the Text for whereas here he saith VVhat shall it profit a Man if he shall gain the the whole VVorld and lâ—se his own Soul 'T is said elsewhere For what is a Man advantaged if he shall gain the whole World and lose Hâ—MSELF and so consequently or VVhat shall a Man give in exchange for himself for his Soul his Soul when he dyes and Body and Soul in and after Judgment 6. The Soul is called Good Man's Darling Deliver Lord said David my Soul from the Swordâ— my Darling from the Power of the Dog So again in another place he saith Lord how long wilt thou look on rescue my Soul from destruction my darling from the Power of the Lyons My darling this Sentence must not be applied universally but only to those in whose Eyes their Souls and the redemption thereof is precious My Darling most Men do by their actions say of their Soul my drudge my slave nay thou slave to the Devil and Sin for what sin what lust what sensual and beastly
lust is there in the World that some do not cause their Souls to bow before and yield unto But David here as you see calls it his Darling or his choice and most excellent thing for indeed the Soul is a choice thing in it self and should were all wise be every Man's darling or chief treasure And that it might be so with us therefore our Lord Jesus hath thus expressed the worth of the Soul saying VVhat shall a Man give in exchange for his Soul But if this is true one may see already what misery he is like to sustain that has or shall lose his Soul he has lost his Heart his Spirit his best Part his Life his darling himself his whole self and so in every sense his all And now what shall a man What would a Man But what can a Man that has thus lost his Soul himself and his all give in exchange for his Soul Yea What shall the Man that has sustained this Lâ—ss to recover all again since this Man or the Man â—ut under this Question must needs be a Man that is gone from hence a Man that is cast in the judgment â—nd one that is gone down the Throat of Hell But to pass this and to proceed I come next to describe the Soul unto you by such things as it is set â—ut by in the Holy Scriptures and they are in general â—hree I. The Power of the Soul II. The Senses the Spiritual Senses of the Soul III. The Passions of the Soul I. We will discourse of the Powers I may call â—hem the Members of the Soul for as the Members â—f the Body being many do all go to the making up â—f the Body so these do go to the compleating of the â—oul 1. There is the Vnderstanding which may be â—ermed the Head because in that is placed the Eye â—f the Soul and this is that which or by which the â—oul discerneth things that are presented to it and â—hat either by God or Satan This is that by which Man conceiveth and apprehendeth things so deep â—nd great that cannot by Mouth or Tongue or Pen â—e expressed 2. There is also belonging to the Soul the Conâ—ience in which I may say is placed the seat of Judgment for as by the Understanding things are let in Swordâ— the Soul so by the Conscience the evil or good â—f such things are tryed especially when in the. 3. Place the Judgment which is another part of his noble Creature has passed by the light of the â—nderstanding his verdict upon what is let in to the â—oul 4. There is as also the Fancy or Imagination another part of this great thing the Soul and a most curious thing this Fancy is It is that which presenteth to the Man the idea form or figure of that or any of those things wherewith a Man is frighted or taken pleased or displeased And 5. The mind another part of the Soul is that unto which this Fancy presenteth its things to be considered of because without the mind nothing is entertained in the Soul 6. There is the memory too another part of the Soul and that may be called the Register of the Soul for it is the memory that receiveth and keepeth in remembrance what has passed or has been done by the Man or attempted to be done unto him And in this part of the Soul or from it will be fed the Worm that dyeth not when Men are cast into Hell also from this Memory will flow that peace at the day of Judgment that Saints shall have in their service for Christ in the World 7. There are the Affections too which are as I may call them the Hands and Arms of the Soul for they are they that take hold of receive and embrace what is liked by the Soul And it is a hard thing to make the Soul of a Man cast from it what its affections cleave to and have imbraced Hence the Affections are called for when the Apostle bids Men seek the things above set your Affections upon them saith he or as you have it in another place Lay hold of them for the Affections are as hands to the Soul and they by which it fasrneth upon things 8. There is the Will which may be called the Foot of the Soul because by that the Soul yea the whole Man is carried hither and thither or else held back and kept from moving These are the golden Things of the Soul though in carnal Men they are every one of them made use of in the Service of Sin and Satan For the Vnbelieving are throughout impure as is manifest because their Mind and Conscience two of the Master-pieces of the Soul are defiled for if the most potent Parts of the Soul are ingaged in their service what think you do the more inferior do But I say so it is the more is the pity nor can any help it This work ceaseth for ever unless the great God who is over all and that can Souls shall himself take upon him to sanctifie the Soul and to recover it and perswade it to fall in love with another Master But I say What is Man without this Soul or wherein lieth his preeminence over a Beast no where that I know of For both as to Man's Body go to one place only the Spirit or Soul of a Man goes upward to wit to God that gave it to be by him disposed of with respect to things to come as they have been and have done in this life But 2. I come in the next place to describe the Soul by its Senses its spiritual Senses for so I call them for as the Body hath Senses partaining to it and aâ— it can see hear smell feel and taste so can the Soul I call therefore these the Senses of the Soul in opposition to the Senses of the Body and because the Soul is the Seat of all spiritual Sense where supernatural things are known and enjoyed not that the Soul of a natural Man is spiritual in the Apostles sense for so none are but those that are born from above nor they so always neither But to go forward 1. Can the Body see Hath it eyes so hath the Soul The Eyes of the Vnderstanding being enlightned As then the Body can see Beasts Trees Men and all visible things so the Soul can see God Christ Angels Heaven Devils Hell and other things that are invisible nor is this property only peculiar to the Souls that are illuminated by the Holy Ghost for the most carnal Soul in the World shall have a time to see these things but not to its comfort but not to its joy but to its endless woe and misery it dying in that condition Wherefore Sinner say not thou I shall not see him for Judgment is before him and he will make thee see him 2. Can the Body bear hath it ears so hath the Soul See Job 4. 12 13. It is
the Soul not the Body that hears the Language of things invisible 'T is the Soul that hears God when he speaks in and by his Word and Spirit and 't is the Soul that hears the Devil when he speaks by his illusions and temptations True there is such an Union between the Soul and the Body that oft-times if not always that which is heard by the Ears of the Body doth influence the Soul and that which is heard by the Soul doth also influence the Body but yet as to the Organ of Hearing the Body hath one of his own distinct from that of the Soul and the Soul can hear and regard even then when the Body doth not nor cannot As in time of sleep deep sleep and trances when the Body lyeth by as a thing that is useless For God peaks once yea twice yet Man as to his Body perceiveth it not In a Dream in a Vision of the Night when deep sleep falleth upon Men in slumbrings upon the Bed Then openeth he the Ears of Men and sealeth their instruction c. this must be meant of the Ears of the Soul not of the Body for that at this time is said to be in deep sleep moreover this hearing it is a Hearing of Dreams and the Visions of the Night Jeremiah also tells us That he had the rare and blessed Visions of God in his sleep and so doth Daniel too by the which they were greatly comforted and refreshed but that could not be was not the Soul also capable of hearing I heard the Voice of his words said Daniel and when I heard the Voice of his words I was in a deep sleep on my face and my face toward the Ground 3. As the Soul can see and hear so it can taste and relish even as really as doth the Palate belonging to the Body But then the thing so tasted must be that which is suited to the Temper and Palate of the Soul The Souls taste lyeth not in nor is exercised about meats the Meats that are for the Body Yet the Soul of a Saint can taste and relish God's word and doth oft-times find it sweeter than Honey nourishing as Milk and strengthning like to strong Meat The Soul also of Sinners and of those that are unsanctified can taste and relish though not the Things now mentioned yet things that agree with their fleshly minds and with their polluted and defiled and vile affections They can relish and taste that which delighteth them yea they can find Soul-delight in an Ale-house a Whore-house a Play-house Ay they find pleasure in the vilest things in the things most offensive to God and that are most destructive to themselves This is evident to sense and is proved by the daily practice of Sinners Nor is the Word barren as to this They feed on ashes they spend their Money for that which is not Bread yea they eat and suck sweetness out of sin They eat up the Sin of my People as they eat Bread 4. As the Soul can see hear and taste so it can smell and bring refreshment to it self that way Hence the Church saith Her Fingers dropped with sweet smelling Myrrh and again she saith of her beloved That his Lips dropped sweet smelling Myrrh But how came the Church to understand this but because her Soul did smell that in it that was to be smelled in it even in his word and gracious visits The poor World indeed cannot smell or savour any thing of the good and fragrant scent and sweet that is in Christ but to them that believe His name is as an oyntment poured fourth and therefore the Virgins love him 5. As the Soul can see taste hear and smell so it hath the sense of feeling as quick and as sensible as the Body He knows nothing that knows not this he whose Soul is past feeling has his Conscience â—eared with an hot Iron Nothing so sensible as the Soul nor feeleth so quickly the Love and Mercy or the Anger and Wrath of God Ask the awakened Man or the Man that is under the Convictions of the Law If he doth not feel and he will quickly tell you That he faints and dyes away by reason of God's hand and his wrath that lyeth upon him read the first eight Verses of the 38 th Psal. if thou knowest nothing of what I have told thee by experience and there thou shalt hear the Complaints of one whose Soul lay at present under the Burthen of guilt and that cryed out that without help from Heaven he could by no means bear the same They also that know what the Peace of God means and what an eternal weight there is in Glory know well that the Soul has the sense of feeling as well as the sense of seeing hearing tasting and smelling but thus much for the senses of the Soul Thirdly I come in the next place to describe the Soul by the Passions of the Soul The Passions of the Soul I reckon are these and such like to Wit Love Hatred Joy Fear Grief Anger c. And these Passions of the Soul are not therefore good nor therefore evil because they are the Passions of the Soul but are made so by two things to wit Principle and Object The Principle I count that from whence they flow and the Object that upon which they are pitched To explain my self 1. For that of Love This is a strong Passion the Holy Ghost saith 'T is strong as Death and cruel as the Grave And it is then good when it flows from Faith and pitches it self upon God in Christ as the Object and when it extendeth it self to all that is good whether it be the good Word the good Work of grace or the good Men that have it and also to their good lives But all Soul-love floweth not from this principle neither hath these for its object How many are there that make the Object of their Love the most vile of Men the most base of things because it flows from vile Affections and from the Lusts of the Flesh God and Christ good Laws and good Men and their holy lives they cannot abide because their love wanteth a Principle that should sanctifie it in its first motion and that should steer it to a goodly Object but that is the first 2. There is Hatred which I count another Passion of the Soul And this as the other is good or evil as the Principle from whence it flows and the Object of it are Ye that love the Lord hate evilâ— then therefore is this passion good when it singleth out from the many of things that are in the World that one filthy thing called Sin and when it setteh iâ— self the Soul and the whole Man against it and inâ—gageth all the Powers of the Soul to seek and invenâ— its ruine But alas where shall this Hatred be found What Man is there whose Soul is filled
with his passiâ—on thus sanctified by the Love of God and thaâ— makes sin which is God's enemy the only object oâ— its indignation How many be there I say whoâ— hatred is turned another way because of the maligâ—nity of their minds They hate Knowledge They hate God They hate the Righteous They hate God's ways And all is because the Grace of final fear is not thâ— Root and Principle from whence their hatred flows For the Fear of the Lord is to hate evil wherefore where this grace is wanting for a Root in the Souâ— there it must of necessity swerve in the letting out â— this passion because the Soul where grace is wanting is not at liberty to act simply but is byassed by thâ— Power of Sin that while grace is absent is preseâ— in the Soul And hence it is that this Passion which when acted well is a Vertue is so abused and made to exercise its force against that for which God never ordained it nor gave it license to act 3. Another Passion of the Soul is joy and when the Soul rejoyceth not in iniquity but rejoyceth in the Truth This Joy is a very strong Passion and will carry a Man through a world of difficulties 't is a Passion that beareth up that supporteth and strengtheneth a Man let the Object of his joy be what it will 'T is this that maketh the Soul fat in goodness if it have its object accordingly and that which makes the Soul bold in wickedness if it indeed doth rejoyce in iniquity 4. Another passion of the Soul is Fear natural fear for so you must understand me of all the Passions of the Soul as they are considered simply and in their own nature And as it is with the other Passions so it is with this it is made good or evil in its acts as its principle and objects are when this passion of the Soul is good then it springs from sense of the greatness and goodness and Majesty of God also God himself is the object of this fear I will forewarn you says Christ whom ye shall fear Fear him that can destroy both Body and Soul in Hell yea I say unto you fear him But in all Men this passion is not regulated and governed by these Principles and Objects but is abused and turned through the Policy of Satan quite into another channel It is made to fear Men to fear Idols to fear Devils and Witches yea it is made to fear all the foolish ridiculous and apish Fables that every old Woman or Atheistical Fortune-teller has the Face to drop before the Soul But fear is another passion of the Soul 5. Another passion of the Soul is Grief and it as those aforenamed acteth even according as it is governed When holiness is lovely and beautiful to the Soul and when the Name of Christ is more precious than life then will the Soul sit down and be afflicted because Men keep not God's Law I beheld the Transgressors and was grieved because they kepe not thy word So Christ he looked round about with anger Being grieved for the hardness of their hearts But it is rarely seen that this passion of the Soul is thus exercised Almost every body has other thingâ— for the spending of the heat of this passion upon Men are grieved that they thrive no more in the World grieved that they have no more carnal sensual and worldly honour grieved that they are suffered no more to range in the Lusts and Vanities of this life but all this is because the Soul is unacquainted with God sees no beauty in holiness but is sensual and wrapt up in clouds and thick darkness 6. And lastly There is Anger which is another passion of the Soul And that as the rest is extended by the Soul according to the Nature of the Principle by which it is acted and from whence it flows And in a word to speak nothing of the fierceâ—ness and power of this passion it is then cursed when it breaketh out beyond the bounds that God hath set it the which to be sure it doth when it shall by its fierceness or irregular moâ—tion run the Soul into sin Be angry and sin not is the Limitation wherewith God hath bounded thiâ— â—assion and whatever is more than this is a giâ—ing place to the Devil And one reason among others Why the Lord doth â—o strictly set this bound and these limits to anger 〈◊〉 that it is so furious a Passion and for that it â—ill so quickly swell up the Soul with sin as they say Toad swells with its poison Yea it will in a moment â—o transport the Spirit of a Man that he shall quickly â—orget himself his God his Friend and all good â—ule but my business is not now to make a Comâ—ent upon the Passions of the Soul only to shew â—ou that there are such and also which they are And now from this description of the Soul what â—ollows but to put you in mind what a noble powerâ—ul lively sensible thing the Soul is that by the Text is supposed may be lost through the heedlesâ—ess or carelesness or slavish fear of him whose Soul â—t is and also to stir you up to that care of and laâ—our after the Salvation of your Soul as becomes the Weight of the Matter if the Soul were a trivial Thing or if a Man though he lost it might yet â—imself be happy it were another matter but the â—oss of the Soul is no small loss nor can that Man â—hat has lost his Soul had he all the World yea the whole Kingdom of Heaven in his own power be but â—n a most fearful and miserable condition but of these â—hings more in their place Having thus given you a Description of the Soul what it is I shall in the next place shew you the Greatness of it And the first thing that I shall take occasion to make this manifest by will be shewing you the Disproportion that is betwixt thâ— and the Body And I shall do it in these followiâ— particulars 1. The Body is called the House of the 〈◊〉 an House for the Soul to dwell in Now every boâ— knows that the House is much inferior to him 〈◊〉 by God's Ordinance is appointed to dwell thereiâ— that it is called the House of the Soul you find Paul to the Corinthians For we know saith hâ— if our earthly House of this Tabernacle were dissolve we have a Building of God an House not made wiâ— hands eternal in the Heavens We have then an Hoâ— for our Soul in this world and this House is thâ— Body for the Apostle can mean nothing else theâ—â—fore he calls it an earthly House If our earthly House Our House But who doth he personate if he says Tâ— is an House for the Soul for the Body is part of hâ— that says Our House In this manner of Language he personates his 〈◊〉 with the
presently recalled bâ— the decreed gulf that bindeth them under perpetuâ—â— punishment The great fixed gulf they know will keep them in their present place and not suffeâ— them to go to Heaven and now there is no otheâ— place but Heaven or Hell to be in for then the Eartâ— and the works that are therein will be burned uâ— Read the Text But the Day of the â—ord will coâ—â— as a Thief in the Night in the which the Heavens shâ— pass away with a great noise and the Elements shall mâ— with servent heat and the Earth also and the Worâ— â—hat are herein shall be burnt up If then there will be â—o third place it standeth in their minds as well as â—n God's decree that their punishments will be eâ—ernal So then sorrows anguish tribulation grief â—oe and pain will in every moment of its abiding â—pon the Soul not only flow from thoughts of what â—as been and what is but also from what will be â—nd that for ever and ever Thus every thought â—hat is truly grounded in the cause and nature of their â—tate will roul toss and tumble them up and down 〈◊〉 the cogitations and fearful apprehensions of the â—stingness of their damnation For I say their â—inds their memories their understandings and conâ—iences will all and always be swallowed up with â—or ever yea they themselves will by the means of â—hese things be their own tormenters for ever 3. There will not be spaces as Days Months Years and the like as now though we make bold so â—o speak the better to present our thoughts of each â—thers capacities for then there shall be time no â—onger also day and night shall then be come to an â—nd He hath compassed the Waters with bounds unâ—il the day and night come to an end until the end of â—â—ght with darkness Now when time and day â—nd night are come to an end then there comes in â—ternity as there was before the day and night or â—ime was created and when this is come punishâ—ent nor glory must none of them be measured by â—ays or months or years but by eternity it self Nor shall those concerned either in misery or glory â—eckon of their now new state as they used to reckon â—f things in this World but they shall be suted in â—heir capacities in their understandings and appreâ—ensions to judge and count of their condition according as will best stand with their state in eterâ—nity Could we but come to an understanding of thing done in Heaven and Hell as we understand hoâ— things are done in this World we should be strangâ— amazed to see how the change of places and of coâ—ditions has made a change in the understandings 〈◊〉 Men and in the manner of their enjoyment of thingâ— But this we must let alone till the next World aâ— until our lancing into it and then whether we be 〈◊〉 the Right or Left-hand ones we shall well know thâ— state and condition of both Kingdoms In the meaâ— time let us addict our selves to the Belief of the Scriâ—tures of Truth for therein is revealed the way 〈◊〉 that of eternal life and how to escape the damâ—nation of the Soul But thus much for the Loss 〈◊〉 the Soul unto which let me add for a conclusion theâ— Verses following These cry alas but all in vain They stick fast in the mire They would be rid of present pain Yet set themselves on fire Darkness is their perplexity Yet do they hate the light They always see their misery Yet are themselves all night They are all dead yet live they do Yet neither live nor dye They dye to weal and live to woe This is their misery Now will confusion so posseâ—s â—hese Monuments of ire â—nd so confound them with distress â—nd trouble their desire That what to think or what to do â—r where to lay their head â—hey know not 't is the damned's woe â—o live and yet be dead These castaways would fain have life â—ut know they never shall â—hey would forget their dreadful plight â—ut that sticks fast'st of all God Christ and Heav'n they know are best â—et dare not on them think â—hey know the Saints enjoy their rest â—hile they their tears do drink And now I am come to the fourth thing that is â—o shew you the cause of the Loss of the Soul That Men have Souls that Souls are great things â—hat Souls may be lost this I have shewed you â—lready Wherefore I now proceed to shew â—ou the cause of this Loss The cause is laid â—own in the Eighteenth Chapter of Ezekiel in â—hese words Behold all Souls says God are mine â—s the Soul of the fallen so also the Soul of the Sun is â—ine the Soul that sinneth it shall dye It is sin then â—r sinning against God that is the cause of dying of â—amning in Hell Fire for that must be meant by dyâ—ng otherwise to dye according to our ordinary acceptation of the notion the Soul is not capable of being indeed immortal as hath been afore assertâ— So then the Soul that sinneth that is and perâ—vering in the same that Soul shall dye be cast aâ—â—or damned Yea to ascertain us of the undoubtâ— Truth of this the Holy Ghost doth repeat it agaâ—â— and that in this very Chapter saying The Sâ— that sinneth it shall dye Now the Soul may divers ways be said to siâ—â— gainst God As 1. In its receiving of sin into its bosom and in 〈◊〉 retaining and entertaining of it there Sin mâ—â— first be received before it can act in or be acted 〈◊〉 the Soul Our first Parents first received in the sâ—gest or motion and then acted it Now it is 〈◊〉 here to be disputed when sin was received by tâ—â— Soul so much as whether ever the Soul received siâ— for if the Soul has indeed received sin into it seâ— then it has sinned and by doing so has made it seâ— an object of the wrath of God and a fire-brand of Hâ—â— I say I will not here dispute when sin was receivâ— by the Soul but it is apparent enough that it râ—ceived it betimes because in old time every Châ—â— that was brought unto the Lord was to be redeemeâ— and that at a Month old which to be sure uâ— very early and implyed that then even then thâ— Soul in God's judgment stood before him as defilâ— and polluted with sin But although I said I wâ—â— not dispute at what time the Soul may be said to râ—ceive sin yet it is evident that it was precedent 〈◊〉 the redemption made mention of just before and 〈◊〉 before the Person redeemed had attained to the Agâ— of a Month. And that God might in the Languagâ— Moses give us to see cause of the necessity of this â—emption he first distinguisheth and saith The â—â—lling of a Cow or the firstling of a Sheep or the â—stling of a Goat did not need this redemption for â—â—ey were clean or holy But the first-born
of Men â—â—o was taken in lieu of the rest of the Children and â—â—e firstling of unclean Beasts thou shalt surely redeem â—th he But why was the first-born of Men coupled â—th unclean Beast but because they were both unâ—an But how I Answer the Beast was unclean by â—od's ordination but the other was unclean by sin â—ow then it will be demanded How a Soul before it as a Month old could receive sin to the making of 〈◊〉 self unclean I Answer There are two ways of â—â—ceiving one active the other Passive This last the way by which the Soul at first receiveth sin and 〈◊〉 so receiving 〈◊〉 becometh culpable because polluted â—d defiled by it And this passive way of receiving often mentioned in Scripture Thus the pans â—â—ceived the ashes thus the molten Sea received three â—â—ousand Baths thus the Ground receiveth the Seed â—nd this receiving is like that of the Wooll which â—â—ceiveth the Dye either Black White or Red â—nd as the Fire that receiveth the Water till it be all â—uenched therewith or as the Water receiveth such â—â—inking and poisonous matter into it as for the â—â—ke of it it poured out and spilt upon the Ground â—ut whence should the Soul thus receive sin I anâ—â—er from the Body while it is in the Mothers Belly â—he Body comes from polluted Man and therefore 〈◊〉 polluted Who can bring a clean thing out of an â—â—clean The Soul comes from God's hand and â—herefore as so is pure and clean but being put into this Body it is tainted polluted and defiled wâ— the faint stench and filth of sin nor can this steâ—â— and filth be by Man purged out when once from 〈◊〉 Body got into the Soul sooner may the Blackamâ—â— change his Skin or the Leopard his Spots than 〈◊〉 Soul were it willing might purge it self of this pâ—â—lution Tho' thou wash thee with Nitre and take 〈◊〉 much Sope yet thine iniquity is marked before me 〈◊〉 the Lord God 2. But as I said the Soul has not only received 〈◊〉 but retains it holds it and shews no kind of râ—â—â—â—stance It is enough that the Soul is polluted 〈◊〉 defiled for that is sufficient to provoke God to 〈◊〉 it away for which of you would take a Cloth annoâ—ed with stinking ulcerous Sores to wipe your Moâ—â—withal or to thrust it into your bosoms and 〈◊〉 Soul is polluted with far worse pollution than aâ—â— such can be but this not all it retains Sin as 〈◊〉 Wooll retains the Dye or as the infected Water â—â—â—ceives the stench or poisonous scent I say it â—â—â—tains it willingly for all the Power of the Soul is 〈◊〉 only captivated by a seizure of sin upon the Soul 〈◊〉 it willingly heartily unanimously universally 〈◊〉 leth in with the natural filth and pollution that is sin to the estranging of it self from God and obtaining of an intimacy and compliance with 〈◊〉 Devil Now this being the state and condition of 〈◊〉 Soul from the Belly yea from before it sees the liâ—â—â— of this World What can be concluded but 〈◊〉 God is offended with it For how can it otherwâ—â—â—â— be since there is holiness and justice in God He 〈◊〉 those that are born of a Woman whose Original 〈◊〉 by carnal conception with Man are said to be Serpents so soon as born The wicked and all 〈◊〉 are so go astray as soon as they are born speaking â—â—â—es Their Poyson is the Poyson of a Serpent they are 〈◊〉 the deaf Adâ—er that stoppeth his Ear. They go aâ—ay from the Belly but that they would not do if â—â—â—ght of the Powers of their Soul was unpolluted â—ut their Poyson is the Poyson of a Serpent Their Poyâ—â—n what is that their pollution their original polâ—â—tion that is as the Poyson of a Serpent To wit â—ot only deadly for so Poyson is but also hereditaâ—y It comes from the old One from the Sire and â—am yea it is also now become connatural to and with them and is of the same date with the Child as â—orn into the World The Serpent has not her Poyâ—on in the Original of it either from imitation or from other infective things abroad though it may by â—uch things be helped forward and encreased but she brings it with her in her bowels in her nature and â—it is to her as suitable to her present condition as is that which is most sweet and wholsome to other of the Creatures So then every Soul comes into the World as poisoned with sin nay as such which have Poyson connatural to them for it has not only received sin as the Wooll has received the Dye but it retaineth it The infection is got so deep it has taken the blâ—ck so effectually that the â—ire the very Fire of Hell can never purge the Soul there from And that the Soul has received this infection thus early and that it retains it so surely is not only signified by Childrens coming into the World besmeared in their Mothers Blood and by the First-born's being redeemed at a month old but also by the first inclinations and actions of Children when they are so come into the World Who sees not that lying pride disobedience to parents and â—â—poerisie do put forth themselves in Children beâ—â— they know that they do either well or ill in so doiâ—â— or before they are capable to learn either of thâ— arts by imitation or seeing understandingly 〈◊〉 same things done first by others He that sees 〈◊〉 that they do it naturally from a principle from 〈◊〉 inherent principle is either blinded and has â—â—â—tained his darkness by the same sin as they or 〈◊〉 suffered himself to be swayed by a delusion froâ— him who at first infused this spawn of sin into Maâ—â— nature Nor doth the averseness of Children to moraliâ—â— a little demonstrate what has been said For as 〈◊〉 would make a Serpent sick should one give it strong Antidote against his Poyson so then aâ—â— Children and never more than then disturbed 〈◊〉 their minds when a strict hand and a stiff rein bâ— moral discipline is maintained over and upon them True sometimes restraining graâ—e corrects them but that is not of themselves But more oft hypocrisie is the great and first moving Wheel to all theiâ— seeming compliances with admonitions which indulgent Parents are apt to overlook yea and sometimes through unadvisedness to commit for the principles of grace I speak now of that which comes before conversion But as I said before I would not now dispute only I have thought good thus to urge these things to make my assertion manifest and to shew what is the cause of the damnation of the Soul 3. Again As the Soul receives sin and retains it so it also doth entertain it that is countenance smile upon and like its complection and nature well A Man may detain that is hold fast a thing which yet he doth not regard but when he enâ—â—rtains then he â—â—â—untenances likes and delights in
the Earth thaâ— â—s many abominable actions were done for all flesh had corrupted God's way upon the Earth But how came this to be so why every imagination of the thoughts or of the motions that were in the Heart to sin was evil â—nly evil and that continually The imagination of the thoughts was evil that is such as tended not to deaden or stifle but such as tended to animate and forward the motions or thoughts of sin into action every imagination of the thoughts that which is here called a thought is by Paul to the Romans called a motion now the imagination should and would had it been on God's side so have conceived of this motion of and to sins as to have presented it in all its features so ugly so ill favoured and so unreasonable a thing to the Soul that the Soul should forthwith have let down the Sluce and pulled up the Draw bridge put a stop with greatest defiance to the motion now under consideration but the imagination being defiled it presently at the very first view or noise of the motion of sin so acted as to forward the bringing the said motion or thought into act So then the thought of sin or motion thereto is first of all entertained by the imagination and fancy of the Soul and thence conveyed to the rest of the Powers of the Soul to be condemned if the imagination be good but to be helped forward to the act if the imagination be evil And thus the evil imagination helpeth the motion of and to sin towards the act even by dressing of it up in that guise and habit that may best delude the Understanding Judgment and Conscience and that is done after this manner Suppose a motion of sin to commit fornication to swear to steal to act covetously or the like be propounded to the fancy and imagination the imagination if evil presently dresseth up this motion in that garâ— that best suiteth with the nature of the Sin As if it be the Lust of Uncleanness theâ— is the Motion to sin drest up in all the imaginable pleasureableness of that Sin if to Covetousness theâ— is the Sin drest up in the Profits and Honours that attend that Sin and so of Theft and the like but if the Motion be to swear hector or the like then iâ— that Motion drest up with valour and manliness and so you may count of the rest of sinful Motions and thus being trimmed up like a Bartholomew Baby it is presented to all the rest of the Powers of the Soul where with joint consent it is admired and imbraced to the firing and inflaming all the Powers oâ— the Soul And hence it is that Men are said to inflame themselves with their Idols under every gâ—een Tree Anâ— to be as fed Horses neighing after their Neighbour's Wife for the Imagination is such a forceable Power that if it putteth forth it self to dress up and present a thing to the Soul whether that thing be evil or good the rest of the Faculties cannot withstand it Therefore when David prayed for the Children of Israel he said I have seen with joy thy People which are present here to offer willingly unto thee that is for preparations to build the Temple O Lord God saith he keep this for ever in the Imagination of the Thoughts of the Heart of thy People for ever and prepare their hearts unto thee He knew that as the Imagination was prepared so would the Soul be moved whether by evil or good therefore as to this he prays that their imagination might be ingaged always with apprehensions of the beauteousness of the Temple that they might always as now offer willingly for its building But as I said when the Imagination hath thus set forth Sin to the rest of the Faculties of the Soul they are presently intangled and fall into a flame of love thereto this being done it follows that a Purpose to pursue this Motion till it be brought unto act is the next thing that is resolved on Thus Esau after he had conceived of that profit that would accrue to him by murthering of his Brother fell the next way into a Resolve to spill Jacob's Blood And Rebecca sent for Jacob and said unto him Behold thy Brother Esau as touching thee doth comfort himself purposing to kill thee Nor is this purpose to do an evil without its fruit for he comforted himself in his evil purpose Esau as touching thee doth comfort himself purposing to kill thee The Purpose therefore being concluded in the next place the Invention is diligently set to work to find out what means methods and ways will be thought best to bring this purpose into practice and this motion to sin into action Esau invented the Death of his Brother when his Father was to be carried to his Grave David purposed to make Vriah Father his Bastard-Child by making of him drunk Amnon purposed to ravish Tamar and the means that he invented to do it were by feigning himself sick Absalom purposed to kill Amnon and invented to do it at a Feast Judas purposed to sell Christ and invented to betray him in the absence of the People The Jews purposed to kill Paul and invented to intreat the Judge of a Blandation to send for him that they might murther him as he went Thus you see how sin is in the Motion of it handed through the Soul First it comes into the Fancy or Imagination by which it is so presented to the Soul as to inflame it with desire to bring it into act so from this desire the Soul proceedeth to a purpose of enjoying and from a purpose of enjoying to inventing how or by what means it had best to attempt the accomplishing of it But further When the Soul has thus far by its wickedness pursued the Motion of Sin to bring it into action then to the last thing to wit to endeavour to take the opportunity which by the Inventionâ— is judged most convenient so to endeavours it goes till it has finished Sin and finished in finishing of that it s own fearful damnation Then Lust when it hath conceived bringeth forth sin and sin when it is finished bringeth forth death And who knows but God and the Soul how many letts hindrances convictions fears frights misgivings and thoughts of the Judgment of God all this while are passing and repassing turning and returning over the Face of the Soul How many times the Soul is made to start look back and tremble while it is pursuing the pleasure profit applause or preferment that Sin when finished promiseth to yield unto the Soul for God is such a lover of the Soul that he seldom lets it go on in Sin but he cries to it by his word and providences Oh! do not this abominable thing that I hate especially at first until it shall have hardened it self and so provoked him to give it up in Sin-revenging Judgment to its own
sinful Soul to this I do not ask what he saith with his Lips for he will assuredly flatter God with his Mouth But what doth his actions and carriages declare as to his acceptance of this incomparable benefit For a wicked man speaketh with his feet and teacheth with his fingers With his feet that is by the way he goeth and with his fingers that is by his acts and doâ—ngs So then what saith he by his goings by his acts and doings unto this incomparable benefit thus â—rought unto him from the Father by his only Son Jesus Christ What saith he Why he saith That he doth not at all regard this Chrâ—st nor value the Grace thus tendered unto him in the Gospel First he saith That he regardeth not this Christ that he seeth nothing in him why he should admit him to be entertaâ—ned in his affections Therefore the Prophet speaking in the Person of Sinners says He Christ haâ—h no form nor comeliness and when we shall see him there is no beauty that we should desire him And then adds to shew what he meaneth by his thus speaking saying He is dâ—sâ—ised and rejected of Men. All this is spoken with reference to his Person and it was eminently fulfiâ—â—ed upon hâ—m in the days of hiâ— flesh when he was hated maligned and persecuted to death by Sinners And is stiâ— fulfilled in the Souls of Sinners in that they cannot abide to think of him with thoughts that have a Tendency in them to separate them and their Lusts asunder and to the making of them to imbrace him for their darling and the taking up of their Cross to follow him All this Sinners speak out with loud voices in that they stop their ears and shut their eyes as to him but open them wide and hearken diligently to any thing that pleaseth the Flesh and that is a Nursery to Sin But 2. As they despise and reject and do not regard his Person so they do not value the Grace that he tendereth unto them by the Gospel this is plain by that indifferency of spirit that always attends them when at any time they hear thereof or when it is presented unto them I may safely say That the most of Men who are concerned in a Trade will be more vigilant in dealing with a Twelve-penny Customer than they will be with Christ when he comes to make unto them by the Gospel a tender of the incomparable Grace of God Hence they are called fools Because a price is put into their hands to get wisdom and they have no heart unto it And hence again it is that that bitter complaint is made But my People would not hearken to my voice and Israel would none of me Now these things being found as practised by the Souls of Sinners must needs after a wonderful manner provoke wherefore no marvel that the Heavens are bid to be astonished at this and that damnation shall seize upon the Soul for this And indeed The Soul that doth thus by practice though with his mouth as who doth not he shall shew much love he doth interpretatively say these things 1. That he loveth Sin better than Grace and darkness better than light even as our Lord Jesus Christ hath shewed And this is the Condemnation that light is come into the World and Men love darkness more than light as is manifest because their deeds are evil 2. They do also by their thus rejecting of Christ and Grace say That for what the Law can do to them they value it not they regard not its thundering threatnings nor will they shrink when they come to endure the Execution thereof wherefore God to deter them from such bold and desperate ways that do interpretatively fully declare that they make such desperate conclusions insinuates that the Burden of the Curse thereof is intolerable saying Can thy Heart endure or can thy Hands be strong in the day that I shall deal with thee I the Lord have spoken it I will do it 3. Yea by their thus doing they do as good as say That they will run the hazzard of a sentence of death at the day of judgment and that they will in the mean time joyn Issue and stand a Tryal at that day with the great and terrible God What else means their not hearkning to him their despising of his Son and the rejecting of his grace yea I say again what else means their slighting of the Curse of the Law and their chusing to abide in their sins till the day of death and judgment And thus I have shewed you the Causes of the Loss of the Soul And assuredly these things are no fables Object But some may Object and say But you denounce all against the Soul as if the Body was in no fault at all or as if there were no punishment assigned for the Body I Answer The Soul must be the part punished because the Soul is that which sins Every q Siâ— that a Man doth is without the Body Fornication or Adultery excepted Is without the Body that is as to the wilily inventing contriving and finding out ways to bring the motions of sin into action For alas What can the Body do as to these it is in a manner wholly passive yea altogether as to the lusting and purposing to do the wickedness excepting the sin before excepted Ay and not excepting that as to the rise of that Sin for even that with all the rest ariseth and proceedeth out of the Heart the Sul. For from within out of the Heart of Man proceed fornication adultery murder thefts covetousness wickedness deceit lasciviousness an evilâ—eye blasphemy pride foolishness all these evil things come from within and dâ—filâ— the Man that is the outward Man But a difference must always be put betwixt defiling and being defiled that which doâ— sileth being the worst not but that the Body shall have its share of judgment for Body and Soul must be destroyed in Hell the Body as the Instrument the Soul as the Actor but oh the Soul the Soul the Soul is the Sinner and therefore the Soul as the Principal must be punished And that God's indignation burneth most againâ— the Soul appears in that death-hath seized upoâ— every Soul already for the Scripture saith That every natural or unconverted Man is dead Dead How Is his Body dead No verily his Bodâ— liveth but his Soul is dead Dead but with whaâ— death Dead to God and to all things Gospell good by reason of that benumâ—ing stupefying and senselesness that by God's just Judgment for and by sin hath swallowed up the Soul Yea if you observe you shall see that the Soul goeth first or before in punishment not only by what has been said already in that the Soul is first made a partaker of death but in that God first deals with the Soul by convictions yea and terrors perhaps while the Body is well or in that he giveth up
his Mercy yet by his Juâ—â—stice if not by his Grace yet by Hell-fire This he also threatens to bring upon the Fool iâ— the Proverbs They shall call they shall seek the â—all cry Who shall do so the answer is They that â—ometimes scorned either to seek or call or cry â—hey that stopped their ears that pulled away their â—houlders and that refused to seek or call or cry to God for Mercy Sinner careless Sinner didst thou take notice of â—his first Inference that I have drawn from my seâ—ond Doctrine If thou didst yet read it again 't is â—his God has undertaken and will accomplish the breaking â—f the Spirits of all the World either by his grace and â—ercy unto Salvation or by his justice and severity to Damnation The reason for this is this God is resolved to have â—he Mâ—stery he is resolved to have the Victory Who will set the Bryars and Thorns against me in Battle I will go through them and burn them together I will march against them God is merciful and is come forth into the World by his Son tendering of Grace unto Sinners by the Gospel and would willingly make a Conquest over them for their good by hâ—s Mercy now he being come out Sinners like Bryars and Thorns do set themselves against him and will have none of his mercy well but what says God saith he Then I will march on I will go through â—hem and burn them together I am resolved to have the Mastery one way or another if they will not bend to me and accept of my Mercy in the Gosgel I will bend them and break them by my Justice in Hell-fire they say they will not bend I say they shall now they shall know whose word shall stand mine or theirs Wherefore the Apostle when he saw that some of the Corinthians begun to be unruly and to do those things that did begin to hazard them saith Do ye provoke the Lord to jealousie are ye stronger than he as who should say my brethren aâ— you aware what you do do you not understand thaâ— God is resolved to have the Mastery one way or anoâ—ther And are you stronger than he if not tremblâ— before him or he will certainly have you under hiâ— feet I will tread them in mine anger and trample theâ— in my fury Thus he speaks of them that seâ— themselves against him therefore beware Noâ— the reason of this resolution of God it flows from a Determination in him to make all his sayings good and to verifie them on the Consciences of Sinners And since the incredulous World will not belie now and fly from wrath they shall shortly believe and cry under it since they will not now credit the Word before they see unto salvation they shall be made to credit it by sense and feeling unto damnation The second Inference that I draw from my second Doctrine is this That it is and will be the lot of some to bow and break before God too late or when it is too late God is resolved as I said to have the Mastery and that not only in a way of Dominion and Lordship in general for that he has now but he is resolved to master that is to break the Spirit of the World to make all Men cringe and crouch unto him even those that now say There is no God or if there be yet what 's the Almighty that we should serve him This is little thought of by those that now harden their hearts in wickedness and that turn their Spirit against God but this they shall think of this they must think of this God will make them think of 〈◊〉 that day at which day they also now do mock and â—eride that the Scripture might be fulfilled upon â—hem And I say they shall think then of those â—hings and break at heart and melt under the Hand â—nd Power and Majesty of the Almighty For As I â—ive saith God every knee shall bow to me every tongue shall confess to God And again The Nations shall see and be confounded at all their might they shall â—ay their hand upon their mouth their ears shall be deaf they shall lick the Dust like a Serpent they shall move out of their holes like Worms or creeping things of the Earth they shall be afraid of the Lord our God and shall fear because of thee For then they will they nill they shall have to do with God though not with him as merciful or as one that may be intreated yet with him as just and as devouring fire yea they shall see that Face and hear that Voice from whom and from which the Heavens and the Earth will fly away and find no place of stay And by this appearance and by such words of his mouth as he then will speak to them they shall begin to tremble and call for the Rocks to fall upon them and cover them For if these things will happen at the Execution of inferior Judgments What will be done what effects will the last most dreadful and eternal Judgment have upon Men's Souls Hence you find that at the very first appearance of Jesus Christ the whole World begins to mourn and lament Every eye shall see him and they also that pierced him and all Kindreds of the Earth shall wail because of him And therefore you also find them to stand at the Door and knock saying Lord Lord open unto us Moreover you find them also desiring yea also so humble iâ— their desires as to be content with the least degree of Mercy one drop one drop upon the tip of ones Finger What stooping what condescention what humility is here All and every one of those passages declare that the Hand of God is upon them and that the Almighty has got the Mastery of them has conquered them broke the Pride of their Power and laid them low and made them cringe and crouch unto him bending the Knee and craving of kindness Thus then will God bow and bend and break them yea make them bow and bend and break before him And hence also it is that they will weep and mourn and gnash their Teeth and cry and repent that ever they have been so foolish so wicked so traiterous to their Souls and such enemies of their own eternal happiness as to stand out in the day of their visitation in a way of rebellion against the Lord. But here is their hard hap their dismal lot and portion that all these things must be when 't is too late It is and will be the lot and hap of these to bow bend and break too late You read They come weeping and mourning and with tears they knock and cry for mercy but what did tears avail why nothing for the door was shut He answered and said I know you not whence you are But they repeat and renew their suit saying We have eat and drank in
thy presence and thou hast taught in our streets What now Why he returns upon them his first answer the second time saying I tell you I know you not whence you are depart from me all ye workers of iniquity Then he concludes There shall be weeping and gnashing of Teeth when you shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and your selves thrust out They come weeping and go weeping away They come to him weeping for they saw that he had conquered them but they departed weeping for they saw that he would damn them yet as we read in another place they were very loth to go from him by their reasoning and expostulating with him Lord when saw we thee an hungred or thirsty or a stranger or naked or sick or in prison and did not minister unto thee But all would not do here is no place for change of mind These shall go away into everlasting punishment but the Righteous into life eternal And now what would a Man give in exchange for his Soul so that as I said before all is too late they mourn too late they repent too late they pray too late and seek to make an exchange for their Soul too late Or what shall a Man give in exchange for his Soul Two or three things there may yet be gathered from these Words I mean as to the Desires of them that have lost their Souls to make for them an exchange What shall a Man give in exchange What shall what would yea what would not a Man if he had it give in exchange for his Soul 1. What would not a Man I mean a Man in the Condition that is by the Text supposed some Men are and will be in give in exchange to have another Man's Vertues instead of their own Vices Let me dye the death of the Righteous Let my Soul be in the state of the Soul of the Righteous that is with reference to his vertues when I dye and let my last end be like his 'T is a sport now to some to taunt and squib and deride at other Men's Vertues but the Day is coming when their minds will be changed and when they shall be made to count those that have done those righteous actions and duties which they have scoffed at the only blessed Men. Yea they shall wish their Soul in the blessed Possession of those Graces and Vertues that those whom they hated were accompanied with and would if they had it give a whole World for this change but it will not now do it is now too late what then shall a Man give in exchange for his Soul and this is more than intimated in that 25 th of Matthew named before for yoâ— find by that Text how loth they were or will be to be counted for unrighteous People Lord say they when did we see thee an hungred or a thirst naked or sick and did not minister unto thee Now they are not willing to be of the Number of the Wicked though heretofore the ways of the Righteous were an abomination to them But alas they are before a just God a just Judge a Judge that will give every one according to their ways therefore Woe to the Soul of the Wicked now It shall go ill with him for the reward of his hands shall be given him thus therefore he is lockt up as to this he cannot now change his vices for vertues nor put himself or his Soul in the stead of the Soul of the saved so that it still and will for ever abide a question unresolved Or what shall a Man give in exchange for his Soul I do not doubt but that a Man's state may be such in this World that if he had it he would give thousands of Gold to be as innocent and guiltless in the Judgment of the Law of the Land as is the state of such or such heartily wishing that himself was not that he that he is how much more then will Men wish thus when they stand ready to receive the â—ast their eternal judgment But what shall a Man give in exchange for his Soul 2. As they would for the Salvation of their Souls be glad to change away their Vices for the Vertues their Sins for the good Deeds of others so what would they not give to change places now or to remove from where now they are into Paradise into Abraham's Bosom But neither shall this be admitted the Râ—ghteous must have their inheritance to themselves Neither said Abraham can they pass to us that would come from thence neither can they dwell in Heaven that would come from Hell They then that have lost or shall lose their Souls are bound to their place as well as to their sins When Judas went to Hell he went to his home to his own place and when the Righteous go hence they also go home to their House to their own place for the Kingdom of Heaven is prepared for them Between Heaven and Hell there is a great gulf fixed that is a strong passage there is a great gulf fixed What this gulf is and how impossible they that shall lose their Souls will know to their woe because it is fixed there where it is on purpose to keep them in their tormenting place so that they that would pass from Hell to Heaven cannot But I say Would they not change places would they not have a more comfortable House and Home for their Souls Yes verily the Text supposes it and the sixteenth of Luke affirms it Yea and could they purchase for their Soul a Habitation among the Righteous would they not Yes they would give all the World for such a Change What shall what shall not a Man if he had it if it would answer his design give in exchange for his Soul 3. As the Damned would change their own Vices for Vertues and the Place where they are for that into which they shall not come so What would they give for a change of condition Yea if an absolute change may not be obtained yet what would they give for the least degree of mitigation of that torment which now they know will without any intermission be and that for ever and ever Tribulation and anguish indignation and wrath the gnawing Worm and everlasting destruction from the Presence of the Lord and from the Glory of his Power cannot be born but with great horror and grief no marvel then if these poor Creatures would for ease for their Souls be glad to change their Conditions Change with whom with an Angel with a Saint Ay with a Dog or a Toad for they mourn not they weep not nor do they bear indignation of wrath they are as if they had not been only the sinful Soul abides in its Sins in the Place designed for lost Soul and in the Condition that Wrath and Indignation for Sin and Transgression hath decreed them to abide for
sin and sin only that hath made the Devils Devils and yet for this for this vile this abominable thing some Men yea most Men will venture the Loss of their Soul yea they will mortgage pawn and set their Souls to sale for it Is not this a great Waster doth not this Man deserve to be ranked among the extravagant ones What think you of him who when he tempted the Wench to uncleanness said to her If thou wilt venture thy Body I 'le venture my Soul was not here like to be a fine bargain think you or was not this Man like to be a gainer by so doing This is he that prizes sin at a higher rate than he doth his immortal Soul yea this is he that esteems a quarter of an hours pleasure more than he fears everlasting damnation What shall I say this Man is minded to give more to be damned than God requires he should give to be saved is not this an extravagant one Be astonished O ye Heavens at this and be ye horribly afraid Yea let all the Angels stand amazed at the unaccountable prodigality of such an one Object 1. But some may say I cannot believe that God will be so severe as to cast away into Hell fire an immortal Soul for a little sin Answ. I know thou canst not believe it for if â—hou couldest thou wouldest sooner eat fire than â—â—n this hazzard and hence all they that go down â—o the Lake of Fire are called the Vnbelievers and the Lord shall cut thee that makest this Objection asunder and shall appoint thee thy portion with such except thou believe the Gospel and repent Object 2. But surely though God should be so angry at the beginning it cannot in time but grieve him to see and hear Souls roaring in Hell and that for a little sin Answer Whatsoever God doth it abideth for ever he doth nothing in a passion or in an angry â—it he procâ—edeth with Sinners by the most perfect Rules of Justice wherefore it would be injustice to deliver them whom the Law condemneth yea he â—ould falsify his word if after a time he should deliver them from Hell concerning whom he hath solemnly testified that they shall be there for ever Obj. 3. O but as he is just so he is merciful and mercy is pitiful and very compassionate to the afflicted Answ. O but mercy abused becomes most fearful in tormenting did you never read that the Lamb turned Lyon and that the World will tremble at the Wrath of the Lamb and be afflicted more at the thoughts of that than at thâ— thoughts of any thing that shall happen to them in the day when God shall call them to an account for their sins The time of mercy will be then past for now is that acceptable time behold now is the day of salvation The Gate of mercy will then be shut and must not be opened again for now is that Gate open now it is open for a Door of hope The time of shewing pity and compassion will then be at an end for that as to acting towards Sinneâ—â— will last but till the Glass of the World is run anâ— when that day is past mark what God saith shall follow I will laugh at your calamity I will mâ—câ— when your fear cometh when your fear cometh as desolation and your destruction cometh like a Whirlwind when distress and anguish cometh upon you Mark you how many pinching expressions the Lord Jesus Christ doth threaten the refusing Sinner with refuseth him now I will laugh at him I will mock at him But when Lord wilt thou laugh at and mock at the impenitent The answer is I will laugh at their calamities and mock when their fear cometh when their fear cometh as desolation and their destruction like a Whirl-wind when distress and anguish cometh upon them Obj. 4. But if God Almighty be at this point and there be no moving of him to mercy at that day yet we can but lie in Hell till we art burnt out as the Log doth at the Back of the Fire Poor besotted Sinner is this thy last shift wilt thou comfort thy self with this are thy sins so dear so sweet so desirable so profitable to thee that thou wilt venture a burning in Hell Fire for them till thou art burnt out is there nothing else to be done but to make a covenant with Death and to maintain thy agreement with Hell is it not better to say now unto God do not condemn me and to say now Lord be merciful to me a Sinner would not tears and prayers and crys in this acceptable time to God for mercy yield thee more benefit in the next World than to lie and burn out in Hell will do But to come more close to thee Have not I told â—â—ee already that there is no such thing as a ceasing 〈◊〉 be that the damned shall never be burned out in Hell There shall be no more such death or cause of dissolution for ever This one thing well considered breaks not only the neck of that wild conceit on which thy foolish Objection is built but will break thy stubborn heart in pieces For then it follows that unless thou canst conquer God or with ease endure to conflict with his sin-revenging wrath thou wilt be made to mourn while under his everlasting wrath and indignation and to know that there is not such a thing as a burning out in Hell Fire Object 5. But if this must be my case I shall have more â—ellows I shall not go to Hell nor yet burn there alone Answ. What again Is there no breaking of the League that is betwixt Sin and thy Soul what resolved to be a self Murderer a Soul Murderer what resolved to murder thine own Soul but is there any comfort in being hanged with company in sinking into the bottom of the Sea with company or in going to Hell in burning in Hell and in enduring the everlasting pains of Hell with company O besotted wretch But I tell thee the more company the more sorrow the more fuel the more fire Hence the damned Man that we read of in Luk desired that his brethren might be so warned and prevailed with as to be kept out of that place of torment But to hasten I come now to the second Use. Vse 2. Is it so is the Soul such an excellent thing and the Loss thereof so unspeakably great Then here you may see who are the greatest Fools in the World to wit those who to get the World and its Preferments will neglect God till they lose their Souls The rich Man in the Gospel was one of these great Fools for that he was more concerned about what he should do with his Goods than hoâ— his Soul should be saved Some are for venturing their Souls for pleasures and some are for venturing their Souls for profits they that venture their Souls for pleasures have but little
state of grace the Lord gives grace and glory hence he that goeth to Heaven is said to be wrought for it fitted prepared for it Vse 5. Again Fifthly Is it so is the Soul such an excellent thing and is the Loss thereof so unspeakably great Then this Doctrine commends those for the wise ones that above all business concern themselves with the salvation of their Souls those that make all other matters but things by the bye and the salvation of their Soul the one thing needful But but few comparatively will be concerned with this use for where is he that doth this Solomon speaks of one Man of a thousand however some there be and blessed be God for some but they are they that are wise yea wise in the Wisdom of God 1. Because they reject what God hath rejected and that is sin 2. Because they esteem but little of that which by the word is counted but of little esteem and that is the World 3. Because they chuse for a Portion that which God commendeth unto us for that which is the most excellent thing viz. Himself his Christ his Heaven his Word his Grace and Holiness these are the great and most excellent thing and the things that he hath chosen that is truly wise for his Soul and all other wise Men are Fools in God's account and in the judgment of his word and if it be so glory and bliss must needs be their portion though others shall miss thereof The wise shall inherit glory but shame shall be the promotion of Fools Let me then incourage those that are of this mind to be strong and hold on their way Soul thou hast pitched right I will say of thy choice as David said of Goljah's Sword There is none like that give it me Hold fast that thou hast that no Man take thy Crown Oh! I admire this Wisdom this is by the direction of the Law-giver this is by the teaching of the blessed Spirit of God not the Wisdom which this World teacheth nor the Wisdom which the World doth chuse which comes to naught surely thou hast seen something of the World to come and of the glory of it through faith surely God has made thee see emptiness in that wherein others find a fulness and vanity in that which by others is counted for a Darling Blessed are thine Eyes forâ— they see and thine Ears for they hear But who told thee that thy Soul was such an excellent thing as by thy practice thou declarest thou believest it to be What set more by thy Soul than by all the World What cast a World behind thy back for the welfare of a Soul is not this to play the Fool in the account of Sinners while Angels wonder at and rejoyce for thy wisdom What a thing is this that thy Soul and its welfare should be more in thy esteem than all those glories wherewith the Eyes of the World are dazled surely thou hast looked upon the Sun and that makes Gold look like a clod of Clay in thine Eye-sight But who put the thoughts of the Excellencies of the things that are Eternal I say who put the thoughts of the Excellency of those things into thy mind in this wanton Age in an Age wherein the thoughts of eternal Life and the Salvation of the Soul are with and too many like the Morrocco Ambassador and his Men Men of strange Faces in strange Habits with strange Gestures and Behaviours Monsters to behold But where hadst thou that heart that gives entertainment to these thoughts these heavenly thoughts These thoughts are like the French Protestants banished thence where they willingly would have harbour how came they to thy House to thy heart and to find entertainment in thy Soul The Lord keep them in every imagination of the thoughts of thy heart for ever and incline thine heart to seek him more and more And since the whole World have slighted and despised and counted foolish the thoughts and cogitations wherewith thy Soul is exercised what strong and mighty supporter is it upon and with which thou bearest up thy Spirit and takest incouragement in this thy folorn unoccupied and singular way for so I dare say it is with the most but certainly it is something above thy self and that is more mighty to uphold thee than is the power rage and malice of all the World to cast thee down or else thou couldest not bear up now the Stream and the Force thereof are against thee Obj. 1. I know my Soul is an excellent thing and that the World to come and its glories even in the smallesâ— Glimpse thereof do swallow up all the World that is here my heart also doth greatly desire to be exercised about the thoughts of eternity and I count my self never better than when my poor heart is filled with them as for the rage and fury of this World it swayeth very little with me for my heart is come to a point but yet for all that I meet with many discouragements and such things that indeed do weaken my strength in the way But brave Soul pray tell me what the things are that discourage thee and that weaken thy strength in the way Why the amazing greatness of this my enterprize that this one thing I am now pursuing things of the highest the greatest the most enriching nature even eternal things and the thoughts of the Greatness of them drown'd me for when the heat of my Spirit in the pursuit after them is a little returned and abated methinks I hear my self talking thus to my self Fond fool canst thou imagine that such a Gnat a Flea a Piâ—mire as thou art can take and possess the Heavens and manele thy sâ—lf up in the eternal Glories if thou makest first a 〈◊〉 of the succesfulness of thy Endeavours upon things far lower more base but much more easie to obtain as Crowns Kingdoms Earldoms Dukedoms Gold Silver or the like how vain are these attempts of thine and yet thou thinkest to possess thy Soul of Heaven away away by the heighth thereof thou may'st well conclude it is far above out of thy reach and by the breadth thereof it is too large for thee to grasp and by the nature of the excellent glory thereof too good for thee to possess These are the thoughts that sometimes discourage me and that weaken my strength in the way Answ. The Greatness of thy undertakings does but shew the nobleness of thy Soul in that it cannot will not be content with such low and dry things as the base-born Spirits that are of the World can and do content themselves withal And as to the greatness of the things thou aimest at though they be as they are indeed things that have not their like yet they are not too big for God to give and he has promised to give them to the Soul that seeketh him yea he hath prepared the Kingdom given the Kingdom and laid up in