prosundity to dive into the mysterious depths of Hell Hell is a place and state utterly unknown to any in this visible World excepting the Souls of Men nor shall any for ever be capable of understanding the Miseries thereof save Souls and fallen Angels Now I think as the Joys of Heaven stand not only in speculation or in beholding of Glory but in a sensible Enjoyment and unspeakable Pleasure which these Glories will yield to the Soul So the Torments of Hell will not stand in the present lashes and stroaks which by the Flames of eternal Fire God will scourge the Ungodly with but the Torments of Hell stand much if not in the greatest part of them in those deep thoughts and apprehensions which Souls in the next World will have of the Nature and Occasions of Sin of God and of separation from him of the Eternity of those Miseries and of the utter Impossibility of their help ease or deliverance for ever O damned Souls will have thoughts that will clash with Glory clash with Justice clash with Law clash with it self clash with Hell and with the everlastingness of Misery but the Point the Edge and the Poison of all these thoughts will still be gauling and dropping and spuing out their stings into the Sore grieved wounded and fretted place which is the Conscience though not the Conscience only For I may say of the Souls in Hell that they all over are but one wound one sore Miseries as well as mercies sharpen and make quick the Apprehensions of the Soul Behold Spira in his Book Cain in his Guilt and Saul with the Witch of Endor and you shall see Men ripened Men inlarged and greatned in their fancies imaginations and apprehensions though not about God and Heaven and Glory yet about their Loss their Misery and their Woe and their Hells 10. Nor doth their ability to bear if it be proper to say they bear those dolors which there for ever they shall endure a little demonstrate their greatness Everlasting burning devouring fire perpetual pains gnawing worms utter darkness and the ireful words face and strokes of divine and infinite Justice will not cannot make this Soul extinct as I said before I think it is not so proper to say the Soul that is damned for Sin doth bear these things as to say it doth ever sink under them and therefore their place of torment is called the bottomless Pit because they are ever sinking and shall never come there where they will find any stay Yet they live under wrath but yet only so as to be sensible of it as to smart and be in perpetual anguish by reason of the intollerableness of their burthen But doth not their thus living abiding and retaining a Being or what you will call it demonstrate the greatness and might of the Soul Alas Heaven and Earth are short of this greatness for these though under less judgment by far do fade and wax old like a Moth-eaten Garment and in their time will vanish away to nothing Also we see how quickly the Body when the Soul is under a fear of the rebukes of Justice How soon I say it wastes molders away and crimbleth into the Grave but the Soul is yet strong and abides sensible to be dealt withal for Sin by everlasting burnings 11. The Soul by God's Ordinance while this world lasts has a time appointed it to forsake and leave the Body to be turned again to the Dust as it was and this separation is made by death Therefore the Body must cease for a time to have sense or life or motion and a little thing brings it now into this state But in the next World the wicked shall partake of none of this for the Body and the Soul being at the Resurrection rejoyned this death that once did rend them asunder is for ever overcome and extinct so that these two which lived in Sin must for ever be yoked together in Hell Now there the Soul being joyned to the Body and death which before did separate them being utterly taken away the Soul retains not only its own being but also continueth the Body to be and to suffer sensibly the Pains of Hell without those decays that it uses to sustain And the Reason why this death shall then be taken away is because Justice in its bestowing its rewards for transgressions may not be interrupted but that Body and Soul as they lived and acted in sin together might be destroyed for sin in Hell together Destroyed I say but with such a Destruction which though it is everlasting will not put a Period to their sensible suffering the vengeance of eternal Fire This death therefore though that also be the Wages of Sin would now were it suffered to continue be an hindrance to the making known of the Wrath of God and also of the created Power and Might of the Soul 1. It would hinder the making known of the Wrath of God for it would take the Body out of the way and make it uncapable of sensible suffering for sin and so removing one of the Objects of Vengeance the Power of God's Wrath would be so far undiscovered 2. It would also hinder the Manifestation of the Power and Might of the Soul which is discovered much by its abiding to reâ—in its own being while the Wrath of God is grapâ—ng with it and more by its continuing to the Body 〈◊〉 sensible being with it self Death therefore must now be removed that the â—oul may be made the Object of Wrath without â—olestation or interruption That the Soul did I â—y yea that Soul and Body both might be so Death â—ould now be a Favour though once the Fruit of â—in and also the Wages thereof might it now be â—uffered to continue because it would case the Soul â—f some of its burthen For a tormented Body canâ—ot but be a burthen to a Spirit and so the wise Man â—nsmuates when he says The Spirit of a Man will â—stain his infirmity that is bear up under it but â—et so as that it feels it a Burthen We see that â—ecause of the Sympathy that is between Body and â—oul how one is burthened if the other be grieved A sick Body is a Burthen to the Soul and a wounded Spirit is a Burthen to the Body A wounded Spirit who â—an bear but death must not remove this burthen but the Soul must have the Body for a Burthen and the Body must have the Soul for a Burthen and both must have the Wrath of God for a Burthen O therefore here will be burthen upon burthen and all upon the Soul for the Soul will be the chief Seat of this burthen But thus much to shew you the Greatness of the Soul I shall now come to the second Thing which was propounded to be spoken to and that is to shew you what we are to understand by losing of the Soul or what the Loss of the Soul is What
Souls of the rest that are saved and thâ— to do is common with the Apostles as will be easiâ— discerned by them that give attendance to Reading Our earthly Houses or as Job saith Houses 〈◊〉 Clay for our Bodies are Bodies of Clay your râ—â—membrances are like unto ashes your bodies are bodies clay Indeed he after maketh mention of an Houâ— in Heaven but that is not it about which he noâ— speaks now he speaks of this earthly House whiâ— we have we our Souls to dwell in while on thâ— side Glory where the other House stands as reaâ— prepared for us when we shall flit from this to that or in case this should sooner or later be dissolve â—ut that is the first The Body is compared to the House but the Soul to him that inhabiteth the House Therefore as the Man is more noble than the House 〈◊〉 dwells in so is the Soul more noble than the Body â—nd yet alas with grief be it spoken How common â—s it for Men to spend all their care all their time â—ll their strength all their wit and parts for the â—ody and its honour and preferment even as if the â—oul were some poor pitiful sorry inconsiderable â—nd under-thing not worth the thinking of or not â—orth the caring for But 2. The Body is called the Clothing and the Soul â—hat which is clothed therewith Now every body â—nows that the Body is more than Rayment even carâ—al sense will teach us this But read that pregnant place For we that are in this Tabernacle do groan being â—urdened that is with mortal flesh not for that we would be unclothed but clothed upon that mortality â—ight be swallowed up of life Thus the greatness of â—he Soul appears in the preference that it hath to the â—ody The Body is its Raimenâ— We see that above all Creatures Man because he is the most noble among â—ll visible Ones has for the adoring of his Body that more abundant comeliness 't is the Body of Man not of Beast that is clothed with the richest Ornaments â—ut now what a thing is the Soul that the Body it â—elf must be its cloathing no suit of apparel is by God thought good enough for the Soul but that which is made by God himself and that is that curious thing â—he Body But oh how little is this considered â—amely The greatness of the Soul 'T is the Body the Cloaths the suit of Apparel that our foolish fancies â—re taken with not at all considering the richness and excellency of that great and more noble part the Soul for which the Body is made a Mantle to wraâ— it up in a Garment to cloth it withal If a Maâ—gets a rent in his Cloths it is little in comparison oâ— a rent in his Flesh yea he comforts himself wheâ— he looks on that rent saying thanks be to God it 〈◊〉 not a rent in my Flesh. But ah on the contrary how many are there in the World that are morâ— troubled for that they have a Rent a Wound oâ— a Disease in the Body than for that they have Soul that will be lost and cast away A little Rent in thâ— Body dejecteth and casteth such down but they are not at all concerned though their Soul is now anâ— will yet further be torn in pieces Now thereforâ— consider this ye that forget God lest he tear you iâ— pieces and there be none to deliver but this is the second thing whereby or by which the greatness oâ— the Soul appears to wit in that the Body that excellent piece of God's Workmanship is but a Garment or Clothing for the Soul But 3. The Body is called a Vessel or a Case for the Soul to be put and kept in That evâ—ry one of yoâ— should know how to possess his Vessel in sanctification anâ— honour The Apostle here doth exhort the People to abstain from fornication which in another place hâ— saith is a Sin against the Body And here again hâ— saith This is the Will of God your sanctification that you should abstain from Fornication that the Body be not defiled that every one of you should know how tâ— possess his Vessel in sanctification and honour His Vessel his Earthen Vessel as he calls it in another place For we have this treasure in Earthen Vessels Thus then the Body is called a Vessel yea every Man's Body is hiâ— Vessel But what has God prepared this Vessel for and what has he put into it Why many things this Body is to be a Vessâ—l for but at present God has put into it that curious thing the Soul Cabinets that 〈…〉 rich and costly things of themselves are not made nor design'd to be Vessels to be stufâ— or filled with trumpery and things of no value no these are prepared for Rings and Jâ—wel for Pearls for Rubies and things that are choice And if so what shall â—â—e then think of the Soul for which it is prepared and that of God the most rich and excellent Vessel in â—he World surely it must be a think of worth yea of more worth than is the whole World besides But alas Who believes this talk do not even the most of Men so set their minds upon and so admire the glory of this Case or Vessel that they forget once with seriousness to think and therefore must of necessity be a great way off of those sutable esteemâ— â—hat becomes them to have of their Souls But oh â—ince this Vessel this Cabinet this Body is so curiously made and that to receive and contain what thing is â—â—at for which God has made his Vessel And what is â—at Soul that he hath put into it Wherefore thus â—n the third Place is the greatness of the Soul made â—anifest even by the Excellency of the Vessel the Body that God has made to put it in 4. The Body is called a Tabernacle for the â—oul Knowing shortly I must put off this my Tabernacle â—hat is my Body by Death So again For we know that â— our Earthly House of this Tabernacle were dissolved we â—ave a bâ—ilding of God c. In both these places by â—abernaâ—le can be meanâ— nothing but the Body â—herefore both the Apostles in these sentences do personate their Souls and speak as if the Soul waâ— the All of a Man yea they plainly tell us that thâ— Body is but the House Cloths Vessel and Tabeâ—nacle for the Souls But what a famous thing thereâ—fore is the Soul The Tabernacle of old was a place erected foâ— worship but the Worshippers were far more excelleâ—â— than the place so our Body is a Tabernacle for thâ— Soul to worship God in but must needs be accounteâ— much inferior to the Soul for as much as the worâ— shippers are always of more honor than the place theâ— worship in as he that dwelleth in the Tabernacleâ— hath more honor than the Tabernacle I servâ— says Paul God and Christ Jesus with my Spirit or Soâ—â— in
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 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 company 〈◊〉 then is first received by the Soul as has been 〈◊〉 explained and by that reception is polluted and â—â—â—â—filed This makes it hateful in the Eyes of Justice is now polluted Then secondly this sin is not â—â—ly received but retained that is it sticks so fast â—â—â—des so fixedly in the Soul that it cannot be gotten it this is the cause of the continuation of abhorâ—nce for if God abhors because there is a Being of 〈◊〉 there it must needs be that he should continue to â—hor since sin continues to have a Being there But â—â—â—â—en in the third place sin is not only received 〈◊〉 â—etained but entertained by the now defiled and polâ—â—ted Soul wherefore this must needs be a cause of â—e continuance of anger and that with aggravatiâ—â—â— When I say entertained I do not mean as â—â—â—en entertain their Enemies with small and great â—ot but as they entertain those whom they like and â—â—ose that are got into their affections And therefore the wrath of God must certainly be 〈◊〉 out upon the Soul to the everlasting damnation â—f it Now that the Soul doth thus entertain sin is maniâ—est by these several particulars 1. It hath admitted it with complacence and deâ—â—ght into every Chamber of the Sâ—ul I mean it has â—een delightfully admitted to an enteâ—tainment by all â—e powers or faculties of the Soul The Soul â—ath chose it rather than God it also at God's comâ—and refuseth to let it go yea it chuseth that â—octrine and loveth it best since it must have a â—octrine that has most of sin and baseness in it â—hey say to the Seers See not and to the Prophets Prophesie not unto us right things speak unto us smoothings Prophesie deceits These are signs that the Soul with liking hath eâ—â—tertained sin And if there be at any time as indeeâ— there is a Warrant issued out from the Mouth 〈◊〉 God to apprehend to condemn and mortifie sin Whâ—â— then 2. These shifts the Souls of Sinners do presently make for the saving of sin from those things that bâ— the World Men are commanded to do unto it 1. They will if possible hide it and not suffeâ— it to be discovered He that hideth his sins shall 〈◊〉 prosper And again They hide it and refuse to let 〈◊〉 go This is an evident sign that the Soul has a favouâ— for sin and that with liking it entertains it 2. As it will hide it so it will excuse it and pleaâ— that this and that piece of wickedness is no such evâ—â—â—thing Men need not be so nice and make such 〈◊〉 puther about it calling those that cry out so hotly against it Men more nice than wise Hence the Prophets of old used to be called mad-men and the World would reply against their doctrine Whereiâ— have we been so wearisome to God and what have 〈◊〉 spoken so much against him 3. As the Soul will do this so to save sin it wiâ—â— cover it with names of vertue either moral or civil and of this God greatly complains yea breaks ouâ— into anger for this saying Wâ— to them that call evil good and good evil that put darkness for light anâ— light for darkness and put bitter for sweet and sweeâ— for bitâ—er 4. If convictions and discovery of sin be so stronâ— and so plain that the Soul cannot deny but that it 〈◊〉 sin and that God is offended therewith then it will give flattering promises to God that it will indeed put it away but yet it will prefix a time that shall be long first if it also then at all performs it saying yet a little sleep yet a little slumber yet a little folding of sin in mine arms till I am older till I am richer till I have had more of the sweetness and the delights of sin Thus Their Soul delighteth in their abominations 5. If God yet pursues and will see whether this promise of puting sin out of doors shall be fulfilled by the Soul why then it will be partial in God's Law it will put away some and keep some put away the grossest and keep the finest put away those that can best be spared and keep the most profitable for a help at a pinch 6. Yea If all sin must be abandoned or the Soul shall have no rest why then the Soul and Sin will part with such a parting as it is even as Phaltiel parted with David's Wife with an ill will and a sorrowful mind or as Orpha left her Mother with a Kiss 7. And if at any time they can or shall meet with each other again and no Body never the wiser O what courting will be betwixt Sin and the Soul and this is called doing of things in the dark By all these and many more things that might be instanced it is manifest that sin has a friendly entertainment by the Soul and that therefore the Soul is guilty of damnation For what do all these things argue but that God his word his ways and graces are out of favour with the Soul and that sin and Satan are its only pleasant companions But Secondly That I may yet shew you what a greaâ— thing sin is with the Soul that is to be damned I wiâ— shew how sin by the help of the Soul is managed from the motion of sin even till it comes to the very act for sin cannot come to an act without the help oâ— the Soul The Body doth little here as I shalâ— further shew you anon There is then a motion of sin presented to the Soul and whether presented by sin it self or the Devil we will not at this time dispute motions of sin and motions to sin there are and always the end oâ— the motions of sin are to prevail with the Soul tâ— help that motion into an act But I say There is a motion to sin moved to the Soul or as Jameâ— calls it a conception Now behold how the Soul dealâ— with this motion in order to the finishing of sin that death might follow 1. This motion is taken notice of by the Soul but is not resisted nor striven against only the Soul liftâ— up its eyes upon it and sees that there is present 〈◊〉 motion to sin a motion of sin presented to the Soul that the Soul might Midwife it from the Conceptioâ— into the World 2. Well Notice being taken that a motion to sin iâ— present what follows but that the fancy or imâ—giâ—nation of the Soul taketh it home to it and doth noâ— only look upon it and behold it more narrowly buâ— begins to trick and trim up the sin to the pleasing oâ— it self and of all the Powers of the Soul That this is true is evident because God findeth fault with thâ— imagination as with that which lendeth to sin thâ— first hand and that giveth to it the first lift toward its being helped forward to act And God saâ— that the wickedness of Man was great 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
the Soul to judicial hardness and further blindness while he leaveth the Body to do his Office in the World yea and also when the day of death and dissolution is come the Body is spared while the Soul is tormented in unutterable torment in Hell And so I say it shall be spared and the Clods of the Valley shall be sweet unto it while the Soul mourneth in Hell for Sin 't is true at the Day of Judgment because that is the last and final Judgment of God on Men then the Body and Soul shall be re-united or joyned together again and shall then together partake of that recompence for their wickedness which is meet When I say The Body is spared and the Soul tormented I mean not that the Body is not then at death made to partake of the wages of Sin For the wages of Sin is death But I mean the Body partakes then but of temporal death which as to sense and feeling is sometimes over presently and then resteth in the Grave while the Soul is tormenting in Hell yea and why is Death suffered to slay the Body I dare say not chiefly for that the indignation of God most burneth against the Body but the Body being the House for the Soul in this World God even pulls down this Body that the Soul may be stript naked and being stript may be carried to Prison to the Place where damned Souls are there to suffer in the beginning of suffering that punishment that will be endless 2. Therefore the Soul must be the part most sorely punished because Justice must be distributed with equity God is a God of knowledge and judgment by him actions are weighed actions in order to Judgment Now by weighing of actions since he finds the Soul to have the deepest Hand in Sin and he says that he hath so of equity the Soul is to bear the burden of punishment Shall not the Judge of all the Earth do right in his famous distributing oâ— Judgment He will not lay upon Man more thaâ— right that he should enter into judgment with God The Soul since deepest in Sin shall also be deepest in punishment Shall one Man sin said Moses anâ— wilt thou be wroth with all the Congregation He pleads here for equity in God's distributing of Judgment yea and so exact is God in the distribution thereof that he will not punish Heathens so as he will punish Jews wherefore he saith of the Jew first or chiefly and also to the Gentile yea in Hell he has prepared several degrees of punishment for the several sorts or degrees of offenders And some shall receive greater damnation And will it not be unmeet for us to think since God is so exact in all his doings that he will without his weights and measures give to Soul and Body as I may say carelesly not severally their punishments according to the desert and merit of each 3. The punishment of the Soul in Hell must needs to be sure as to degree differ from the punishment of the Body there When I say differ I mean must needs be greater whether the Body be punished with the same Fire with the Soul or Fire of another nature If it be punished with the same Fire yet not in the same way for the Fire of Guilt with the Apprehensions of indignation and wrath are most properly felt and apprehended by the Soul and by the Body by vertue of its union with the Soul and so felt by the Body if not only yet I think mostly by way of sympathy with the Soul and the Cause we say is worse than the Disease and if the wrath of God and the Apprehensions of it as discharging it self for sin and the breach of the Law be that with which the Soul is punished as sure it is then the Body is punished by the Effects or by those Influences that the Soul in its torments has upon the Body by vertue of that great oneness and union that is between them But if there be a punishment prepared for the Body distinct in kind from that which is prepared for the Soul yet it must be a punishment inferior to that which is prepared for the Soul not that the Soul and Body shall be severed but being made of things distinct their punishments will be by that which is most suitable to each I say it must be inferior because nothing can be so hot so tormenting so intolerably unsupportable as the quickest Apprehensions of and the immediate sinking under that Guilt and Indignation that is proportionable to the Offence Should all the Wood and Brimstone and cumbustible matter on Earth be gathered together for the tormenting of one Body yet that cannot yield that torment to that which the sence of guilt and burning hot application of the mighty indignation of God will do to the Soul Yea suppose the Fire wherewith the Body is tormented in Hell should be seven times hotter than any of our Fire yea suppose it again to be seven times hotter than that which is seven times hotter than ours yet it must suppose it be but created fire be infinitely short as to tormenting operations of the unspeakable wrath of God when in the heat thereof he applyeth it to and doth punish the Soul for sin in Hell therewith So then whether the Body be tormented with the same Fire wherewith the Soul is tormented or whether the Fire be of another kind yet it is not possible that it should bear the same punishment as to degree because or for the causes that I have shewed Nor inded is it meet it should because the Body has not sinned so so grievously as the Soul has done and God proportioneth the punishment suitable to the Offence 4. With the Soul by its self are the most quick and suitable apprehensions of God and his wrath wherefore that must needs be made partaker of the sorest punishment in Hell 't is the Soul that now is most subtle at discerning and it is the Soul that will be so then Conscience Memory Understanding and Mind these will be the â—eat of torment since the Understanding will let Wrath immediately upon these from what it apprehends of that wrath Conscience will let in the Wrath of God immediately upon these from what it fearfully feels of that wrath the Memory will then as a Vessel receive and retain up to the brim of this Wrath even as it receiveth by the Understanding and Conscience the Cause of this Wrath and considers of the durableness of it So then the Soul is the seat and receiver of Wrath even as it was the receiver and seat of Sin here then is sin and wrath upon the Soul the Soul in the Body and so Soul and Body tormented in Hell-fire 5. The Soul will be most tormented because strongest the biggest Burden must lye upon the strongest Part especiâ—lly since also it is made capable of it by its sin The Soul must bear its
own punishment and a great part of the Bodies too forasmuch as so far as Apprehension goes the Soul will be quicker at that Work than the Body The Body will have its punishment to lye mostly in feeling but the Soul in feeling and apprehending both True the Body by the help of the Soul will see too but the Soul will see yet abundantly further And good reason that the Soul should bear part of the punishment of the Body because it was through its allurements that the Body yielded to help the Soul to Sin the Devil presented Sin the Soul took it by the Body and now Devil and Soul and Body and all must be lost cast away that is damned in Hell for Sin but the Soul must be the Burden-bearer Object But you may say doth not this give incouragement to Sinners to give way to the Body to be in alâ— its members loose and vain and wicked as Instruments to Sin Answer No Forasmuch as the Body shall also have his share in punishment for though I have said the Soul shall have more punishment than the Body yet I have not said That the Body shall at all be eased by that no the Body will have its due and for the better making out of my Answer further consider of these following particulars 1. The Body will be the Vessel to hold a tormented Soul in this will be something therefore Man damned Man is called a Vessel of Wrath a Vessel and that in both Body and Soul The Soul receiveth Wrath into its self and the Body holdeth that Soul that has thus received and is tormented with this Wrath of God Now the Body being a Vessel to hold this Soul that is thus possessed with the Wrath of God must needs it self be afflicted and tormented with that torment because of its union with the Body therefore the Holy Ghost saith His Flesh upon him shall have pain and his Soul within him shall mourn Both shall have their torment and misery for that both joyned hand in hand in sin the Soul to bring it to the Birth and the Body to midwife it into the World therefore it saith again with reference to the Body Let the Curse come into his Bowels like Water and like Oyl into his Bones Let it be to him as a Garment which covereth him and as a Girdle c. The Body then will be tormented as well as the Soul by being a Vessel to hold that Soul in that is now possessed and distressed with the unspeakable wrath and indignation of the Almighty God and this will be a great deal if you consider 2. That the Body as a Body will by reason of its union with the Soul be as sensible and so as capable in its kind to receive correction and torment as ever nay I think more for if the quickness of the Soul giveth quickness of sense to the Body as in some case at least I am apt to think it doth then forasmuch as the Soul will now be most quick most sharp in Apprehension so the Body by reason of union and sympathy with the Soul will be most quick and most sharp as to Sense Indeed if the Body should not receive and retain sense yea all its Senses by reason of its being a Vessel to hold the Soul the torment of the Soul could not as torment be ministred to the Body no more than the Fire tormented 〈◊〉 King of Babylon's furnace or than the King Moab's Lime-kiln was afflicted because the King Elom's Bones were burnt to Lime therein Bâ—t 〈◊〉 the Body has received again its senses now thereâ—â—â—â—e it must yea it cannot chuse but must feel that â—rath of God that is let out yea poured out like â—ods of Water into the Soul Remember also that besides what the Body reâ—â—â—veth from the Soul by reason of its union and symâ—â—thy therewith there is a punishment and instruâ—ents of punishment though I will not pretend to 〈◊〉 you exactly what it is prepared for the Body â—r its joyning with the Soul in Sin therewith to be â—inished a Punishment I say that shall fall immeâ—ately upon the Body and that such an one as will â—ost fitly suit with the Nature of the Body as wrath â—nd guilt do most fitly suit the Nature of the Soul 3. Add to these the durable condition that the â—ody in this state is now in with the Soul Time â—as when the Soul dyed and the Body lived and â—hat the Soul was tormented while the Body slept â—nd rested in the Dust but now these things are past â—or at the Day of Judgment as I said these two shall 〈◊〉 â—e-united and that which once did separate them 〈◊〉 dstroyed then of necessity they must abide together â—nd as together abide the Punishment prepared for â—hem and this will greaten the Torment of the Body Death was once the Wages of Sin and a grievous Curse but might the Damned meet with it in Hell they would count it a Mercy because it would separate Soul and Body and not only so but take away all sense from the Body and make it incapable of suffering torment yea I will add and by that means give the Soul some ease for without doubt as the Torments of the Soul extend themselves to the 〈◊〉 so the Torments of the Body extend themselves the Soul nor can it be otherwise because of 〈◊〉 and sympathy But death natural death shall destroyed and there shall be no more natural deaâ—â— no not in Hell And now it shall happen to Men it hath done in less and inferior Judgments 〈◊〉 shall seek death and desire to dye and death shall not found by them Thus therefore they must abide togâ—â—ther death that used to separate them asunder now slain 1. Because it was an enmy in keepiâ—â— Christ's Body in the Grave And 2. because Friend to carnal Men in that though it was a Punisâ—â—ment in it self yet while it lasted and had dominiâ—â— over the Body of the Wicked it hindred them 〈◊〉 that great and just judgment which for Sin was 〈◊〉 unto them and this is the third Discovery of thâ— manner and way of punishing of the Body But 4. There will then be such things to be seen anâ— heard which the Eye and the Ear to say no morâ— than has been said of the sense of feeling will 〈◊〉 and hear that will greatly aggravate the Punishâ—ment of the Body in Hell For though the Eye 〈◊〉 the Window and the Ear a Door for the Soul to look out at and also to receive in by yet whatever goâ—eth in at the Ear or the Eye leaves influence upoâ— the Body whether it be that which the Soul delighteth in or that which the Soul abhorreth for as the Eye affecteth the Heart or Soul so the Eye and Ear by hearing and beholding both oft-times afflict the Body Wâ—en I heard my bâ—â—y trembled rottenness entred into my bones Now I say as the Body after
its resurrection to damnation to everlasting shame and contempt will receive all its senses again so it will have matter to exercise them upon not only to the letting into the Soul those aggravations which they by hearing feeling and seeing are capable to let in thither but I say they will have matter and things to exercise themselves upon for the helping forward of the Torment of the Body under temporal Judgments of old the Body as well as the Soul had no ease day nor night and that not only by reason of what was felt but by reason of what was heard and seen In the Morning thou shalt say would God it were even and at even thou shalt say would God it were Morning 1. For the fear of thine heart wherewith thou shalt fear 2. And for the sight of thine eyes which thou shalt see Nay he tells them a little before That they should be mad for the sight of their eyes which they should see See! Why what shall they see Why themselves in Hell with others like them and this will be a Torment to their Body there is bodily torment as I said ministred to the Body by the Senses of the Body What think you If a Man saw himself in Prison in Irons upon the Ladder with the Rope about his Neck would not this be distress to the Body as well as to the Mind To the Body doubtless witness the heavy Looks the shaking Legs trembling Knees pale Face and beating and aking Heart how much more then when Men shall see themselves in the most dreadful Place it is a fearful Place doubtless to all to behold themselves in that shall come thither Again They shall see others there and shall bâ— them see themselves There is an art by which 〈◊〉 Man may make his Neighbour look so ghastly thaâ— he shall fright himself by looking on him especiallâ— when he thinks of himself that he is of the samâ— shew also 'T is said concerning Men at the downfâ—â— of Babylon That they shall be amazed one at anoâ—ther for their faces shall be as flames Anâ— what if one should say that even as it is witâ— an House set on fire within where the Flame ascend out at the Chimnies out at the Windows and thâ— smoak out at every chink and crevis that it can find so it will be with the Damned in Hell That Soâ— will breath Hell-fire and smoak and coals will seeâ— to hang upon its burning lips yea the Face Eye and Ears will seem all to be Chimnies and Vents foâ— the Flame and Smoak of the Burning which God bâ— his breath hath kindled therein and upon them which will be beheld one in another to the greaâ— torment and distress of each other What shall I say here will be seen Devils anâ— here will be heard howlings and mournings herâ— will the Soul see it self at an infinite distance froâ— God yea the Body will see it too In a Word who knows the Power of God's Wrath the Weighâ— of Sin the Torments of Hell and the Length 〈◊〉 Eternity If none then none can tell when theâ— have said what they can the intollerableness of thâ— Torments that will swallow up the Soul the lost Souâ— when it is cast away by God and from him intâ— outer darkness for Sin But thus much for the Causâ— of the Loss of the Soul I now come to the second Doctrine that I gathereâ— from the Words namely That how unconcerned aâ— â—areless soever some now be about the Loss or Salvation â—f their Souls the Day is coming but it will then be 〈◊〉 late when Men will be willing had they never so much to give it all in exchange for their Souls There are four things in the Words that do prove this Doctrine 1. There is an intimation of Life and Sense in the Man that has lost and that after he has lost his Soul 〈◊〉 Hell Or what shall a Man give in exchange for his Soul These words are by no means applicable to the 〈◊〉 that has no life or sense for he that is dead according to our common acceptation of death that is â—eprived of life and sense would not give two pence 〈◊〉 change his state Therefore the words do intimate that the Man is yet alive and sensible Now were a Man alive and sensible though he was in none other place than the Grave there to be confined while others are at liberty what would he give in exchange â—or his place and to be rid of that for a better but â—ow much more to be delivered from Hell the present place and state of his Soul 2. There is in the Text an intimation of a sense of Torment Or what shall a Man give in exchange for 〈◊〉 Soul I am tormented in this flame Torment then 〈◊〉 Soul is sensible of and that there is a place of ease 〈◊〉 peace And from the sense and feeling of torment he would give yea what would he not give â—n exchange for his Soul 3. There is in the Text an intimation of the intolerableness of the Torment because that it supposeth that the Man whose Soul is swallowed up therewith would give all were his all never so great â—n exchange for his Soul 4. There is yet in the Text an intimation that the Soul is sensible of the lastingness of the punishment or else the question rather argues a Man unwary than considerate in his offering as is supposeâ— by Christ so largely his all in exchange for 〈◊〉 Soul But we will in this manner proceed no further hâ— take it for granted that the Doctrine is good wherefore I shall next enquire after what is contaiâ—â—ed in this truth And first That God has undertakeâ— and will accomplish the breaking of the Spirits of 〈◊〉 the World either by his grace and mercy to Salvatiâ—â— or by his justice and severity to damnation The damned Soul under consideration is certainâ— supposed as by the Doctrine so by the Text 〈◊〉 be utterly careless and without regard of Salvatioâ— so long as the acceptable time did last and as the whiâ— Flag that signifies terms of peace did hang out aâ— therefore it is said to be lost But behold now it careful but now it is solicitous but now What shâ— a Man give in exchange for his Soul He of whoâ— you read in the Gospel that could tend to do nothinâ— in the days of the Gospel but to find out how to beâ— cloathed in Purple and fine Linnen and to fare sumpâ—tuously every day was by God brought so doâ—â— and laid so low at last that he could crouch and cringe and beg for one small drop of Water â— cool his Tongue a thing that but a little before 〈◊〉 would have thought scorn to have done when 〈◊〉 also thought scorn to stoop to the Grace and Mercâ— of the Gospel But God was resolved to break 〈◊〉 Spirit and the Pride of his Heart and to humblâ— his lofty Looks if not by
sore distress Oh! words are wanting thoughts are wanting imagination and fancy are poor things here Hell is another kind of place and state than any alive can think and since I am upon this subject I will here treat a little of Hell as the Scriptures will give me leave and the rather because I am upon a use of Terror and because Hell is the place of Torment 1. Hell is said to be beneath as Heaven is said to be above because as above signifieth the utmost joy triumph and felicity so beneath is a term most fit to describe the place of Hell by because of the utmost Opposition that is between these two Hell being the Place of the utmost Sorrow Despair and Misery there are the Underlings ever trampled under the Feet of God they are beneath below under 2. Hell is said to be darkness and Heaven is said to be light light to shew the pleasureableness and the desirableness of Heaven and darkness to shew the dolesome and wearisomness of Hell and how weary oh how weary and wearisomly as I may say will damned Souls turn themselves from side to side from place to place in Hell while swallowed up in the thickest Darkness and griped with the burning Thoughts of the endlesness of that most unutterable Misery 3. Men are said to go up to Heaven but they are said to go down to Hell up because of exaltation and because they must abound in Beauty and Glory that go to Heaven down because of those sad dejections that great deformity and vile contempt that sin hath brought them to that go to Hell 4. Heaven is called a Hill or Mount Hell is called a Pit or Hole Heaven a Mount the Mount Zion to shew how God has and will exalt them that loved him in the World Hell a Pit or Hole to shew how all the Ungodly shall be buried in the yawning Paunch and Belly of Hell as in a hollow Cave 5. Heaven 'T is said of Heaven the â— Heighth of Heaven and of Hell the bottomless Pit The heighth of Heaven to shew that the Exaltation of them that do ascend up thither is both perfect and unsearchable And Hell the bottomless Pit to shew that the downfal of them that descend in thither will never be at an end down down down they go and nothing but down down still 6. Heaven It is called the Paradise of God but Hell the burning Lake A Paradise to shew how quiet harmless sweet and beautiful Heaven shall be to them that possess it as the Garden was at the beginning of the Creation Hell the burning Lake to allude to Sodom that since its destruction is turned into a stinking Lake and to shew that as their distress was unutterable and to the highest Amazement full of confusion and horror when that tempestuous Storm of Fire and Brimstone was rained from the Lord out of Heaven upon them so to the utmost degree shall it be with the Souls that are lost and cast into Hell 7. It is said that there are dwelling-houses or places in the Kingdom of Heaven and also that there are the Cells or the Chambers of Death in Hell There are Mansions or dwelling-places in Heaven to shew that every one of them that go thither might have his reward according to his work and that there is Hell and the lowest Hell and the Chambers of death in Hell to shew there are places and states in Hell too for Sinners to be imprisoned in according to their faults hence it is said of some These shall receive greater damnation and of others That it shall be more tolerable for Sodom and Gomorrha in the Judgment than for them c. The lowest Hell how many Hells there are above that or more tolerable tormenting places than the most exquisite Torments there God and they that are there know best but degrees without doubt there are and the term lowest shews the utmost and most exquisite destress so the Chambers of death the second death in Hell for so I think the Words should be understood Her House is the way k to Hell going down to the Chambers of death these are the Chambers that the Chambers in the Temple or that the dwelling-places in the House in Heaven is opposed to and this opposition shews that as there will be degrees of Glory in Heaven so there will of Torments in Hell aud there is all reason for it since the Punishment must be inflicted by God the infinitely just Why should a poor silly ignorant Man tho' damned be punished with the same degree of torment that he that has lived a thousand times worse shall be punished with It cannot be Justice will not admit it Guilt and the Quality of the Transgression will not admit it yea the tormentingâ—Fire of Hell it self will not admit it for if Hell-fire can kindle upon nothing but Sin and the Sinner for the sake of it and if Sin be as Oyl to that sire as the Holy Ghost seems to intimate saying Let it come into his Bowels like Water and like Oyl into his Bones then as the quantity of the Oyl is so will the fire burn and so will the flaming Flame ascend and the smoak of their Torment for ever and ever Suppose a piece of Timber a little bedaubed with Oyl and another that hath been soaking in it many a year which of these two think you would burn fiercest and whence would the flaming Flame ascend highest and make the most roaring noise Suppose two Vessels filled with Oyl one containing the quantity of a Pint the other containing the quantity of a Hoggs-head and suppose that in one place they were both set on fire yet so that they might not intermix flames nay though they did yet all would conclude that the most amazing roaring flame would be upon the biggest Vessel and-would be the effect of the greatest quantity of Oyl so it will be with the Wicked in Hell the lowest-Hell is for the biggest Sinners and theirs will be the greater Damnation and the more intolerable Torment though he that has least of this Oyl of Sin in his Bones and of the kindlings of Hell fire upon him will find he has Hell enough and will be weary enough thereof for still he must struggle with flames that are everlasting for Sin is such a thing that it can never be burned out of the Soul and Body of a damned Sinner But again having treated thus of Hell we will now speak a word or two of Sin for that is it upon which Hell-fire seizes and so on the Soul by that Sin it is the Sting of Hell the Sting of Death is Sin by Death in this place we must not understand that which is natural but that which is in Hell the second death even everlasting damnation for natural death the Saints die yea and also many Sinners without the least touch of a Sting from that but here
is a Death that has a Sting to hurt to twinge and wound the Sinner with even then when it has the utmost Mastery of him And this is the Death that the saved are delivered from not that which is natural for that is the end of them as of others but the second Death the Death in Hell for that is the Portion of the Damned and it is from that that the Saints have a Promise of deliverance He that overcometh shall not be hurt of the second Death And again Blessed and Holy is he that hath part in the first Resurrection on such the second Death hath no Power It is this death then that hath the Chambers to hold each damned Soul in and Sin is the twining winding biting poysoning Sting of this Death or of these Chambers of Hell for Sinners to be stricken stung and pierced with The Sting of Death is Sin Sin in the general of it is the Sting of Hell for there would be no such thing as Torment even there were it not that Sin is there with Sinners for as I have hinted already the Fire of Hell the Indignation and Wrath of God can fasten and kindle upon nothing but for or because of Sin sin then as sin is the Sting and the Hell of Hells of the lowest and upmost Hells Sin I say in the Nature of it simply as it is concluded both by God and the Damned to be a breach of his Holy Law so it is the sting of the second Death which is the Worm of Hell But then as Sin is such a Sting in it self so it is heightned sharpned and made more keen and sharp by those Circumstances that as concomitants attend it in every act for there is not a Sin at any time committed by Man but there is some circumstance or other attends it that makes it when charged home by God's Law bigger and sharper and more venom and poysonous to the Soul than if it could be committed without them and this is the Sting of the Hornet the great Sting I sinned without a Cause to please a base Lust to gratify the Devil here is the Sting Again I preferred Sin before Holiness Death before Life Hell before Heaven the Devil before God and Damnation before a Saviour here is the Sting Again I preferred moments before everlastings temporals before eternals to be racked and always slaying before the Life that is blessed and endless here is the Sting Also this I did against light against Convictions against Conscience against perswasion of Friends Ministers and the godly Lives which I beheld in others here is the Sting Also this I did against warnings forewarnings yea though I saw others fall before my face by the mighty Hand of God for committing of the same here is the Sting Sinners would I could perswade you to hear me out A Man cannot commit a Sin but by the Commission of it he doth by some circumstance or other sharpen the Sting of Hell and that to pierce himself through and through and through with many sorrows Also the Sting of Hell to some will be that the Damnation of others stand upon their score for that by imitating of them by being deluded by them perswaded by them drawn in by them they perish in Hell for ever and hence it is That these principal Sinners must dye all these deaths in themselves that those damned ones that they have drawn into Hell are also to bear in their own Souls for ever And this God threatned to the Prince of Tyrus that capital Sinner because by his pride power practice and policy he cast down others into the Pit therefore saith God to him They shall bring thee down to the Pit and thou shalt die the Deaths of them that are slain in the midst of the Seas And again Thou shalt die the Deaths of the Vncircumcised by the Hand of Strangers for I have spoken it saith the Lord God Ah! this will be the Sting of them of those that are principal chief and as I may call them the Captain and Ring-leading Sinners Vipers will come out of other Mens â—â—e and flames and settle upon seize upon and for â—ver abide upon their Consciences and this will be the â—ting of Hell the great Sting of Hell to them I will yet add to all this How will the fairness of â—â—me for Heaven even the Thoughts of that Sting â—hem when they come to Hell It will not be so much â—heir fall into the Pit as from whence they fell inâ—o it that will be to them the buzzing noise and â—â—arpned sting of the great and terrible Hornet How â—t thou fallen from Heaven O Lucifer there is the Sting thou that art exalted up to Heaven shalt â—â—e thrust down to Hell though thou hast made thy â—eâ—t among the Stars from thence will I fetch thee down there is a Sting To be pulled for and â—hrough love to some vain lust from the everlasting â—ates of Glory and caused to be swallowed up for 〈◊〉 in the Belly of Hell and made to lodge for ever in â—he dark some Chambers of death there is the pierâ—â—ing Sting But again as there is the Sting of Hell so there â—s the Strength of that Sting for a Sting though never so sharp or venom yet if it wanteth strength â—o force it to the designed Execution it doth but â—ittle hurt But this Sting has strength to cause it to pierce into the Soul The Sting of Death is Sin and the Strength of Sin is the Law here then is the â—trength of the Sting of Hell it is the Law in the perfect Penalty of it for without the Law Sin is dead Yea again he saith Where no Law is there is â—o Transgression The Law then followeth in the executive part of it the Soul into Hell and there strengthneth Sin that Sting in Hell to pierce by itâ— unutterable charging of it on the Conscience the Soul for ever and ever nor can the Soul justly murmur or repine at God or at his Law for that then thâ— sharply apprehensive Soul will well discern the justâ—â—ness righteousness reasonableness and goodness oâ— the Law and that nothing is done by the Law unto it but that which is just and equal This therefore will put great strength and force into Sin to sting the Soul and to strike it with the Lashes of a Scorpion Add yet to these the abiding Life of God the Judge and God of this Law will never die When Princes die the Law may be altered by the which at present Transgressors are bound in Chains But oh here is also that which will make this Sting so sharp and keen the God that executes it will never die It is a fearful thing to fall into the Hands of the living God FINIS a Ezek. 3. 18 19. b Luke 10. 62. c 2 Thes. 3 â— d Luke 16. 22 23. e Psal. 49. 8. f Prov. 23. 26. Mat. 15. 19.
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
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
Souls of these Men for as for their Bodies we know at present 't is otherwise with them The Grave is their House and so must be till the Trumpet shall sound and the Heavens pass away like a Scroul Now I say the Immortality of the Soul shews the Greatness of it as the eternity of God shâ—â— the greatness of God It cannot be said of any Angel but that he is immortal and so it is and ought to be said of the Soul This therefore shews the Greatness of the Soul in that it is as to abiding so like unto him 7. But a word or two more and so to conclude this Head The Soul why it is the Soul that acteth the Body in all those things good or bad that seem good and reasonable or amazingly wicked True the Acts and Motions of the Soul are only seen and heard in and by the Members and Motions of the Body but the Body is but a poor Instrument the Soul is the great Agitator and Actor The Body without the Spirit is dead All those famous Arts and Works and Inventions of Works that are done by Men under Heaven they are all the Inventions of the Soul and the Body as acting and labouring therein doth it but as a Tool that the Soul maketh use of to bring his Invention unto maturity How many things have Men found out to the amzing of one another to the wonderment of one another to the begetting of endless Commendations of one another in the World while in the mean time the Soul which indeed is the true Inventor of all is over-look'd not regarded but dragged up and down by every lust and prostrate and made a slave to every silly and beastly thing O the amazing darkness that hath covered the Face of the Hearts of the Children of Men that they cannot deliver their Soul nor say is there not a lye in my Right-hand though they are so cunning in all other matters Take Man in Matters that are abroad and far from home and he is the mirror of all the Word but take him at home and put him upon things that are near him I mean that have respect to the things that concern his Soul and then you will find him the greatest Fool that ever God made But this must not be applyed to the Soul simply as it is God's Creature but to the Soul sinful as it has willingly apostatized from God and so suffered it self to be darkned and that with such thick and stupefying darkness that it is bound up and cannot it hath a Napkin of sin bound so close before its Eyes that it is not able of it self to look to and after those things which should be its chiefest concern and without which it will be most miserable for ever 8. Further as the Soul is thus curious about Arts and Sciences and about every excellent thing of this Life So it is capable of having to do with invisibles with Angels good or bad yea with the highest and supream Being even with the holy God of Heaven I told you before that God sought the Soul of Man to have it for his Companion and now I tell you that the Soul is capable of communion with him when the darkness that sin hath spread over its face is removed The Soul is an intelligent Power it can be made to know and understand depths and heights and lengths and breadths in those high sublime and spiritual mysteries that only God can reveal and teach yea it is capable of diving unutterably into them And herein is God the God of glory much delighted and pleased to wit That he hath made himself a Creature that is capable of hearing of knowing and of understanding of his mind when opened and revealed to it I think I may say without offence to God or Man That one reason why God made the World was that he might manifest himself not only by but to the works which he made but I speak with reverence how could that be if he did not also make some of his Creatures capable of apprehending of him in those most high Mysteries and Methods in which he purposed to reveal himself but then what are those Creatures which he hath made unto whom when these things are shewn that are able to take them in and understand them and so to improve them to God's glory as he hath ordained and purposed they should but Souls for none else in the visible World are capable of doing this but they And hence it is that to them and them only he beginneth to reveal himself in this World And hence it is that they and they only are gathered up to him where he is for they are they that are called the spirits of just Men made perfect the Spirit of a Beast goeth downward to the Earth it is the Spirit of a Man that goes upward to God that gave it for that and that only is capable of beholding and understanding the glorious Visions of Heaven as Christ said Father I will that those whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the Foundation of the World And thus the greatness of the Soul is manifest True the Body is also gathered up into glory but not simply for its own sake or because that is capable of it self to know and understand the glories of its Maker but that has been a Companion with the Soul in this World has also been its House its Mantle its Cabinet and Tabernacle here It has also been it by which the Soul hath acted in which it hath wrought and by which its excellent appearances have been manifested And it shall also there be its copartner and sharer in its glory Wherefore as the Body here did partake of Soul Excellencies and was also conformed to its spiritual and regenerate Principles so it shall be hereafter a partaker of that Glory with which the Soul shall be filled and also be made suitable by that glory to become a partaker and copartner with it of the eternal Excellencies which Heaven will put upon it In this World it is a gracious Soul I speak now of the Regenerate and in that World it shall be a glorious one In this World the Body was conformable to the Soul as it was gracious and in that World it shall be conformable to itt as its glorious conformable I say by partaking of that Glory that then the Soul shall partake of yea it shall also have an additional glory to adorn and make it yet the more capable of being serviceable to it and with it in its great acts before God in eternal glory O What great things are the Souls of the Sons of Men 9. But again as the Soul is thus capable of enjoying God in Glory and of prying into these Mysteries that are in him so it is capable with great
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
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
excuse for their doings but they that venture their Soul for profit seem to have much And they all with k one consent began to make excuse Excuse for what Why for the neglect of the Salvation of their Souls But what was the cause of their making this excuse Why their profits came tumbling in I have bought a piece of Ground I have bought five yoak of Oxen and I have married a rich Wife and therefore I cannot come Thus also it was with the Fool first mentioned his Ground did bring forth plentifully wherefore he must of necessity forget his Soul and as he thought all the Reason of the World he should Wherefore he falls to crying out What shall I do Now had one said Mind the good of thy Soul Man the Answer would have been ready But where shall I bestow my Goods If it had been replyed Stay till Harvest He returns again But I have no room where to bestow my Goods Now tell him of praying and he answers He must go to building Tell him he should frequent Sermons and he replies He must mind his Work-men He cannot deliver his Soul nor say Is there not a lye in my Right-hand And see if in the End he did not become a Fool for though he accomplished the building of his Barns and put in there all his Fruits and his Goods yet even till now his Soul was empty and void of all that was good nor did he in singing of that requiem which he sung to his Soul at last saying Soul take thine ease 〈◊〉 drink and be merry shew himself ever the wiser for in all his labours he had rejected to get that food that indeed is meat and drink for the Soul nay in singing this Song he did but provoke God to hasten to send to fetch his Soul to Hell for so begins the conclusion of the Parable Thou Fool this Night shall thy Soul be required of thee then whose shall those things be which thou hadst provided So that I say it is the greatest folly in the World for a Man upon any pretence whatever to neglect to make good the salvation of his Soul There are six signs of a Fool and they do all meet in that same Man that concerns noâ— himself and that to good purpose for the salvation of his Soul 1. A Fool has not an heart when the price is in his Hand to get wisdom 2. 'T is a sport to a Fool to do mischief and to set light by the commission of sin 3. Fools despise wisdom Fools hate knowledge 4. A Fool after restraint returns to his folly 5. The way of a Fool is right in his own eyes 6. The Fool goes merrily to the correction of the Stocks I might add many more but these six shall sufâ—â—â— at this time by which it appears that the Fool hâ— no heart for the heavenly prize yet he has to spoâ— himself in sin and when he dispises wisdom the waâ— is yet right before him yea if he be for some timâ— restrained from vice he greedily turneth again thereto and will when he has finished his course of folâ—â— and sin in this World go as heedlesly as carelesly aâ— unconcernedly and quietly down the steps to Hell as the Ox goeth to the Slaughter-House This is a Soul Fool a Fool of the biggest Siâ— and so is every one also that layeth up treasure foâ— himself on Earth and is not rich towards God Obj. 1. But would you not have us mind our worldly concerns Answ. Mind them but mind them in their place mind thy Soul first and most the Soul is more than the Body and eternal life better than temporal First seek the Kingdom of God and prosper in thy health and thy estate as thy Soul prospers But as it is rare to see this command obeyed for the Kingdom of God shall be thought of last so if John's Wish was to light upon or happen to some People they would neither have health nor wealth in this World To prosper and be in health as their Soul prospers what to thrive and mend in outwards no faster then we should have them have consumptive Bodies and low estates for are not the Souls of most as unthrifty for grace and spiritual health as is the Tree without Fruit that is pulled up by the Roots Obj. 2. But would you have us sit still and do nothing Answ. And must you needs be upon the extreams must you mind this World to the damning of your Souls or will you not mind your calling at all is â—here not a middleâ—way may you not must you not get your bread in a way of honest industry that is caâ—ing most for the next World and so using of this â—s not abusing the same and then a Man doth so and â— ever but then when he sets this World and the next â—n their proper places in his thoughts in his esteem 〈◊〉 judgment and dealeth with both accordingly And is there not all the reason in the World for this 〈◊〉 not the things that are eternal best will temporal things make thy Soul to live or art thou none of those that should look after the salvation of their Soul Obj. 3. But the most of Men do that which you forbid and why may not we Answ. God says Thou shalt not follow a multitule to do evil It is not what Mâ—n do but what God commands it is not what doth present it self unto us but what is best that we should chuse Now He that refuseth instruction despiseth his own Soul and â—e that keepeth the Commandment keepeth his own Soul Make not therefore these foolish Objections but what saith the Word how readest thou That tells thee that the pleasures of Sin are but for a Season that the things that are seen are but temporal that he is a Fool that is rich in this World and is not so towards God and what shall it profit a Man if he shall gain the whole World and lose his own Soul Obj. 4. But may one not be equally ingaged for both Ans. A divided heart is a naughty one you cannot serve God and Mammon if any Man loves the World the love of the Father is not in himâ— and yet this objection bespeaks that thy heartâ— divided that thou art a Mammonist or that thoâ— lovest the World But will riches profit in the daâ— of Wrath yea are they not hurtful in the day 〈◊〉 Grace do they not tend to surfeit the Heart anâ— to alienate a Man and his mind from things that anâ— better why then wilt thou set thy heart upon thaâ— which is not yea then what will become of theâ— that are so far off of minding of their Souls thâ— they for whole Days whole Weeks whole Monthâ— and Years together scarce consider whether theâ— have Souls to save Vse 3. But thirdly Is it so is the Soul such 〈◊〉 excellent thing and is the Loss
1 Pet. 3. 15. Ps. 26. 6. g Isa. 26. 9. h Joh 20. 3. i Jam. 2. 26. k Ps. 146. 4. l Rom. 13. 1. m Luk. 9. 25. n Ps. 22. 20. o Ps. 35. 17. p Of the Powers of Faculties of the Soul q Col. 3. r Tit. 1. 15. s Eccl. 3. 19. 20 21. t Of the Senses of the Soul u Cor. 3. 1 2. 3. w Eph. 1. 18. Of Sight x Job 35. 14. y Of hearing z Job 33. 14 15 16. a Jer. 31. 26. * Dan. 10 8 9. b Of tasting c Heb. 6. 5. Ps. 19. 10. 1 Pet. 2. 1 2 3. Heb. 5. 12 13 14. d Isa. 44. 20 c. 55. 2. Hos. 4. 8. e Of Smelling f Cant. 5. 5. 13. g Cant. 1. 3. h Of feeling Eph. 4. 18 19. 1 Tim. 4. 2. * Of the Passions of the Soul i Of Love Cant. 8 6 7. k Of Hatred l Ps. 97. 10. m Prâ—v 1. 2â— Deut. 7. 10. 2 Chr. 1â— 2. Ps. 34. 21. Prov. 29. 1â— Job 21. 14. Mal. 3. 14. Prov. 8. 12. n Of Joy o 1 Cor. 13. 6. p Of Fear q Mat. 10. 18. Luk. 12. 5. r Numb 41. 9. 2 Kings 17. 38. 7. s Of Grief t Psal. 119. 158. u Mark 3. 5 w Of Anger x Eph. 4. 26 27. y Of the greatness of the Soul when compared with the Body z The Body an House for the Soul a 2 Cor. 5. b Job 4. 19. ch 13. 12. c The Body clothing for the Soul Luke 12. 23. â— Cor. 5. 2 3 4. d Psal. 50. 22. e The Body a Vessel for the Soul 1 Thes. 4. 4. f 1 Cor. 6. 18. g The Body a Tabernacle for the Soul 2 Pet. 1. 14. Joh. 21. 18 19. 2 Cor. 5. 1. h Rom. 1. 9. i Rom. 6. 13. k The Soul is called God's breath Gen. 2. 7. l Gen. 3. 19. m 1. Cor. 15. 45. n The Soul God's Image Gen. 1. 26 27. o Jam. 3. 9. p Heb. 2. q Phil. 2. r The Soul God's desire s Cant. 7. 10. t 2 Cor. 6. 16. u 1 John 1. 1 2. w The Soul a Vessel for Grace x Ps. 51. 6. Ps. 45. 13. y Cant. 3. 1 2 3 4. Isa. 26. 9. z The Price of the Soul a 1 Cor. 6. 20. 1. Pet. 1. 18 19. b 1. Cor. 8. 9. c The Soul immortal Luk. 12. 4. Mat. 10. 28. d Luke 16. 22 23. e Mark 9. f Deut. 33. 27. g Luke 16. 22 23. h 'T is the Soul that acts the Body i Jam. 2 26. k Eccl. 7. 9. l Isa. 44. 20. m The Soul capable of having to do with invisibles n Heb. 12. 23. o Eccl. 3. 21. c. 12. 7. p John 17. 24. q The Soul capable of diving into the Depths and Mysteries of Hell r Psal. 16. 11. s Isa. 33. 14. Psal. 50. 3. Rev. 14. 10 Mark 9. 44 46. t The Ability of the Soul to bear u Heb. 1. w Heb. 9. 27. The might of the Soul further shewn x Mat. 10. 28. y Luk. 12. 5. z 2 Thes. 1. 8 9. a Of the Loss of the Soul b He that loseth his Soul loseth himself c Luk. 9. 25. d Luk. 14. 25. Mark 8. 35. e He that has lost himself will never be more at his own dispose f Isa. 30. 33. g He that hath lost himself is noâ— at liberty to dispose of what he hath h Job 1. 7. ch 2. 2. i Revel 14. 10 11. k They cannot sit down by the Loss l Eccl. 1. 14. m Isa. 28. 19. n The Loss of the Soul a double Loss o Jer. 38. 16. Ezek. 18. 4. p Luk. 9. 25. q Job 8. 20. Mat. 13. 48. r 1. Sam. 25. 29. s Isa. 30. 22. Mat. 13. 48. Mat. 25. 41. t Hos. 11. 2. u Rev. 10. 21. Job 21. 14. 1â— Mal. 3. 14. w Zach. 11. 8. x c. 7. 11 12 13. z Deut. 27. 26. Gal. 3. 10. a Mat. 25. 41. b Psal. 109. 17 18 19 20. c Deut. 33. 41 42. d 2 Thes. 1. 7 8 9. e See Dan. 3. 19 23. f Rev. 20. 11 12. 2 Pet. 3. 7. 2 Thes. 1. 8 9. g Ps. 68. 21. h Jude 7. i Luke 16. 26. k â— Pet. 3. 10. l Job 26. 10. m Mat. 25. 33. n Ezek. 18. â— o Verse 20. p Ex. 13. 13. c. 34. 20. Numâ— 18. 15 16. q Ex. 27. 3. 2 Chr. 4. 5. Mat. 13. 20 22 23. r Psal. 51. s Job 14. 4. t Psal. 58. 3 4. u Ezek. 16. a Isa. 65. 12. C. 66. 3. b Isa. 30. 10. c Prov. 28. 13. Job 20. 12 13. d Mal. 1. 6 7 C. 3. 8 13. e Isa. 5. 20. f Isa. 66. 3. g Mal. 2. 9. h 2 Sam. 3. 16. Ruth 1. 14. i Ezek. 8. 12. m Isa. 57. 5. Jer. 5. 8. n Rom. 7. 5. o Gen. 6. 5 12 13. m Isa. 57. 5. Jer. 5. 8. n 1 Chron. 29. 17 18. o Gen. 27. 42. Jer. 49. 30. p Gen 27. 42. 2 Sam. 11. 13. q Luke 22 3 4 5 6. r Acts 23. 12 13 14 15. s Jam. 1. 15. t Zech. 11. 8. u Isa. 3. 9. w Jer. 6. 19. Ch. 9. 13 Ch. 16. 11. Ch. 44. x Ezâ—k 22. 26. Hos. 8. 1â— y Col. 1. 21. z Rom. 2. 8 9. a Acts 13. 45. Chap. 18. 6. 2 Tim. 2. 25. 1 Thes. 2. 13 14 15. b Prov. 8. 36. c Eph. 2. 17. d Isa. 9. 6. Luke 2. 9. 10 11 12. 1 Cor. 15. 3. Gal. 3. 13. Rom 10. 4. Dan. 9. 24. e Luk. 22. 24. f Heb. 3. 7. g 2 Cor. 5. h Prov. 6. 12 13. i Isa. 53. 2 3. k Prov. 17. 16. l Psal. 81. 11. m Jer. 2. p Ezek. 22. 14. o John 3. 19. r 1 Cor. 6. 18. s Mark 7. 21 22 23. t Luk. 12. â— Matth. 10. 28. * Eph. 2. 1 2 3. 1 Tim. 5. 6. u Rom. 6. w 1 Sam. 2. x Gen. 19. 25. y Job 34. 23. z Numb 16. 22. a Rom. 2. 9. b Luke 20. 47. c Rom. 9. 22. d Job 14. 22. e Psal. 109. 17 18 19. f Dan. 3. g Amos 2. 1. h 1 Cor. 15. 26. i Jer. 9. 21. Rev. 9. 6. k Lam. 3. 51. l Hab. 3. 16. m Dan. 12. 2. Joh. 5. 29. n Deut. 28. 97. v. 34. o Luk. 16. 28. p Isa. 13. 8. q Luk. 16. 19 24. r Prov. 1. 22 23 24 25 2â— 27 28 29 30 31 32. Zech. 7. 11 12 13. s Isa. 27. 4. t Jer. 44. 25 26 27 28. u 1 Cor. 10. 20 21 22. w Isa. 63. 3. x Psal. 14. 1. Job 21. 15. Mal. 3. 14. y 2 Pet. 3. 1 2 3 4. z Isa. 45. 23. Rom. 14. 10 11 12. a Mal. 7. 16 17. b Heb. 12. last vers c Rev. 1. 7. d Luke 13. 25 26. Matth. 25. e Matth. 25. f Luke 13. 26 27 28. g Matth. 25. 44 46. h Numb 23. 10. i Isa. 3. 11. k Luk. 16. 26. l Acts 1. 25. m Mat. 25. 34. n Luke 12. 32. o Rom. 2. 8 9. 2 Thes. 1. 7 8 9 10. p Isa. 50. 11 compare Ezek. 32. v. 25. and v. 27. q Deut. 25. 2. r 2 Thess. 1. Rev. 14. 10. s 2 Sam. 2. 9. t Mat. 25. 46. u Rom. 3. 19. Luke 13. 25 26 27 28 Matth. 25. 44. Rom. 3. 4. w Ezek. 14. 23. x Prov. 18. 9. y Jer. 44. 4. a Jer. 2. 9 10 11 12. b Luke 12. 46. c Eccl. 3. 14. d Rev. 6. 16 17. e 2 Cor. 6. 2. Mat. 25. 10. Luk. 13. 25. f Prov. 1. 26 27. g Isa. 28 15. h Luke 16. 27 28. i Luke 12. 16 17 18 19 20 21. l Isa. 44. â—0 m Prov. 17. 16. n Pro. 10. 23. o Chap. 14. 9. p Chap. 1. 7 22. q Chap. 12. 15. r Chap. 7. 22 23. s Luk. 12. 21. t Mat. 6. 33. 3 John 2. u 2 Cor. 4. 18. w 1 Cor. 7. 29 30 31. x Deut. 8. 3. Mat. 4. 4. Heb. 10. 39. y Ex. 23. 2. Mat. 6. 33. z Luke 10. 41 42. Prov. 16. 32. c. 19. 16. a Hos. 10. 2. Mat. 6. 24. Luk. 16. 13. 1 Joh. 2. 15. Prov. 11. 4. Luk. 21. 34. b Zech. 11. 7. c Zech. 11. 15. d Ezek. 34. 2. e Zech. 11. 3. f Ezek. 34. 4. 21. g Jer. 50. 6. Pet. 2. 25. Joh. 10. 4 5. 1 Pet. 4. 19. Can. 1. 7 8. Jer. 3. 15. c. 23. 4. i Ezek. 13. 18 19 20 21 22 23. l Gen. 24. 3. Psal. 101. 7. m Prov. 13. â—0 1 Cor. 15. 33. n 1 Thess. 5. 15. o Rom. 16. 17 18. p Prov. 3. 31. c. 24. 1. q Job 27. 8. r Psal. 33. 18 19. s Eccl 6. 3. f Eccl. 4. 8. u Psal. 26. 9. Psal. 17. 14 15. w Deut. 24. 14 15. x Isa. 3. 9. y Deut. 29. 19 20 21. z Psal. 17. 13. Psal. 25. 20. Psal. 41. 4. Psal. 62. 5. Psal. 63. 1. v. 8. a Prov. 1. 18. b Psal. 22. 16 20. c Phil. 1. 27 28. Heb. 6. 9. Job 21. 29 30. Isa. 3. 9. d The holy Bible e Rom. â— 16. f 1 Cor. 9. 10 11. g Est. 2. 3 9 12 13. h Col. 1. 12. i 1 Cor. 5. 5. Rom. 9. 23. k Eccl. 7. 28. l Prov. 3. 35. m Rev. 3. 11. n 1 Cor. 2. 6. o Luk. 12. 32. Mat. 25. 14. Col. 1. 4. 1 Pet. 1. 4. p 1 Cor. 1. 27. Heb. 11. 36 37 38 39 40. Gal. 6. 9. Heb. 10. 39. 1 Pet. 1. 8 9. q Psal. 77. 2. r Rom. 7. 24. s Rom. 5. 6 7. 8 9. t Col. 1. 20. 1 Pet. 1. 13. 2 Cor. 7. 11. 1 Pet. 5. 5. Mark 13 37. 2 Pet. 1. 10. t Eccl. 10. 10. u Isa. 40. 11. w Ezek. 34. 16. x 2 Pet. 3. 18. Phil. 3. 10 11. 1 Thess. 3. 11 12 13. y Psal. 90. 11. z Luke 16. a Prov. 15. 24. b Mat. 22. 13. c Ezek. 32. 17 18 19. d Heb. 12. Rev. 14. ch 9. 2. e Job 22. 12. Rev. 9. 2. ch 20. 3. f Rev. 2. 7. ch 22. 15. g Joh. 14. 1 2 3. Zech. 3. 7. Isa. 57. 1 2. Prov. 7. 27. Deut. 32. 22. Psa. 68. 13. h Luke 20. 47. i ch 10. 12 14. l Prov. 7. 27. m Psal. 109. 17 18. m 1 Cor. 15. 56. n 1 Cor. 15. 55. Eccl. 2 15 16. o Rev. 2. 11. p Chap. 20. 6. q 1 Tim. 6. 10. r Ezek. 28. 8 10. s Isa. 14. 12. Mat. 11. 23. t Obad. 4. u 1 Cor. 15. 56. Rom. 7. 8. chap. 4. 15. w Heb. â—0 30 31.