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
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
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
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
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