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
shall a Man give in exchange for his Soul 1. The Loss of the Soul is a Loss in the Nature of it peculiar to it self There is no such Loâ— as to the Nature of Loss as is the Loss of the Soâ— For that he that hath lost his Soul has lost himseâ— In all other Losses it is possible for a Man to save himâ—self but he that loseth his Soul loseth himself Fâ— what is a Man advantaged if he gain the whoâ— World and lose himself So Luke has it Whereforâ— the Loss of the Soul is a Loss that cannot be parallelâ— He that loseth himself loseth his all his lasting aâ— for himself is his all his all in the most comprehenâ— sive Sence What mattereth it what a Man gets iâ— by the getting thereof he loseth himself Supposeâ— Man goeth to the Indies for Gold and he loadetâ— his Ship therewith but at his return that Sea thaâ— carried him thither swallows him up now what haâ— he got but this is but a lean Similitude with reâ— ference to the Matter in hand to wit to set fortâ— the Loss of the Soul Suppose a Man that has beeâ— at the Indies for Gold should at his return himselâ— be taken by them of Algiers and there made a Slavâ— of and there be hunger-bit and beaten till his bonâ— are broken What has he got What is he advantaged by his rich adventure perhaps you will say He has got Gold enough to obtain his ransom Indeed this may be and therefore no similitude canâ— be found that can fully amplifie the Matter For whaâ— shall a Man give in exchange for his Soul It is a Loss that standeth by it self there is not another like it or unto which it may be compared 't is only like it self 't is singular 't is the chief of all losses the highest the greatest Loss For what shall a Man give in exchange for his Soul A Man may lose his Wife his Children his Estate his Liberty and his Life and have all made up again and have all restored with â—dvantage and may therefore notwithstanding all â—ese losses be far enough off from losing of himself for he may lose his life and save it yea someâ—imes the only way to save that is to lose it but â—hen a Man has lost himself his Soul then all is gone â—o all intents and purposes There is no word says â—e that loses his Soul shall save it but contrary-wise â—he Text supposeth that a Man has lost his Soul and â—hen demands if any can answer it What shall a Man â—ive in exchange for his Soul All then that he gains â—hat loseth his Soul is only this he has gained a Loss â—e has purchased the Loss of Losses he has nothing â—eft him now but his Loss but the Loss of himself of his whole self He that loseth his life for Christ â—hall save it but he that loseth himself for Sin and for â—he World shall lose himself to perfection of loss â—e has lost himself and there 's the full Point There are several things fall under this first head upon which I would touch a little 1. He that has lost his Soul has lost himself Now he that has lost himself is no more at his own dispose while a Man enjoys himself he is at his own dispose A single Man a free Man a rich Man a poor Man any Man that enjoys himself is at his own dispose I speak after the manner of Men but he that has lost himself is not at his own dispose He is as I may say now out of his own hands he has lost himself his Soul self his own self his whole self by Sin and Wrath and Hell hath found him he is therefore now no more at his own dispose but at the dispose of Justice of Wrath and Hell He is committed to Prison to Hell Prison there to abide not a pleasure not as long and as little time as he will but the Term appointed by his Judge Nor may he theâ— chuse his own affliction neither for manner meâ—sure or continuance 'T is God that will spread thâ— Fire and Brimstone under him it is God that wâ— pile up wrath upon him and it is God himself thâ— will blow the Fire And the Breath of the Lord like 〈◊〉 Stream of Brimstone doth kindle it And thus it 〈◊〉 manifest that he that has lost himself his Soul is nâ— more at his own dispose but at the dispose of theâ— that find him 2. Again As he that has lost himself is noâ— at his own dispose so neither is he at liberty to disposâ— of what he has for the Man that has lost himselfâ— has something yet of his own The Text implieâ— that his Soul is his when lost yea when that and hiâ— all himself is lost but as he cannot dispose of himself so he cannot dispose of what he hath let mâ— take leave to make out my meaning If he that iâ— lost that has lost himself has not notwithstandingâ— some thing that in some sence may be called his own then he that is lost is nothing The Man that is iâ— Hell has yet the Powers the Sences and Passions 〈◊〉 his Soul for not he nor his Soul must be thoughâ— to be stript of these for then he would be loweâ— than the Brute but yet all these since he is therâ— are by God improved against himself or if you wilâ— the Point of this Man's Sword is turned against hiâ— own Heart and made to pierce his own Liver The Soul by being in Hell loseth nothing of itâ— aptness to think its quickness to pierce to pry anâ— to understand nay Hell has ripèned it in all theâ— things but I say the Soul with its Improvements aâ— to these or any thing else is not in the hand of hiâ— â—hat hath lost himself to manage for his own advanâ—age but in the Hand and in the Power and to be â—isposed as is thought meet by him into whose reâ—enging hand by sin he has delivered himself to wit â—n the Hand of God so then God now has the Viâ—tory and disposeth of all the Powers Sences and â—assions of the Soul for the chastâ—zing of him that â—as lost himself Now the Understanding is only â—mployed and improved in and about the appreâ—ending of such things as will be like Daggers at the â—eart to wit about Justice Sin Hell and Eternity â—o grieve and break the Spirit of the Damned yea â—o break to wound and to tear the Soul in pieces â—he depths of Sin which the Man has loved the â—ood Nature of God whom the Man has hated the Blessings of Eternity which the Soul has despised â—hall now be understood by him more than ever â—ut yet so only as to increase grief and sorrow by â—mproving of the good and of the evil of the things â—nderstood to the greater wounding of the Spirit â—herefore now every touch that the Understanding â—all give to the Memory will
the Earth thaâ— â—s many abominable actions were done for all flesh had corrupted God's way upon the Earth But how came this to be so why every imagination of the thoughts or of the motions that were in the Heart to sin was evil â—nly evil and that continually The imagination of the thoughts was evil that is such as tended not to deaden or stifle but such as tended to animate and forward the motions or thoughts of sin into action every imagination of the thoughts that which is here called a thought is by Paul to the Romans called a motion now the imagination should and would had it been on God's side so have conceived of this motion of and to sins as to have presented it in all its features so ugly so ill favoured and so unreasonable a thing to the Soul that the Soul should forthwith have let down the Sluce and pulled up the Draw bridge put a stop with greatest defiance to the motion now under consideration but the imagination being defiled it presently at the very first view or noise of the motion of sin so acted as to forward the bringing the said motion or thought into act So then the thought of sin or motion thereto is first of all entertained by the imagination and fancy of the Soul and thence conveyed to the rest of the Powers of the Soul to be condemned if the imagination be good but to be helped forward to the act if the imagination be evil And thus the evil imagination helpeth the motion of and to sin towards the act even by dressing of it up in that guise and habit that may best delude the Understanding Judgment and Conscience and that is done after this manner Suppose a motion of sin to commit fornication to swear to steal to act covetously or the like be propounded to the fancy and imagination the imagination if evil presently dresseth up this motion in that garâ— that best suiteth with the nature of the Sin As if it be the Lust of Uncleanness theâ— is the Motion to sin drest up in all the imaginable pleasureableness of that Sin if to Covetousness theâ— is the Sin drest up in the Profits and Honours that attend that Sin and so of Theft and the like but if the Motion be to swear hector or the like then iâ— that Motion drest up with valour and manliness and so you may count of the rest of sinful Motions and thus being trimmed up like a Bartholomew Baby it is presented to all the rest of the Powers of the Soul where with joint consent it is admired and imbraced to the firing and inflaming all the Powers oâ— the Soul And hence it is that Men are said to inflame themselves with their Idols under every gâ—een Tree Anâ— to be as fed Horses neighing after their Neighbour's Wife for the Imagination is such a forceable Power that if it putteth forth it self to dress up and present a thing to the Soul whether that thing be evil or good the rest of the Faculties cannot withstand it Therefore when David prayed for the Children of Israel he said I have seen with joy thy People which are present here to offer willingly unto thee that is for preparations to build the Temple O Lord God saith he keep this for ever in the Imagination of the Thoughts of the Heart of thy People for ever and prepare their hearts unto thee He knew that as the Imagination was prepared so would the Soul be moved whether by evil or good therefore as to this he prays that their imagination might be ingaged always with apprehensions of the beauteousness of the Temple that they might always as now offer willingly for its building But as I said when the Imagination hath thus set forth Sin to the rest of the Faculties of the Soul they are presently intangled and fall into a flame of love thereto this being done it follows that a Purpose to pursue this Motion till it be brought unto act is the next thing that is resolved on Thus Esau after he had conceived of that profit that would accrue to him by murthering of his Brother fell the next way into a Resolve to spill Jacob's Blood And Rebecca sent for Jacob and said unto him Behold thy Brother Esau as touching thee doth comfort himself purposing to kill thee Nor is this purpose to do an evil without its fruit for he comforted himself in his evil purpose Esau as touching thee doth comfort himself purposing to kill thee The Purpose therefore being concluded in the next place the Invention is diligently set to work to find out what means methods and ways will be thought best to bring this purpose into practice and this motion to sin into action Esau invented the Death of his Brother when his Father was to be carried to his Grave David purposed to make Vriah Father his Bastard-Child by making of him drunk Amnon purposed to ravish Tamar and the means that he invented to do it were by feigning himself sick Absalom purposed to kill Amnon and invented to do it at a Feast Judas purposed to sell Christ and invented to betray him in the absence of the People The Jews purposed to kill Paul and invented to intreat the Judge of a Blandation to send for him that they might murther him as he went Thus you see how sin is in the Motion of it handed through the Soul First it comes into the Fancy or Imagination by which it is so presented to the Soul as to inflame it with desire to bring it into act so from this desire the Soul proceedeth to a purpose of enjoying and from a purpose of enjoying to inventing how or by what means it had best to attempt the accomplishing of it But further When the Soul has thus far by its wickedness pursued the Motion of Sin to bring it into action then to the last thing to wit to endeavour to take the opportunity which by the Inventionâ— is judged most convenient so to endeavours it goes till it has finished Sin and finished in finishing of that it s own fearful damnation Then Lust when it hath conceived bringeth forth sin and sin when it is finished bringeth forth death And who knows but God and the Soul how many letts hindrances convictions fears frights misgivings and thoughts of the Judgment of God all this while are passing and repassing turning and returning over the Face of the Soul How many times the Soul is made to start look back and tremble while it is pursuing the pleasure profit applause or preferment that Sin when finished promiseth to yield unto the Soul for God is such a lover of the Soul that he seldom lets it go on in Sin but he cries to it by his word and providences Oh! do not this abominable thing that I hate especially at first until it shall have hardened it self and so provoked him to give it up in Sin-revenging Judgment to its own
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
thereof so unspeakablâ— great then This should teach People to be very carefuâ— to whom they commit the teaching and guidance of their Souls This is a business of the greatest concern Men wilâ— be careful to whom they commit their Children who they make the Executors of their Will in whose Hand they trust the Writing and Evidences of their Lands but how much more careful should we be and yet the most are the least of all careful unto whom they commit the teaching and guidance of their Souls There are several sorts of Soul Shepherds in the World 1. There are Idol Shepherds 2. There are foolish Shepherds 3. There are Shepherds that feed themselves and not their Flock 4. There are hard hearted and pitiless Shepherds 5. There are Shepherds that instead of healing â—mite push and wound the diseased 6. There are Shepherds that cause their Flocks â—o go astray 7. And there are Shepherds that feed their Flock â—hese are the Shepherds to whom thou shouldest comâ—it thy Soul for teaching and for guidance Quest. You may ask How should I know those Shepherds Answ. First surrender up thy Soul unto God by Christ and chuse Christ to be the chief Shepherd of thy Soul and he will direct thee to his Shepherds and â—e will of his mercy set such Shepherds over thee as shall feed the with Knowledge and Vnderstanding Before thou hast surrendred up thy Soul to Christ that he may be thy chief Shepherd thou canst not find out nor chuse to put thy Soul under the teaching and guidance of his Under-Shepherds for thou canst not love them besides they are so set forth by false Shepherds in so many ugly Guizes and under so many false and scandalous Dresses that should I direct thee to them while thou art a stranger to Christ thou wilt count them deceivers devourers and Wolves in Sheeps cloathing rather than the Shepherds that belong to the great and chief Shepherd who is also the Bishop of the Soul Yet this I will say unto thee take heed of that Shepherd that careth not for his own Soul that walketh in ways and doth such things as have a direct tendency to damn his own Soul I say take heed of such an one come not near him let him have nothing to do with thy Soul for if he be not faithful to that which is his own Soul be sure he will not be faithful to that which is another Mans. He that feeds his own Soul with Ashes will scarce feed thine with the Bread of Life wherefore take heed of such an one and many such there are in the World by their Fruits you shall know them they are for flattering of the worst and frowning upon the best they are for promising of life to the profane and for slaying the Souls that God would have live they are also Men that hunt Souls that fear God but for Sewing-Pillows under those Arm-holes which God would have to lean upon that which would afflict them These be k them that with lyes do make the heart of the righteous sad whom I have not made sad saith God and that have strengthned the hands of the wicked that be should not return from his wicked way be promising of him life And as thou shouldst for thy Souls sake chuse for thy self good Soul-Shepherds so also for the same reason you should chuse for your selves a good Wife a good Husband a good Master a good Servant for in all these things the Soul is concerned Abraham would not suffer Isaac to take a Wife of the Daughters of Canaan nor would David suffer a wicked Servant to come into his House or to tarry in his sight bad company is also very destructive to the Soul and so is evil communication wherefore be diligent to shun all these things that thou may'st persevere in that way the end of which will be the saving of thy Soul And since under this Head I am fallen upon cautions let me add these to those which I have presented to thee already 1. Take heed take heed of learning to do evil of any that are good 'T is possible for a good Man to do things that are bad but let not his bad action imbolden thee to run upon Sin seest thou a good Man that stumbleth at a Stone or that slippeth into the Dirt let that warn thee to take heed lest his stumble make thee wary let his fall make thee look well to thy goings ever follow that which is good Thy Soul is at stake 2. Take heed of the good things of bad Men for in them their lies a Snare also their good words and fair speeches tend to deceive learn to be good by the Word of God and by the holy lives of them that be good envy not the wicked nor desire to be with him chuse none of his ways thy Soul lies at stake 3. Take heed of playing the hypocrite in Religion what of God and his Word thou knowest profess it honestly confirm to it heartily serve him faithfully for what is the hypocrite bettered by all his profession when God shall take away his Soul 4. Take heed of delays to turn to God and of chusing his ways for the delight of thy heart For the Lord's Eye is upon them that fear him to deliver their Souls 5. Boast not thy self of thy Flocks and thy Herds of thy Gold and thy Silver of thy Sons and of thy Daughters what is an House full of Treasures and all the delights of this World if thou be empty of Grace if thy Soul be not filled with good But Fourthly Is it so is the Soul such an excellent thing and is the Loss thereof so unspeakably great then I pray thee let me enquire a little of thee what provision hast thou made for thy Soul There be many that through their eagerness after the things of this life do bereave their Soul of good even of that good the which if they had it would be a good to them for ever But I ask not concerning this it is not what provision thou hast made for this life but what for the life and the World to come Lord gather not my Soul with Sinners said David not with Men of this World Lord not with them that have their portion in this life whose Belly thou fillest with thy hid Treasures Thus you see how Solomon laments some and how his Father prays to be delivered from their lot who have their portion in this life and that have not made provision 〈◊〉 their Soul Well then let me enquire of thee about thâ—s matter What provision hast thou made for thy Soul And 1. What hast thou thought of thy Soul what ponderous thoughts hast thou had of the Greatness and of the immortality of thy Soul This must be the first enquiry for he that hath not had his thoughts truly exercised ponderously exercised about the Greatness and
the immortality of his Soul will not be careful after an effectual manner to make provision for his Soul for the Life and World to come The Soul is a Man 's all whether he knows it or no as I have already shewed you now a Man will be concerned about what he thinks is his all We read of the poor Servant that sets his Heart upon â—is Wages but it is because it is his all his Treasure and that wherein his worldly worth lieth Why thy Soul is thy all 't is strange if thou dost not think so and more strange if thou dost think so and yet hast light seldom and trivial thoughts about it These two seem to be inconsistent therefore let thy Conscience speaks either thou hast very great and weighty thoughts about the excellent Greatness of thy Soul or else thou dost not count that thy Soul is so great a thing as it is else thou dost not count it thy all 2. What Judgment hast thou made of the present state of thy Soul I speak now to the unconverted thy Soul is under sin under the curse and an object of wrath this is that sentence that by the word it passed upon it Wo to their Souls saith God for they have rewarded evil to themselves this is the Sentence of God Well but what judgment hast thou passed upon it while thou livest in thy debaucheries is it not that which thy fellows have passed on theirs before thee saying I shall have peace tho' I walk in the imagination of my heart to add drunkenness to thirst if so know thy judgment is gross thy Soul is miserable and turn or in little time thine Eyes will behold all this 3. What care hast thou had of securing of thy Soul and that it might be delivered from the danger that by sin it is brought into If a Man has a Horse a Cow or a Swine that is sick or in danger by reason of this or that casualty he will take care for his Beast that it may not perish he will pull it out of the Ditch on the Sabbath Day but oh that 's the Day on which many Men do put their Soul into the Ditch of Sin that is the day that they set apart to pursue wickedness in But I say what care hast thou taken to get thy Soul out of this Ditch a Ditch out of which thou canst never get it without the aid of an omnipotent Arm. In things pertaining to this life when a Man feels his own strength fail he will implore the help and aid of another and no Man can by any means deliver by his own arm his Soul from the power of Hell which thou also wilt confess if thou beest not a very Brute but what hast thou done with God for help hast thou cryed hast thou cryed out yea dost thou sâ—ill cry out and that day and night before him Deliver my Soul save my Soul preserve my Soul heal my Soul and I pour out my Soul unto thee yea canst thou say my Soul my Soul waiteth upon God my Soul thirsteth for him my Soul followeth hard after him I say dost thou this or dost thou hunt thine own Soul to destroy it The Soul with some is the Game their Lusts are the Dogs and they themselves are the Huâ—â—smen and never do they more holloo and luer and laugh and sing than when they have delivered up their Soul their Darling to these Dogs a thing that David trembled to think of when he cryed Dogs have compassed me about save my darling my Soul from the Power of the Dog thus I say he cryed and yet these Dogs were but wicked Men But oh how much is a Sin a Lust worse than a Man to do us hurt yea worse than is a Dog a Lyon to hurt a Lamb 4. What are the signs and tokens that thou bearest about thee concerning how it will go with thy Soul at last there are signs and tokens of a good and signs and tokens of a had End that the Souls of Sinners will have there are Signs of the Salvation of the Soul evident tokens of Salvation and there are signs of the Damnation of the Soul evident signs of Damnation Now which of these hast thou I cannot stand here to shew thee which are which but thy Soul and its salvation lyeth before thee and thou hast the Book of Signs about these matters by thee thou hast also Men of God to go to and their Assemblies to frequent look to thy self Heaven and Hell are hard by and one of them will swallow thee up Heaven into unspeakable and endless glory or Hell into unspeakable and endless torment Yet 5. What are the pleasures and delights of thy Soul now are they things Divine or things Natural are they things Heavenly or things Earthly are they things holy or things unholy for look what things thou delightest in now to those things the great God doth count thee a Servant and for and of those thou shalt receive thy Wages at the day of Judgment His Servants you are to whom you obey whether of sin unto death or of obedience unto righteousness Wicked Men talk of Heaven and say they hope and desire to go to Heaven even while they continue wicked Men but I say what would they do there If all that desire to go to Heaven should come thither verily they would make a Hell of Heaven for I say what would they do there why just as they do here scatter their filthiness quite over the Face of Heaven and make it as vile as the Pit that the Devils dwell in Take holiness away out of Heaven and what is Heaven I had rather be in Hell were there none but holy ones there than â—e in Heaven it self with the Children of iniquity If Heaven should be filled with wicked Men God would quickly drive them out or forsake the place for their sakes 't is true they have been Sinners and none but Sinners that go to Heaven but they are washed such were some of you but ye are washed but you are justified but you are sanctified in the Name of the Lord Jesus Christ and by the Spirit of our God When the Maidens were gathered together for the great King Ahasuerus before they were brought to him into his Royal presence they were to be had to the House of the Women there to be purified with things for purification and that for twelve months together to wit Six Months with Oyl of Myrrh and Six Months with sweet Odours and other things and so came every Maiden to the King God also hath appointed that those that come into his Royal Presence should first go to the House of the Women the Church and there receive of the Eunuchs things for purification things to make us meet to be partakers of the inheritance of the Saints in light none can go from a state of nature to glory but by a
state of grace the Lord gives grace and glory hence he that goeth to Heaven is said to be wrought for it fitted prepared for it Vse 5. Again Fifthly Is it so is the Soul such an excellent thing and is the Loss thereof so unspeakably great Then this Doctrine commends those for the wise ones that above all business concern themselves with the salvation of their Souls those that make all other matters but things by the bye and the salvation of their Soul the one thing needful But but few comparatively will be concerned with this use for where is he that doth this Solomon speaks of one Man of a thousand however some there be and blessed be God for some but they are they that are wise yea wise in the Wisdom of God 1. Because they reject what God hath rejected and that is sin 2. Because they esteem but little of that which by the word is counted but of little esteem and that is the World 3. Because they chuse for a Portion that which God commendeth unto us for that which is the most excellent thing viz. Himself his Christ his Heaven his Word his Grace and Holiness these are the great and most excellent thing and the things that he hath chosen that is truly wise for his Soul and all other wise Men are Fools in God's account and in the judgment of his word and if it be so glory and bliss must needs be their portion though others shall miss thereof The wise shall inherit glory but shame shall be the promotion of Fools Let me then incourage those that are of this mind to be strong and hold on their way Soul thou hast pitched right I will say of thy choice as David said of Goljah's Sword There is none like that give it me Hold fast that thou hast that no Man take thy Crown Oh! I admire this Wisdom this is by the direction of the Law-giver this is by the teaching of the blessed Spirit of God not the Wisdom which this World teacheth nor the Wisdom which the World doth chuse which comes to naught surely thou hast seen something of the World to come and of the glory of it through faith surely God has made thee see emptiness in that wherein others find a fulness and vanity in that which by others is counted for a Darling Blessed are thine Eyes forâ— they see and thine Ears for they hear But who told thee that thy Soul was such an excellent thing as by thy practice thou declarest thou believest it to be What set more by thy Soul than by all the World What cast a World behind thy back for the welfare of a Soul is not this to play the Fool in the account of Sinners while Angels wonder at and rejoyce for thy wisdom What a thing is this that thy Soul and its welfare should be more in thy esteem than all those glories wherewith the Eyes of the World are dazled surely thou hast looked upon the Sun and that makes Gold look like a clod of Clay in thine Eye-sight But who put the thoughts of the Excellencies of the things that are Eternal I say who put the thoughts of the Excellency of those things into thy mind in this wanton Age in an Age wherein the thoughts of eternal Life and the Salvation of the Soul are with and too many like the Morrocco Ambassador and his Men Men of strange Faces in strange Habits with strange Gestures and Behaviours Monsters to behold But where hadst thou that heart that gives entertainment to these thoughts these heavenly thoughts These thoughts are like the French Protestants banished thence where they willingly would have harbour how came they to thy House to thy heart and to find entertainment in thy Soul The Lord keep them in every imagination of the thoughts of thy heart for ever and incline thine heart to seek him more and more And since the whole World have slighted and despised and counted foolish the thoughts and cogitations wherewith thy Soul is exercised what strong and mighty supporter is it upon and with which thou bearest up thy Spirit and takest incouragement in this thy folorn unoccupied and singular way for so I dare say it is with the most but certainly it is something above thy self and that is more mighty to uphold thee than is the power rage and malice of all the World to cast thee down or else thou couldest not bear up now the Stream and the Force thereof are against thee Obj. 1. I know my Soul is an excellent thing and that the World to come and its glories even in the smallesâ— Glimpse thereof do swallow up all the World that is here my heart also doth greatly desire to be exercised about the thoughts of eternity and I count my self never better than when my poor heart is filled with them as for the rage and fury of this World it swayeth very little with me for my heart is come to a point but yet for all that I meet with many discouragements and such things that indeed do weaken my strength in the way But brave Soul pray tell me what the things are that discourage thee and that weaken thy strength in the way Why the amazing greatness of this my enterprize that this one thing I am now pursuing things of the highest the greatest the most enriching nature even eternal things and the thoughts of the Greatness of them drown'd me for when the heat of my Spirit in the pursuit after them is a little returned and abated methinks I hear my self talking thus to my self Fond fool canst thou imagine that such a Gnat a Flea a Piâ—mire as thou art can take and possess the Heavens and manele thy sâ—lf up in the eternal Glories if thou makest first a 〈◊〉 of the succesfulness of thy Endeavours upon things far lower more base but much more easie to obtain as Crowns Kingdoms Earldoms Dukedoms Gold Silver or the like how vain are these attempts of thine and yet thou thinkest to possess thy Soul of Heaven away away by the heighth thereof thou may'st well conclude it is far above out of thy reach and by the breadth thereof it is too large for thee to grasp and by the nature of the excellent glory thereof too good for thee to possess These are the thoughts that sometimes discourage me and that weaken my strength in the way Answ. The Greatness of thy undertakings does but shew the nobleness of thy Soul in that it cannot will not be content with such low and dry things as the base-born Spirits that are of the World can and do content themselves withal And as to the greatness of the things thou aimest at though they be as they are indeed things that have not their like yet they are not too big for God to give and he has promised to give them to the Soul that seeketh him yea he hath prepared the Kingdom given the Kingdom and laid up in
the Kingdom of Heaven the things that thy Soul longeth for presseth after and cannot be content without As for thy making of a tryal of the succesfulness of thy endeavours upon things more inferior and base that is but a trick of the old deceiver God has refused to give his Children the great the brave and glorious things of this World a few only excepted because he has prepared some better thing for them wherefore faint not but let thy hand be strong for thy work shall be rewarded and since thy Soul is at work for Soul-things for divine and eternal things God will give them to thee thou art not of the number of them that draw back unto perdition but of them that believe to the saving of the Soul thou shalt receive the end of thy Faith the salvation of thy Soul Obj. 2. But all my discouragement doth not lie in this I see so much of the sinful vileness of my nature and feel â—ow ready it is to thrust it self forth at all occasions to the defiling of my whole Man and more now this added to the former adds to my discouragement greatly Answ. This should because of humiliation and of self-abasement but not of discouragement for the best of Saints have their weaknesses these their weaknesses the Ladies as well as she that grinds at the Mill know what doth attend that Sex and the Gyants in grace as well as the weak and shrubs are sensible of the same things which thou layest in against thy exercising of hope or as matter of thy discouragement poor David says his Soul refused to be comforted upon this very account and Paul crys out under sense of this O wretched Man that I am and comes as it were to the borders of a doubt saying Who shall deliver me only he was quick at remembring that Christ was his righteousness and price of redemption and there he relieved himself Again This should drive us to faith in Christ for therefore are corruptions by divine permission still left in us to drive us to unbelief but to faith that is to look to the perfect righteousness of Christ for life And for further help consider that therefore Christ liveth in Heaven making intercession that thou mightest be saved by his life not by thine and by his intercessions not by thy perfections let not therefore thy weaknesses be thy discouragements only let them put thee upon the duties required of thee by the Gospel to wit faith hope repentance humility watchfulness diligence c. Obj. 3. But I find together with these things weakness and faintness as to my graces my faith my hope my love and desires to these and all other Christian Duties are weak I am like the Man in the Dream that would have run but could not that would have fought but could not and that would have fled but could not Answ. 1. Weak graces are graces weak graces may grow stronger but if the Iron be blunt put to the more strength 2. Christ seems to be most tender of the weak He shall gather his Lambs with his arm shall carry them in his bosom and shall gently lead them that are with young And again I will seek that which was lost and bring again that which was driven away and I will bind up that which was broken and will strengthen that which was sick Only here will thy wisdom be manifested to wit that thou grow in grace and that thou use lawfully and diligently the means to do it I come in the next place to a Use of Terror and so I shall conclude Is it so Is the Soul such an excellent thing and is the Loss thereof so unspeakably great Then this sheweth the sad state of those that lose their Souls we use to count those in a deplorable Condition that by one only stroak are stript of their whole Estate the Fire swept away all that he had or all that he had was in such a Ship and that Ship sunk into the bottom of the Sea this is sad news this is heavy tidings this is bewailed of all especially if such were great in the World and were brought by their loss from a high to a low to a very low Condition but alas what is this to the Loss about which we have been speaking all this while The Loss of an Estate may be repaired or if not a Man may find Friends in his present deplorable condition to his support though not recovery But far will this be from him that shall lose his Soul Ah! he has lost his Soul and can never be recovered again unless Hell-fire can comfort him unless he can solace himself in the fiery Indignation of God terrors will be upon him anguish and sorrow will swallow him up because of present misery slighted and set at nâ—ught by God and his Angels he will also be in this his miserable state and this will add to sorrow sorrow and to his vexation of spirit howling To present you with Emblems of tormented Spirits or to draw before your eyes the Picture of Hell are things too light for so ponderous a Subject as this nor can any Man frame or invent words be they never so deep and profound sufficient to the Life to set out the Torments of Hell All those expressions of Fire Brimstone the Lake of Fire a fiery Furnace the bottomless Pit and a hundred more to boot are all too short to set forth the Miseries of those that shall be damned Souls Who knows the Power of God's Anger none at all and unless the Power of that can be known it must abide as unspeakable as the Love of Christ which passeth knowledge We hear it Thunder we see it Lighten yea Eclipses Comets and Blazing Stars are all subject to smite us with Terror the thought of a Ghost of the appearing of a dead Wife a dead Husband or the like how terrible are these things but alas what are these meer Flea-bitings nay not so bad when compared with the Torments of Hell Guilt and Despair what are they who understands them unto perfection the ireful looks of an infinite Majesty what Mortal in the Land of the living can tell us to the full how dismal and breaking to the Soul of a Man it is when it comes as from the Power of Anger and arises from the utmost Indignation Besides who knows of all the ways by which the Almighty will inflict his just revenges upon the Souls of damned Sinners When Paul was caught up to the third Heaven he heard words that were unspeakable and he that goes down to Hell shall hear groans that are unutterable Hear did I say they shall feel them they shall feel them burst from their wounded Spirits as Thunder-claps do from the Clouds Once I dreamed that I saw two whom I knew in Hell and methought I saw a continual dropping from Heaven as of great drops of fire lighting upon them to their
THE GREATNESS OF THE SOUL And unspeakableness of the Loss thereof with the Causes of the Losing it First Preached at Pinners-Hall and now Enlarged and Published for Good By JOHN BUNYAN LONDON Printed for Richard Wilde at the Sign of the Map of the World in St. Paul's Church-Yard MDCXCI THE GREATNESS OF THE SOUL And unspeakableness of the Loss thereof c. MARK 8. 37. Or VVhat shall a Man give in Exchange for his Soul I Have chosen at this time to handle these Words among you and that for several reasons 1. Because the Soul and the Salvation of it are such great such wonderful great things nothing is a matter of that concern as is and should be the Soul of each one of you House and Land Trades and Honors Places and Preferments What are they to Salvation to the Salvation of the Soul 2. Because I perceive that this so great a thing and about which Persons should be so much concerned is neglected to amazement and that by the most of Men Yea who is there of the many thousand that sit daily under the sound of the Gospel that aâ— concerned heartily concerned about the Salvation 〈◊〉 their Souls that is concerned I say as the Natuâ—â— of the thing requireth If ever a Lamentation waâ— fit to be taken up in this Age about for or conâ—cerning any thing it is about for and concerning thâ— horrid neglect that every where puts forth it seâ— with reference to eternal Salvation Where is onâ— Man of a thousand yea Where is there two of teâ— thousand that do shew by their Conversations publicâ— and private that the Soul their own Souls are considered by them and that they are taking that carâ—â—or the Salvation of them as becomes them to witâ— as the weight of the Work and the Nature of Saâ—â—vation requireth 3. I have therefore pitch'd upoâ— this Text at this time to see if peradventure thâ— Discourse which God shall help me to make upon it will 〈◊〉 â—en you rouse you off of your Beds of ease 〈◊〉 and pleasure and fetch you down upon youâ— Knees before him to beg of him Grace to be conâ—cerned about the Salvation of your Souls And the in the last Place I have taken upon me to do thiâ— that I may deliver if not you yet my self and thaâ— I may be clear of your Blood and stand quit aâ— to you before God when you shall for neglect bâ— damned and wail to consider that you have lost you Souls When I say saith God to the Wicked th◠〈◊〉 surely dye and thou the Prophet or Preacher givest him not warning nor speakest to warn the Wickeâ—â—om his wicked way to save his life The same wickeâ— Man shall dye in his iniquity but his blood will I requirâ— at thy hand Yet if thou warn the Wicked and he turâ— not from his wickedness nor from his wicked way 〈◊〉 â—all dye in his iniquity but thou hast delivered thy â—oul Or what shall a Man give in Exchange for his Soul In my handling of these Words I shall first speak â—o the occasion of them and then to the words themâ—elves The occasion of the Words was for that the Peoâ—le that now were Auditors to the Lord Jesus and â—hat followed him did it without that consideration â—s becomes so great a Work That is The generaâ—ty of them that followed him were not for consiâ—ering first with themselves what it was to profess Christ and what that Profession might cost them And when he had called the People unto him the great â—ultitudes that went with him Luke 14. 25. with is Disciples also he said unto them whosoever will come â—fter me let him deny himself and take up his Cross and â—ollow me ver 34. Let him first sit down and â—ount up the Cost and the Charge he is like to be at 〈◊〉 he follows me For following of me is not like folâ—owing of some other Masters The Winds sits always 〈◊〉 my Face and the foaming Rage of the Sea of this World and the proud and lofty Waves thereof do â—ontinually beat upon the sides of the Bark or Ship â—hat my self my Cause and my Followers are in â—e therefore that will not run hazzards and that 〈◊〉 afraid to venture a drowning let him not set foot â—nto this Vessel So whosoever doth not bear his Cross â—nd come after me he cannot be my Disciple For which â—f you intending to build a Tower sâ—â—teth not down firsâ—â—nd counteth the Cost whether he have sufficient to finish 〈◊〉 Luke 14. 15 26. 27 28 29. True To Reason this kind of Language tends to â—ast Water upon weak and beginning Desires but 〈◊〉 Faith it makes the things set before us and the â—reatness and the glory of them more apparently excellent and desirable Reason will say Then who will profess Christ that hath such course entertainment at the beginning but Faith will say Then surely the things that are at the End of a Christians race in this World must needs be unspeakably glorious since whoever hath had but the knowledge and due consideration of them have not stuck to run hazzards hazzards of every kind that they might imbrace and enjoy them Yea saith Faith it must needs be so since the Son himself that best knew what they were even For the joy that was set before him endured the Cross and despised the shame and is set down on the right-Hand of the Throne of God Heb. 12. 2. But I say There is not in every Man this knowledge of things and so by consequence not such consideration as can make the Cross and self denial acceptable to them for the sake of Christ and of the things that are where he now sitteth at the Right-Hand of God Col. 3. 2 3 4. Therefore our Lord Jesus doth even at the beginning give to his followers this instruction And lest any of them should take distaste at his Saying he presenteth them with the consideration of three things together namely The Cross the Loss of Life and the Soul and then reasoneth with them for the same saying Here is the Cross the Life and the Soul 1. The Cross and that you must take â—p if you will follow me 2. The Life and that you may save for a time if you cast me offâ— 3. And the Soul which will everlastingly perish if you come not to me and abide not with me Now consider what is best to be done will you take up the Cross come after me and so preserve your Souls from perishing or will you shun the Cross to save your lives and so run the danger of eternal damnation Or as you have it in John will you love your life till you lose it or will you hate your life and save it 〈◊〉 that loveth his life shall lose it and he that hateth his â—e in this World shall keep it unto life eternal John 12. â— 5. As who should say He that loveth a temporal â—ife he that so loveth it as
to shun the profession â—f Christ to save it shall lose it upon a worse account â—han if he had lost it for Christ and the Gospel but â—e that will set light by it for the love that he hath to Christ shall keep it unto life Eternal Christ having thus discoursed with his followers aâ—out their denying of themselves their taking up â—heir Cross and following of him doth in the next â—lace put the Question to them and so leaveth it â—pon them for ever saying For what shall it profit a Man if he shall gain the whole World and lose his own â—oul ver 36 As who should say I have bid you â—ake heed that you do not lightly and without due consideration enter into a profession of me and of my Gospel for he that without due consideration shall â—egin to profess Christ will also without it forsake â—im turn from him and cast him behind his back â—nd since I have even at the beginning laid the conâ—deration of the Cross before you it is because you â—hould not be surprized and overtaken by it unawares â—nd because you should know that to draw back from â—he after you have laid your hand to my Plough will make you unfit for the Kingdom of Heaven Now â—â—nce this is so there is no less lies at stake than Salâ—ation and Salvation is worth all the World yea â—orth ten thousand Worlâ—s if there should be so many And since this is so also it will be your wisdom to begin to process the Gospel with expectatioâ— of the â—ross and tribulation for to that are my Gospellers in â—his World appointed And if you begin thus and â—â—ould it the Kingdom and Crown shall be yours for as God counteth it a righteous thing to recompence tribulation to them that trouble you so to you who are troubled and endure it for we count them happy says James that endure Jam. 1. 12. and 5. 11. rest with Saints when the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire to take vengeance on them that know not God and that obey not the Gospel c. And if no less lies at stake than Salvation then is a Man's Soul and hâ—s all at the stake and if it be so What will it profit a Man if by forsaking of me he should get the whole World For what shall it profit a Man if he shall get the whole World and lose his own Soul Having thus laid the Soul in one ballance and the World in the other and affirmed that the Soul out-bids the whole World and is incomparably for value and worth beyond it in the next place he descends to a second question which is that I have chosen at this time for my Text saying Or what shall a Man give in exchange for his Soul In these Words we have first a supposition and such an one as standeth upon a double bottom The Supposition is this That the Soul is capable of being lost or thus 't is possible for a Man to lose his 〈◊〉 The double bottom that this supposition is grounded upon is 1. A Man's ignorance of the worth of his Soul and of the danger that it is in And the second is for that Men commonly do set an higher price upon present ease and enjoyments than they do upon eternal Salvation The last of these doth naturally follow upon the first for if Men be ignorant of the value and worth of their Souls as by Christ in the Verse before is implyed what should hinder but that Men should set an higher esteem upon that with which their carnal desires are taken then upon that about which they are not concerned and of which they know not the worth But again As this by the Text is clearly supposed so there is also something implied namely That it is impossible to possess some Men with the worth of their Souls until they are utterly and everlastingly lost What shall a Man give in exchange for his Soul That is Men when their Souls are lost and shut down under the Hatches in the Pits and Hells in endless perdition and destruction Then they will see the worth of their Souls then they will consider what they have lost and truly not till then This is plain not only to sense but by the natural scope of the words What shall a Man give in exchange for his Soul Or what would not those that are now for sin made to see themselves lost by the light of Hell Fire for some will never be convinced that they are lost till with rich Dives they see it in the light of Hell Flames say what would not such if they had it give in exchange for their immortal Souls or to recover them again from that place and torment 1. The first is That the loss of the Soul is the highest the greatest Loss a Loss that can never be repaired or made up What shall a Man give in exchange for his Soul that is to recover or redeem his lost Soul to liberty I shall observe two Truths in the Words 2. The second Truth is this That how unconcerned and careless soever some now be about the Loss or Salvation of their Souls yet the day is coming but it will then be too late when Men will be willing had they never so much to give it all in exchange for their Souls For so the Question implies what shall a Man give in exchange for his Soul What would he not give What would he not part with at that day the day in which he shall see himself damned if he had it in exchange for his Soul The first Observation or truth drawn from the words is cleared by the Text what shall a Man give in exchange for his Soul That is There is not any thing nor all the things under Heaven were they all in one Man's Hand and all at his disposal that would go in exchange for the Soul that would be of value to fetch back one lost Soul or that would certainly recover it from the confines of Hell The redemption of the Soul is precious it ceaseth for ever And what saith the words before the Text but the same For what shall it profit a Man if he shall gain the whole World and lose his own Soul What shall profit a Man that has lost his Soul nothing at all though he hath by that Loss gained the whole World for all the World is not worth a Soul not worth a Soul in the Eye of God and judgment of the Law And it is from this consideration that good Elihu cautioneth Job to take heed because there is wrath saith he beware lest he take thee away with his stroke when a great Ransom cannot deliver thee Will he esteem thy Riches no not Gold nor all the Forces of Strength Job 36. 18 19. Riches and Power What is there more in the World for Money answereth all things that is all but Soul-concerns it
the top-piece that he hath made in all the visible World also he made it for to be delighted with it and to admit it into communion with himself now for Man â—hus to abuse God for a Man to take his Soul which â—s God's and prostrate it to Sin to the World to the Devil and every beastly Lust flat against the Command of God and notwithstanding the Soul was also his this is horrible and calls aloud upon that God whose Soul this is to abhor and to shew by all means possible his abhorrence of such an one 2. As this casting of them away supposeth God's abhorrence of them so it supposeth God's just repaying of them for their wickedness by way of retaliation God all the time of the exercise of his long suffering and forbearance towards them did call upon them wait upon them send after them by his Messengers to turn them from their evil ways but they despised at they mocked the Messengers of the Lord also they shut their eyes and would not see they stopped their ears and would not understand and did harden themselves against the beseeching of their God Yea all that day long he did stretch out his hand towards them but they chose to be a rebellious and gainsaying People yea they said unto God Depart from us and what 's the Almighty that we should pray unto him And of all these things God takes notice writes them down and seals them up for the time to come and will bring them out and spread them before them saying I have called and you have refused I have stretched out mine hand and no Man regarded I have exercised patience and gentleness and long suffering towards you and in all that time you despised me and cast me behind your back and now the time and the exercise of my patience when I waited upon you and suffered your manners and did bear your contempts and scorns is at an end wherefore I wiâ— now arise and come forth to the judgment that I have appointed But Lord saith the sinner we turn now But now saith God turning is out of season the day of my patience is ended But Lord says the Sinner behold our cries But you did not says God behold nor regard mâ— cries But Lord saith the Sinner Let our beseeching finâ— place in thy compassions But saith God I also beseeched and I was not heard But Lord says the Sinner our sins lye hard upon us But I offered you pardon when time was says God and then you did utterly reject it But Lord says the Sinner let us therefore have iâ— now But now the Door is shut saith God And what then Why then by way of retaliation God will serve them as they have served him and so the wind-up of the whole will be this They shall have like for like Time was when they would have none of him and now will God have none of them Time was when they cast God behind their back and now he will cast away their Soul Time was when they would not heed his calls and now he will not heed their cries Time was when they abhorred him and now his Soul also loatheth them This is now by way of retaliation like for like scorn for scorn repulse for repulse contempt for contempt according to that which is written Therefore it came to pass that as I cryed and they would not hear so â—hey cryed and I would not hear saith the Lord. And â—hus I have also shewed you that the Loss of the Soul â—s double lost by Man lost by God But Oh! who thinks of this who I say that â—ow makes light of God of his word his servants and ways once dreams of such retaliation though God to â—arn them hath even in the day of his patience threatned to do it in the day of his wrath saying â—ecause I called and ye refused I have stretched out my hand and no Man regarded but ye have set at naught all my counsel and would none of my reproof I also will laugh at your calamity I will mock when your fear cometh when your fear cometh as desolation and your destruction cometh like a Whirl-wind when distress and anguish cometh upon you then shall they call upon me but I will not answer they shall seek me early but they shall not find me I will do unto them as they have done unto me and what unrighteousness is in all this But 3. As the Loss of the Soul is a Loss peculiar to it self and a Loss double So in the third place it is a Loss most fearful because it is a Loss attended with the most heavy Curse of God This is manifest both in the giving of the rule of Life and also in and at the time of execution for the breach of that Rule It is manifest at the giving of the Rule Cursed be he that confirmeth not all the words of this Law to do them and all the People shall say Amen It is also manifest that it shall be so at the time of Execution Deparâ— from me ye Cursed into everlasting Fire prepared for the Devil and his Angels What this Curse is none do know so well as God that giveth it and as the fallen Angels and the Spirits of damned Men that are now shut up in the Prison of Hell and bear it But certainly it is the chief and highest of all kind oâ— curses To be cursed in the Basket and in the storâ— in the Womb and in the Barn in my Cattle and iâ— my Body are but Flea-bitings to this though theâ— are also unsupportable in themselves only in geneâ—ral it may be described thus But to touch upoâ— this Curse it lyeth in a deprivation of all good anâ— in a being swallowed up of all the most fearful miserieâ— that an holy and just and eternal God can righteously inflict or lay upon the Soul of a sinful Maâ— Now let reason here come in and exercise it self in the most exquisite manner Yea let him now count up all and all manner of curses and torments that 〈◊〉 reasonable and an immortal Soul is or can be made capable of and able to suffer under and when he haâ— done he shall come infinitely short of this great Aâ—â—thema this master curse which God has reserved amoâ—gst his Treasuries and intends to bring out in that day of battle and war which he purposeth to make upon damned Souls in that day And this Goâ— will do partly as a retaliation as the former and partly by way of Revenge 1. By way of Retaliation As he loved cursing so let it come-unto him aâ— he delighted not in blessing so let it be far from him Again As he cloathed himself with cursing like as with a Garment so let it come into his Bowels like Water and like Oyl into his Bones let it be unto him as 〈◊〉 Garment which covereth him and for a Girdle wherewith he is girded continually Let this
presently recalled bâ— the decreed gulf that bindeth them under perpetuâ—â— punishment The great fixed gulf they know will keep them in their present place and not suffeâ— them to go to Heaven and now there is no otheâ— place but Heaven or Hell to be in for then the Eartâ— and the works that are therein will be burned uâ— Read the Text But the Day of the â—ord will coâ—â— as a Thief in the Night in the which the Heavens shâ— pass away with a great noise and the Elements shall mâ— with servent heat and the Earth also and the Worâ— â—hat are herein shall be burnt up If then there will be â—o third place it standeth in their minds as well as â—n God's decree that their punishments will be eâ—ernal So then sorrows anguish tribulation grief â—oe and pain will in every moment of its abiding â—pon the Soul not only flow from thoughts of what â—as been and what is but also from what will be â—nd that for ever and ever Thus every thought â—hat is truly grounded in the cause and nature of their â—tate will roul toss and tumble them up and down 〈◊〉 the cogitations and fearful apprehensions of the â—stingness of their damnation For I say their â—inds their memories their understandings and conâ—iences will all and always be swallowed up with â—or ever yea they themselves will by the means of â—hese things be their own tormenters for ever 3. There will not be spaces as Days Months Years and the like as now though we make bold so â—o speak the better to present our thoughts of each â—thers capacities for then there shall be time no â—onger also day and night shall then be come to an â—nd He hath compassed the Waters with bounds unâ—il the day and night come to an end until the end of â—â—ght with darkness Now when time and day â—nd night are come to an end then there comes in â—ternity as there was before the day and night or â—ime was created and when this is come punishâ—ent nor glory must none of them be measured by â—ays or months or years but by eternity it self Nor shall those concerned either in misery or glory â—eckon of their now new state as they used to reckon â—f things in this World but they shall be suted in â—heir capacities in their understandings and appreâ—ensions to judge and count of their condition according as will best stand with their state in eterâ—nity Could we but come to an understanding of thing done in Heaven and Hell as we understand hoâ— things are done in this World we should be strangâ— amazed to see how the change of places and of coâ—ditions has made a change in the understandings 〈◊〉 Men and in the manner of their enjoyment of thingâ— But this we must let alone till the next World aâ— until our lancing into it and then whether we be 〈◊〉 the Right or Left-hand ones we shall well know thâ— state and condition of both Kingdoms In the meaâ— time let us addict our selves to the Belief of the Scriâ—tures of Truth for therein is revealed the way 〈◊〉 that of eternal life and how to escape the damâ—nation of the Soul But thus much for the Loss 〈◊〉 the Soul unto which let me add for a conclusion theâ— Verses following These cry alas but all in vain They stick fast in the mire They would be rid of present pain Yet set themselves on fire Darkness is their perplexity Yet do they hate the light They always see their misery Yet are themselves all night They are all dead yet live they do Yet neither live nor dye They dye to weal and live to woe This is their misery Now will confusion so posseâ—s â—hese Monuments of ire â—nd so confound them with distress â—nd trouble their desire That what to think or what to do â—r where to lay their head â—hey know not 't is the damned's woe â—o live and yet be dead These castaways would fain have life â—ut know they never shall â—hey would forget their dreadful plight â—ut that sticks fast'st of all God Christ and Heav'n they know are best â—et dare not on them think â—hey know the Saints enjoy their rest â—hile they their tears do drink And now I am come to the fourth thing that is â—o shew you the cause of the Loss of the Soul That Men have Souls that Souls are great things â—hat Souls may be lost this I have shewed you â—lready Wherefore I now proceed to shew â—ou the cause of this Loss The cause is laid â—own in the Eighteenth Chapter of Ezekiel in â—hese words Behold all Souls says God are mine â—s the Soul of the fallen so also the Soul of the Sun is â—ine the Soul that sinneth it shall dye It is sin then â—r sinning against God that is the cause of dying of â—amning in Hell Fire for that must be meant by dyâ—ng otherwise to dye according to our ordinary acceptation of the notion the Soul is not capable of being indeed immortal as hath been afore assertâ— So then the Soul that sinneth that is and perâ—vering in the same that Soul shall dye be cast aâ—â—or damned Yea to ascertain us of the undoubtâ— Truth of this the Holy Ghost doth repeat it agaâ—â— and that in this very Chapter saying The Sâ— that sinneth it shall dye Now the Soul may divers ways be said to siâ—â— gainst God As 1. In its receiving of sin into its bosom and in 〈◊〉 retaining and entertaining of it there Sin mâ—â— first be received before it can act in or be acted 〈◊〉 the Soul Our first Parents first received in the sâ—gest or motion and then acted it Now it is 〈◊〉 here to be disputed when sin was received by tâ—â— Soul so much as whether ever the Soul received siâ— for if the Soul has indeed received sin into it seâ— then it has sinned and by doing so has made it seâ— an object of the wrath of God and a fire-brand of Hâ—â— I say I will not here dispute when sin was receivâ— by the Soul but it is apparent enough that it râ—ceived it betimes because in old time every Châ—â— that was brought unto the Lord was to be redeemeâ— and that at a Month old which to be sure uâ— very early and implyed that then even then thâ— Soul in God's judgment stood before him as defilâ— and polluted with sin But although I said I wâ—â— not dispute at what time the Soul may be said to râ—ceive sin yet it is evident that it was precedent 〈◊〉 the redemption made mention of just before and 〈◊〉 before the Person redeemed had attained to the Agâ— of a Month. And that God might in the Languagâ— Moses give us to see cause of the necessity of this â—emption he first distinguisheth and saith The â—â—lling of a Cow or the firstling of a Sheep or the â—stling of a Goat did not need this redemption for â—â—ey were clean or holy But the first-born
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
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
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
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
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
ever And this brings me to the Conclusion which is That seeing the ungodly do seek good things too late therefore notwithstanding their seeking they must still abide in their place their sins and their torment For what can a Man give in exchange for his Soul Therefore God saith that they there must still abide and dwell no exchange can be made This shall they have of mine hand they shall lye down in sorrow they shall lie down in it they shall make their Bed there there they shall lie And this is the bitter Pill that they must swallow down at last for after all their tears their sorrows their mournings their repentings their wishings and wouldings and all their inventings and desires to change their state for a better they must lie down in sorrow The poor condemned Man that is upon the Ladder or Scaffold has if one knew them many a long wish and long desire that he might come down again alive or that his condition was as one of the Spectators that are not condemned and brought thither to be executed as he how carefully also doth he look with his failing eyes to see if some comes not from the King with a Pardon for him all the while endeavouring to fumble away as well as he can and to prolong the minute of his execution but at last when he has looked when he has wished when he has desired and done whatever he can the blow with the Ax or turn with the Ladder is his lot so he goes off the Scaffold so he goes from among Men And thus it will be with those that we have under consideration when all comes to all and they have said and wished and done what they can the Judgment must not be reversed they must lie down in sorrow They must or shall lie down Of old when a Man was to be chastized for his fault he was to lie down to receive his stripes so here saith the Lord they shall lie down And it shall be if the wicked Man be worthy to be beaten the Judge shall cause him to lie down and to be beaten before his Face And this lying down was to be his lot after he had pleaded for himself what he could and the Judge shall cause him to be beaten before his face while he is present to behold the execution of judgment and thus it shall be at the End of the World the wicked shall lie down and shall be beaten with many stripes in the presence of Christ and in the presence of the holy Angels For there will be his presence not only at the tryal as judge but to see execution done nay to do it himself by the pouring out like a River his Wrath as burning Brimstone upon the Soul of the lost and cast-away Sinner He shall lie down These words imply that at last the damned Soul shall submit for to lie down is an act that signifies submission especially to lie dowâ— to be beaten The wicked shall be silent in darkness When the Malefactor has said and wished all that he can yet at last he submits is silent and as it were helps to put his Head into the Halter or doth lay down his Neck upon the Block So here it is said of the damned They shall lie down in sorrow there is also a place that saith These shall go away into everlasting punishment To go to go to punishment is also an act of submission Now submission to punishment doth or should flow from full conviction of the merit of punishment and I think it is so to be understood here For every Mouth shall be stopt and all the World of Soul-losers become guilty before God Every Mouth shall be stopt not at the beginning of the Judgment for then they plead and pray and also object against the Judge but at the End after that by a judicial Proceeding he shall have justified against them his sayings and have overcome these his Judges then they shall submit and also lie down in sorrow yea they shall go away 〈◊〉 their punishment as those who know they deserve 〈◊〉 Yea they shall go away with silence Now How they shall behave themselves in Hell I will â—ot here dispute whether in a way of rage and blasphemy and in rending and tearing of the name and just actions of God towards them or whether by way of submission there I say though this is none of this task yet a word or two if you please Doubtless they will not be mute there they will â—ry and wail and gnash their teeth and perhaps too sometimes at God but I do not think but that the â—â—tice that they have deserved and the equal admiâ—istration of it upon them will for the most part prevail with them to rend and tear themselves to acquit and justifie God and to add fuel to their fire by concluding themselves in all the fault and that they have sufficiently merited this just damnation for it would seem strange to me that just judgment among Men shall terminate in this issue if God should not justifie himself in the Conscience of all the damned But as here on Earth so he will let them know that go to Hell that he hath not done without a Cause a sufficient Cause all that he hath done 〈◊〉 damning of them I come now to make some Use and Application of the whole And 1. If the Soul be so excellent a thing as we have made it appear to be and if the Loss thereof be so great a Loss then here you may see who they are that are those extravagant ones I mean those that are such in the highest degree Solomon tells us of a great Waster and saith also that he that is slothful in his business is Brother to such an one Who Solomon had his eye upon or who it was that he counted so great a Waster I cannot tell but I will challenge all the World to shew me one that for wasting and destroying may be compared to him that for the lusts and pleasures of this life will hazzard the Losâ— of his Soul Many Men will be so profuse and will spend at that prodigal rate that they will bring a thousand pound a year to five hundred and five hundred to fifty and some also will bring that fifty to less than nine pence but what is this to him that shall never leave losing until he has lost his Soul I have heard of some who would throw away a Farm a good Estate upon the trundling of one single Bowâ— But what is this to the casting away the Soul I say what is this to the Loss of the Soul and that for less than the trundling of a Bowl Nothing can for badness be compared to sin it is the vile thing it cannot have a worse Name than its own it is worse than the vilest Man than the vilest of Beasts yea sin is worse than the Devil himself for it is
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