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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?
THE GREATNESS OF THE SOUL, And unspeakableness of the Loss thereof, etc. MARK 8. 37. Or What shall a Man give in Exchange for his Soul?
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I Have chosen at this time to handle these Words among you, and that for several reasons, 1. Because the Soul,
I Have chosen At this time to handle these Words among you, and that for several Reasons, 1. Because the Soul,
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and the Salvation of it, are such great, such wonderful great things, nothing is a matter of that concern as is,
and the Salvation of it, Are such great, such wondered great things, nothing is a matter of that concern as is,
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and should be the Soul of each one of you.
and should be the Soul of each one of you.
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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,
House and Land, Trades and Honours, Places and Preferments, What Are they to Salvation? to the Salvation of the Soul? 2. Because I perceive that this,
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so great a thing, and about which Persons should be so much concerned, is neglected to amazement,
so great a thing, and about which Persons should be so much concerned, is neglected to amazement,
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and that by the most of Men:
and that by the most of Men:
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Yea, who is there of the many thousand (that sit daily under the sound of the Gospel) that a• concerned, heartily concerned about the Salvation 〈 ◊ 〉 their Souls? that is concerned, I say,
Yea, who is there of the many thousand (that fit daily under the found of the Gospel) that a• concerned, heartily concerned about the Salvation 〈 ◊ 〉 their Souls? that is concerned, I say,
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as the Natu•• of the thing requireth. If ever a Lamentation wa• fit to be taken up in this Age, about, for,
as the Natu•• of the thing requires. If ever a Lamentation wa• fit to be taken up in this Age, about, for,
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or con•cerning any thing, it is about, for, and concerning th• horrid neglect, that every where puts forth it se• with reference to eternal Salvation.
or con•cerning any thing, it is about, for, and Concerning th• horrid neglect, that every where puts forth it se• with Referente to Eternal Salvation.
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Where is on• Man of a thousand? yea, Where is there two of te• thousand that do shew by their Conversations public• and private, that the Soul, their own Souls, are considered by them,
Where is on• Man of a thousand? yea, Where is there two of te• thousand that do show by their Conversations public• and private, that the Soul, their own Souls, Are considered by them,
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and that they are taking that car• •or the Salvation of them as becomes them, to wit• as the weight of the Work,
and that they Are taking that car• •or the Salvation of them as becomes them, to wit• as the weight of the Work,
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and the Nature of Sa••vation requireth. 3. I have therefore pitch'd upo• this Text at this time;
and the Nature of Sa••vation requires. 3. I have Therefore pitched upo• this Text At this time;
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to see, if peradventure th• Discourse which God shall help me to make upon it will 〈 ◊ 〉 •en you, rouse you off of your Beds of ease 〈 ◊ 〉 and pleasure,
to see, if Peradventure th• Discourse which God shall help me to make upon it will 〈 ◊ 〉 •en you, rouse you off of your Beds of ease 〈 ◊ 〉 and pleasure,
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and fetch you down upon you• Knees before him, to beg of him Grace to be con•cerned about the Salvation of your Souls.
and fetch you down upon you• Knees before him, to beg of him Grace to be con•cerned about the Salvation of your Souls.
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And the in the last Place, I have taken upon me to do thi• that I may deliver,
And the in the last Place, I have taken upon me to do thi• that I may deliver,
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if not you, yet my self; and tha• I may be clear of your Blood, and stand quit, a• to you,
if not you, yet my self; and tha• I may be clear of your Blood, and stand quit, a• to you,
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before God, when you shall for neglect b• damned, and wail to consider that you have lost you Souls.
before God, when you shall for neglect b• damned, and wail to Consider that you have lost you Souls.
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When I say, saith God to the Wicked, th• 〈 ◊ 〉 surely dye: When I say, Says God to the Wicked, th• 〈 ◊ 〉 surely die:
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and thou the Prophet or Preacher givest him not warning, nor speakest to warn the Wicke• •om his wicked way to save his life. and thou the Prophet or Preacher givest him not warning, nor Speakest to warn the Wicke• •om his wicked Way to save his life.
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The same wicke• Man shall dye in his iniquity: but his blood will I requir• at thy hand.
The same wicke• Man shall die in his iniquity: but his blood will I requir• At thy hand.
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Yet if thou warn the Wicked, and he tur• not from his wickedness, nor from his wicked way;
Yet if thou warn the Wicked, and he tur• not from his wickedness, nor from his wicked Way;
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〈 ◊ 〉 •all dye in his iniquity, but thou hast delivered thy •oul. Or what shall a Man give in Exchange for his Soul?〈 ◊ 〉 •all die in his iniquity, but thou hast Delivered thy •oul. Or what shall a Man give in Exchange for his Soul?
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In my handling of these Words. I shall first speak •o the occasion of them, and then to the words them•elves.
In my handling of these Words. I shall First speak •o the occasion of them, and then to the words them•elves.
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The occasion of the Words was, for that the Peo•le that now were Auditors to the Lord Jesus,
The occasion of the Words was, for that the Peo•le that now were Auditors to the Lord jesus,
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and •hat followed him, did it without that consideration •s becomes so great a Work:
and •hat followed him, did it without that consideration •s becomes so great a Work:
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That is, The genera•ty of them that followed him, were not for consi•ering first with themselves, what it was to profess Christ,
That is, The genera•ty of them that followed him, were not for consi•ering First with themselves, what it was to profess christ,
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and what that Profession might cost them.
and what that Profession might cost them.
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And when he had called the People unto him the great •ultitudes that went with him, Luke 14. 25.) with is Disciples also, he said unto them, whosoever will come •fter me, let him deny himself, And when he had called the People unto him the great •ultitudes that went with him, Lycia 14. 25.) with is Disciples also, he said unto them, whosoever will come •fter me, let him deny himself,
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and take up his Cross and •ollow me. (ver. and take up his Cross and •ollow me. (ver.
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34.) Let him first sit down and •ount up the Cost and the Charge he is like to be at, 〈 ◊ 〉 he follows me.
34.) Let him First fit down and •ount up the Cost and the Charge he is like to be At, 〈 ◊ 〉 he follows me.
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For following of me is not like fol•owing of some other Masters.
For following of me is not like fol•owing of Some other Masters.
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The Winds sits always 〈 ◊ 〉 my Face, and the foaming Rage of the Sea of this World,The Winds sits always 〈 ◊ 〉 my Face, and the foaming Rage of the Sea of this World,
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and the proud and lofty Waves thereof, do •ontinually beat upon the sides of the Bark or Ship •hat my self, my Cause, and my Followers are in:
and the proud and lofty Waves thereof, do •ontinually beatrice upon the sides of the Bark or Ship •hat my self, my Cause, and my Followers Are in:
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•e therefore that will not run hazzards, and that 〈 ◊ 〉 afraid to venture a drowning, let him not set foot •nto this Vessel:
•e Therefore that will not run hazards, and that 〈 ◊ 〉 afraid to venture a drowning, let him not Set foot •nto this Vessel:
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So whosoever doth not bear his Cross, •nd come after me, he cannot be my Disciple. So whosoever does not bear his Cross, •nd come After me, he cannot be my Disciple.
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For which •f you intending to build a Tower, s••teth not down firs• •nd counteth the Cost,
For which •f you intending to built a Tower, s••teth not down firs• •nd counteth the Cost,
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whether he have sufficient to finish 〈 ◊ 〉 Luke 14. 15 26. 27 28, 29.whither he have sufficient to finish 〈 ◊ 〉 Luke 14. 15 26. 27 28, 29.
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True, To Reason this kind of Language tends to •ast Water upon weak and beginning Desires, but 〈 ◊ 〉 Faith it makes the things set before us,
True, To Reason this kind of Language tends to •ast Water upon weak and beginning Desires, but 〈 ◊ 〉 Faith it makes the things Set before us,
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and the •reatness, and the glory of them more apparently excellent and desirable.
and the •reatness, and the glory of them more apparently excellent and desirable.
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Reason will say, Then who will profess Christ that hath such course entertainment at the beginning? but Faith will say,Reason will say, Then who will profess christ that hath such course entertainment At the beginning? but Faith will say,
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Then surely the things that are at the End of a Christians race in this World, must needs be unspeakably glorious;
Then surely the things that Are At the End of a Christians raze in this World, must needs be unspeakably glorious;
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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.
since whoever hath had but the knowledge and due consideration of them, have not stuck to run hazards, hazards of every kind, that they might embrace and enjoy them.
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Yea, saith Faith, it must needs be so, since the Son himself, that best knew what they were,
Yea, Says Faith, it must needs be so, since the Son himself, that best knew what they were,
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even, For the joy that was set before him, endured the Cross, and despised the shame,
even, For the joy that was Set before him, endured the Cross, and despised the shame,
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and is set down on the right-Hand of the Throne of God, Heb. 12. 2.and is Set down on the right-Hand of the Throne of God, Hebrew 12. 2.
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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,
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,
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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 of the things that Are where he now Sitteth At the Right-Hand of God (Col. 3. 2, 3, 4.) Therefore our Lord jesus does even At the beginning give to his followers this instruction.
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And lest any of them should take distaste at his Saying, he presenteth them with the consideration of three things together:
And lest any of them should take distaste At his Saying, he presents them with the consideration of three things together:
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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 •p.
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 •p.
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if you will follow me. 2. The Life, and that you may save for a time,
if you will follow me. 2. The Life, and that you may save for a time,
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if you cast me off• 3. And the Soul, which will everlastingly perish if you come not to me, and abide not with me.
if you cast me off• 3. And the Soul, which will everlastingly perish if you come not to me, and abide not with me.
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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,
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,
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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 so run the danger of Eternal damnation? Or, as you have it in John (will you love your life till you loose it? or will you hate your life and save it) 〈 ◊ 〉 that loves his life shall loose it,
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and he that hateth his •e in this World shall keep it unto life eternal, John 12. • 5. As who should say, He that loveth a temporal •ife, he that so loveth it,and he that hates his •e in this World shall keep it unto life Eternal, John 12. • 5. As who should say, He that loves a temporal •ife, he that so loves it,
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as to shun the profession •f Christ to save it, shall lose it upon a worse account, •han if he had lost it for Christ and the Gospel;
as to shun the profession •f christ to save it, shall loose it upon a Worse account, •han if he had lost it for christ and the Gospel;
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but •e that will set light by it for the love that he hath to Christ, shall keep it unto life Eternal.
but •e that will Set Light by it for the love that he hath to christ, shall keep it unto life Eternal.
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Christ having thus discoursed with his followers a•out their denying of themselves, their taking up •heir Cross and following of him:
christ having thus discoursed with his followers a•out their denying of themselves, their taking up •heir Cross and following of him:
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doth in the next •lace put the Question to them, and so leaveth it •pon them for ever, saying, For what shall it profit a Man,
does in the next •lace put the Question to them, and so Leaveth it •pon them for ever, saying, For what shall it profit a Man,
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if he shall gain the whole World, and lose his own •oul? (ver. 36) As who should say, I have bid you •ake heed that you do not lightly,if he shall gain the Whole World, and loose his own •oul? (for. 36) As who should say, I have bid you •ake heed that you do not lightly,
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and without due consideration, enter into a profession of me and of my Gospel (for he that without due consideration shall •egin to profess Christ, will also without it forsake •im, turn from him,
and without due consideration, enter into a profession of me and of my Gospel (for he that without due consideration shall •egin to profess christ, will also without it forsake •im, turn from him,
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and cast him behind his back) •nd since I have even at the beginning laid the con•deration of the Cross before you, it is because you •hould not be surprized and overtaken by it unawares, •nd because you should know that to draw back from •he after you have laid your hand to my Plough will make you unfit for the Kingdom of Heaven.
and cast him behind his back) •nd since I have even At the beginning laid the con•deration of the Cross before you, it is Because you •hould not be surprised and overtaken by it unawares, •nd Because you should know that to draw back from •he After you have laid your hand to my Plough will make you unfit for the Kingdom of Heaven.
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Now ••nce this is so, there is no less lies at stake than Sal•ation, and Salvation is worth all the World,
Now ••nce this is so, there is no less lies At stake than Sal•ation, and Salvation is worth all the World,
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yea, •orth ten thousand Worl•s if there should be so many:
yea, •orth ten thousand Worl•s if there should be so many:
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And since this is so also it will be your wisdom to begin to process the Gospel with expectatio• of the •ross and tribulation for to that are my Gospellers in •his World appointed: And if you begin thus and ••ould it, the Kingdom and Crown shall be yours:
And since this is so also it will be your Wisdom to begin to process the Gospel with expectatio• of the •ross and tribulation for to that Are my Evangelists in •his World appointed: And if you begin thus and ••ould it, the Kingdom and Crown shall be yours:
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for as God counteth it a righteous thing to recompence tribulation to them that trouble you,
for as God counteth it a righteous thing to recompense tribulation to them that trouble you,
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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,
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,
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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,
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,
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and that obey not the Gospel, &c. And if no less lies at stake than Salvation then is a Man's Soul and h•s all at the stake:
and that obey not the Gospel, etc. And if no less lies At stake than Salvation then is a Man's Soul and h•s all At the stake:
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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,
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,
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if he shall get the whole World, and lose his own Soul? if he shall get the Whole World, and loose his own Soul?
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Having thus laid the Soul in one ballance, and the World in the other, and affirmed that the Soul outbids the whole World,
Having thus laid the Soul in one balance, and the World in the other, and affirmed that the Soul outbids the Whole World,
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and is incomparably for value and worth beyond it;
and is incomparably for valve and worth beyond it;
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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 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?
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In these Words we have first a supposition, and such an one as standeth upon a double bottom.
In these Words we have First a supposition, and such an one as Stands upon a double bottom.
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The Supposition is this, That the Soul is capable of being lost, or thus, 'tis possible for a Man to lose his 〈 ◊ 〉.
The Supposition is this, That the Soul is capable of being lost, or thus, it's possible for a Man to loose his 〈 ◊ 〉.
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The double bottom that this supposition is grounded upon, is, 1. A Man's ignorance of the worth of his Soul,
The double bottom that this supposition is grounded upon, is, 1. A Man's ignorance of the worth of his Soul,
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and of the danger that it is in:
and of the danger that it is in:
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And the second is, for that Men commonly do set an higher price upon present ease and enjoyments than they do upon eternal Salvation.
And the second is, for that Men commonly do Set an higher price upon present ease and enjoyments than they do upon Eternal Salvation.
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The last of these doth naturally follow upon the first;
The last of these does naturally follow upon the First;
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for if Men be ignorant of the value and worth of their Souls, as by Christ in the Verse before is implyed;
for if Men be ignorant of the valve and worth of their Souls, as by christ in the Verse before is employed;
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what should hinder but that Men should set an higher esteem upon that with which their carnal desires are taken,
what should hinder but that Men should Set an higher esteem upon that with which their carnal Desires Are taken,
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then upon that about which they are not concerned, and of which they know not the worth.
then upon that about which they Are not concerned, and of which they know not the worth.
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But again, As this by the Text is clearly supposed, so there is also something implied:
But again, As this by the Text is clearly supposed, so there is also something implied:
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namely, That it is impossible to possess some Men with the worth of their Souls, until they are utterly and everlastingly lost.
namely, That it is impossible to possess Some Men with the worth of their Souls, until they Are utterly and everlastingly lost.
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What shall a Man give in exchange for his Soul? That is Men, when their Souls are lost,What shall a Man give in exchange for his Soul? That is Men, when their Souls Are lost,
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and shut down under the Hatches in the Pits, and Hells, in endless perdition and destruction:
and shut down under the Hates in the Pits, and Hells, in endless perdition and destruction:
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Then they will see the worth of their Souls, then they will consider what they have lost, and truly not till then.
Then they will see the worth of their Souls, then they will Consider what they have lost, and truly not till then.
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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,
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 since 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,
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if they had it, give in exchange for their immortal Souls, or to recover them again from that place and torment?
if they had it, give in exchange for their immortal Souls, or to recover them again from that place and torment?
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1. The first is, That the loss of the Soul is the highest, the greatest Loss;
1. The First is, That the loss of the Soul is the highest, the greatest Loss;
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a Loss that can never be repaired or made up.
a Loss that can never be repaired or made up.
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What shall a Man give in exchange for his Soul? that is, to recover or redeem his lost Soul to liberty.
What shall a Man give in exchange for his Soul? that is, to recover or Redeem his lost Soul to liberty.
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I shall observe two Truths in the Words.
I shall observe two Truths in the Words.
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2. The second Truth is this, That how unconcerned and careless soever some now be, about the Loss or Salvation of their Souls:
2. The second Truth is this, That how unconcerned and careless soever Some now be, about the Loss or Salvation of their Souls:
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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. 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.
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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;
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;
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the day in which he shall see himself damned, if he had it, in exchange for his Soul?
the day in which he shall see himself damned, if he had it, in exchange for his Soul?
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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,
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,
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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,
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 valve to fetch back one lost Soul,
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or that would certainly recover it from the confines of Hell. The redemption of the Soul is precious, it ceaseth for ever.
or that would Certainly recover it from the confines of Hell. The redemption of the Soul is precious, it ceases for ever.
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And what saith the words before the Text but the same;
And what Says the words before the Text but the same;
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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,For what shall it profit a Man, if he shall gain the Whole World, and loose his own Soul? What shall profit a Man that has lost his Soul? nothing At all,
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though he hath by that Loss gained the whole World;
though he hath by that Loss gained the Whole World;
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for all the World is not worth a Soul, not worth a Soul in the Eye of God, and judgment of the Law.
for all the World is not worth a Soul, not worth a Soul in the Eye of God, and judgement of the Law.
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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:
And it is from this consideration that good Elihu cautioneth Job to take heed, Because there is wrath (Says he) beware, lest he take thee away with his stroke:
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when a great Ransom cannot deliver thee.
when a great Ransom cannot deliver thee.
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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,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,
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for Money answereth all things? that is, all but Soul-concerns:
for Money Answers all things? that is, all but Soul-concerns:
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it can neither be a price for Souls while here, nor can that with all the Forces of Strength recover one out of Hell Fire.
it can neither be a price for Souls while Here, nor can that with all the Forces of Strength recover one out of Hell Fire.
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Doct. 1. •o then, The first Truth drawn from the Words stands firm;Doct. 1. •o then, The First Truth drawn from the Words Stands firm;
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namely, That the L•ss of the Soul is the highest, the greatest Loss, a Loss that can never be repaired or made up.
namely, That the L•ss of the Soul is the highest, the greatest Loss, a Loss that can never be repaired or made up.
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In my discourse upon this subject, I shall observe this method: I. I shall shew you what the Soul is.
In my discourse upon this Subject, I shall observe this method: I. I shall show you what the Soul is.
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II. I shall shew you the greatness of it. III. I shall shew you what it is to lose the Soul.
II I shall show you the greatness of it. III. I shall show you what it is to loose the Soul.
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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.
IV. I shall show you the cause for which Men loose their Souls, and by this time the Greatness of the Loss will be manifest.
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I. I shall shew you what the Soul is, both as to the various names it goes under,
I I shall show you what the Soul is, both as to the various names it Goes under,
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as also by describing of it by its powers and properties, though in all I shall be but brief,
as also by describing of it by its Powers and properties, though in all I shall be but brief,
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for I intend no long discourse.
for I intend no long discourse.
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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:
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:
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thus desires are of the Heart or Soul, yea before desires, the first conception of good or ev•lare in the Soul, the Heart.
thus Desires Are of the Heart or Soul, yea before Desires, the First conception of good or ev•lare in the Soul, the Heart.
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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.
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.
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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: My Son, give me thy Heart. Out of the Heart Proceedeth evil thoughts, etc. 2. The Soul of Man is often called the Spirit of a Man:
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because it not only giveth Being, but life to all things and actions in, and done by him.
Because it not only gives Being, but life to all things and actions in, and done by him.
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Hence Soul and Spirit are put together as to the same action. Wi•h my Soul have I desired thee in the night;
Hence Soul and Spirit Are put together as to the same actium. Wi•h my Soul have I desired thee in the night;
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yea, with my Spirit within me will I seek thee early: when he saith, yea with my Spirit I will seek thee; yea, with my Spirit within me will I seek thee early: when he Says, yea with my Spirit I will seek thee;
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he explaineth not only with what kind of desires he desired God, but with what principal matter his desires were brought forth:
he Explaineth not only with what kind of Desires he desired God, but with what principal matter his Desires were brought forth:
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It was with my Soul, saith he, to wit, With my Spirit within me.
It was with my Soul, Says he, to wit, With my Spirit within me.
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So that of Mary, My Soul, saith she, doth magnifie the Lord, and my Spirit hath rejoyced in God my Saviour:
So that of Marry, My Soul, Says she, does magnify the Lord, and my Spirit hath rejoiced in God my Saviour:
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not, that Soul and Spirit are in this place to be taken for two superiour Powers in Man:
not, that Soul and Spirit Are in this place to be taken for two superior Powers in Man:
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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,
but the same great Soul is Here put under two names or terms, to show that it was the principal part in Marry, to wit, her Soul that magnified God,
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even that part that could spirit, and put life into her whole self to do it.
even that part that could Spirit, and put life into her Whole self to do it.
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Indeed sometimes Spirit is not taken so largely, but is confined to some one power or faculty of the Soul;
Indeed sometime Spirit is not taken so largely, but is confined to Some one power or faculty of the Soul;
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As the Spirit of my Vnderstanding; and be renewed in the Spirit of your Mind; As the Spirit of my Understanding; and be renewed in the Spirit of your Mind;
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and sometimes by Spirit, we a•e to understand other things, but many times by Spirit we must understand the Soul, and also by Soul the Spirit.
and sometime by Spirit, we a•e to understand other things, but many times by Spirit we must understand the Soul, and also by Soul the Spirit.
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3. Therefore by Soul we understand the Spiritual, the best, and most noble part of Man,
3. Therefore by Soul we understand the Spiritual, the best, and most noble part of Man,
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as distinct from the Body, even that by which we understand, imagine, reason, and discourse.
as distinct from the Body, even that by which we understand, imagine, reason, and discourse.
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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,
And indeed (as I shall further show you presently) the Body is but a poor empty Vessel, without this great Thing, called the SOUL The Body without the Spirit or Soul, is dead, or nothing but a clod of dust (her Soul departed from her,
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for she died.) It is therefore the chief and most noble part of Man.
for she died.) It is Therefore the chief and most noble part of Man.
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4. The Soul is often called the Life of Man, not a Life of the same Stamp and Nature of the Bruit:
4. The Soul is often called the Life of Man, not a Life of the same Stamp and Nature of the Bruit:
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for the Life of Man, that is, of the rational Creature, is that, as he is such, wherein, consisteth and abideth the Understanding,
for the Life of Man, that is, of the rational Creature, is that, as he is such, wherein, Consisteth and Abideth the Understanding,
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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:
and Conscience, etc. Wherefore then a Man Dieth, or the Body ceases to act, or live in the exercise of the thoughts, which formerly used to be in him:
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When the Soul departeth, as I hinted even now, her Soul departed from her, for she died;
When the Soul departeth, as I hinted even now, her Soul departed from her, for she died;
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and as another good Man saith, In that very day their thoughts perish, &c. The first Text is more emphatical:
and as Another good Man Says, In that very day their thoughts perish, etc. The First Text is more emphatical:
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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:Her Soul was in departing (for she died.) There is a Soul of a Beast, a Bird, etc. but the Soul of a Man is Another thing:
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it is his Understanding, and Reason, and Conscience, &c. And this Soul, when it departs, he dies.
it is his Understanding, and Reason, and Conscience, etc. And this Soul, when it departs, he die.
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Nor is this life, when gone out of the Body annihilate, as is the Life of a Beast;
Nor is this life, when gone out of the Body annihilate, as is the Life of a Beast;
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no, this in it self is immortal, and has yet a Place and Being when gone out of the Body it dwelt in;
no, this in it self is immortal, and has yet a Place and Being when gone out of the Body it dwelled in;
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yea, as quick, as lively is it in its Senses, if not far more abundant than when it was in the Body;
yea, as quick, as lively is it in its Senses, if not Far more abundant than when it was in the Body;
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but I call it the Life, because so long as that remains in the Body, the Body is not dead.
but I call it the Life, Because so long as that remains in the Body, the Body is not dead.
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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 in this sense it is to be taken where he Says, He that loses his life for my sake, shall save it unto life Eternal:
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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 the Soul that is intended in the Text, and not the Breath, as in Some other places is meant.
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And this is evident, because the Man has a Being, a sensible Being, after he has lost the Soul;
And this is evident, Because the Man has a Being, a sensible Being, After he has lost the Soul;
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I mean not by the Man, a Man in this World, nor yet in the Body or in the Grave;
I mean not by the Man, a Man in this World, nor yet in the Body or in the Grave;
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but by Man we must understand either the Soul in Hell, or Body and Soul there after the Judgment is over.
but by Man we must understand either the Soul in Hell, or Body and Soul there After the Judgement is over.
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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:
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:
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VVhat shall a Man give in exchange for his Soul? But, 5. The whole Man goeth under this denomination:What shall a Man give in exchange for his Soul? But, 5. The Whole Man Goes under this denomination:
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Man consisting of Body and Soul, is yet called by that part of himself, that is most chief and principal.
Man consisting of Body and Soul, is yet called by that part of himself, that is most chief and principal.
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Let every Soul (that is, let every Man) be subject to the higher Powers. Let every Soul (that is, let every Man) be Subject to the higher Powers.
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Then sent Joseph, and called his Father Jacob to him, and all his Kindred, threes•ore and fifteen Souls, Acts 7. 14. By both these,Then sent Joseph, and called his Father Jacob to him, and all his Kindred, threes•ore and fifteen Souls, Acts 7. 14. By both these,
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and several other places, the whole Man is meant, and is also so to be taken in the Text;
and several other places, the Whole Man is meant, and is also so to be taken in the Text;
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for whereas here he saith, VVhat shall it profit a Man, if he shall gain the the whole VVorld and l•se his own Soul? 'Tis said elsewhere, For what is a Man advantaged if he shall gain the whole World and lose H•MSELF? and so consequently,
for whereas Here he Says, What shall it profit a Man, if he shall gain the the Whole World and l•se his own Soul? It's said elsewhere, For what is a Man advantaged if he shall gain the Whole World and loose H•MSELF? and so consequently,
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or, VVhat shall a Man give in exchange (for himself) for his Soul? his Soul when he dyes,
or, What shall a Man give in exchange (for himself) for his Soul? his Soul when he dies,
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and Body and Soul in and after Judgment?
and Body and Soul in and After Judgement?
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6. The Soul is called Good Man's Darling. Deliver Lord (said David) my Soul from the Sword• my Darling, from the Power of the Dog:
6. The Soul is called Good Man's Darling. Deliver Lord (said David) my Soul from the Sword• my Darling, from the Power of the Dog:
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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,
So again in Another place he Says, 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,
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but only to those in whose Eyes their Souls, and the redemption thereof is precious.
but only to those in whose Eyes their Souls, and the redemption thereof is precious.
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My Darling, most Men do by their actions say of their Soul, my drudge, my slave;
My Darling, most Men do by their actions say of their Soul, my drudge, my slave;
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nay, thou slave to the Devil and Sin:
nay, thou slave to the devil and since:
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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,
for what since, 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,
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as you see, calls it his Darling, or his choice and most excellent thing;
as you see, calls it his Darling, or his choice and most excellent thing;
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for indeed the Soul is a choice thing in it self, and should, were all wise, be every Man's darling or chief treasure.
for indeed the Soul is a choice thing in it self, and should, were all wise, be every Man's darling or chief treasure.
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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,
And that it might be so with us, Therefore our Lord jesus hath thus expressed the worth of the Soul, saying, What 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,
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or shall lose his Soul; he has lost his Heart, his Spirit. his best Part, his Life, his darling, himself, his whole self,
or shall loose his Soul; he has lost his Heart, his Spirit. his best Part, his Life, his darling, himself, his Whole self,
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and so in every sense, his all: And now what shall a man, What would a Man,
and so in every sense, his all: And now what shall a man, What would a Man,
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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 L•ss to recover all again,
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 L•ss to recover all again,
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since this Man, or the Man •ut under this Question, must needs be a Man that is gone from hence, a Man that is cast in the judgment, •nd one that is gone down the Throat of Hell?
since this Man, or the Man •ut under this Question, must needs be a Man that is gone from hence, a Man that is cast in the judgement, •nd one that is gone down the Throat of Hell?
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But to pass this, and to proceed:
But to pass this, and to proceed:
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I come next to describe the Soul unto you, by such things as it is set •ut by in the Holy Scriptures, and they are in general •hree.
I come next to describe the Soul unto you, by such things as it is Set •ut by in the Holy Scriptures, and they Are in general •hree.
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I. The Power of the Soul. II. The Senses, the Spiritual Senses of the Soul. III. The Passions of the Soul. I.
I. The Power of the Soul. II The Senses, the Spiritual Senses of the Soul. III. The Passion of the Soul. I.
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We will discourse of the Powers, I may call •hem the Members of the Soul; for as the Members •f the Body being many, do all go to the making up •f the Body,
We will discourse of the Powers, I may call •hem the Members of the Soul; for as the Members •f the Body being many, do all go to the making up •f the Body,
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so these do go to the compleating of the •oul.
so these do go to the completing of the •oul.
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1. There is the Vnderstanding; which may be •ermed the Head, because in that is placed the Eye •f the Soul: and this is that which,
1. There is the Understanding; which may be •ermed the Head, Because in that is placed the Eye •f the Soul: and this is that which,
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or by which the •oul discerneth things that are presented to it, and •hat either by God,
or by which the •oul discerneth things that Are presented to it, and •hat either by God,
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or Satan: This is that by which Man conceiveth, and apprehendeth things so deep •nd great that cannot by Mouth,
or Satan: This is that by which Man conceiveth, and apprehendeth things so deep •nd great that cannot by Mouth,
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or Tongue, or Pen •e expressed.
or Tongue, or Pen •e expressed.
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2. There is also belonging to the Soul, the Con•ience, in which I may say is placed the seat of Judgment;
2. There is also belonging to the Soul, the Con•ience, in which I may say is placed the seat of Judgement;
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for as by the Understanding things are let in Sword• the Soul, so by the Conscience the evil or good •f such things are tryed, especially when in the.
for as by the Understanding things Are let in Sword• the Soul, so by the Conscience the evil or good •f such things Are tried, especially when in thee.
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3. Place the Judgment, which is another part of his noble Creature, has passed, by the light of the •nderstanding, his verdict upon what is let in to the •oul.
3. Place the Judgement, which is Another part of his noble Creature, has passed, by the Light of the •nderstanding, his verdict upon what is let in to the •oul.
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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,
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 presents to the Man the idea, from or figure of that,
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or any of those things wherewith a Man is frighted or taken, pleased or displeased. And,
or any of those things wherewith a Man is frighted or taken, pleased or displeased. And,
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5. The mind (another part of the Soul) is that unto which this Fancy presenteth its things to be considered of,
5. The mind (Another part of the Soul) is that unto which this Fancy presents its things to be considered of,
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because, without the mind nothing is entertained in the Soul.
Because, without the mind nothing is entertained in the Soul.
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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,
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 receives and Keepeth in remembrance what has passed,
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or has been done by the Man, or attempted to be done unto him:
or has been done by the Man, or attempted to be done unto him:
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And in this part of the Soul, or from it will be fed the Worm that dyeth not when Men are cast into Hell;
And in this part of the Soul, or from it will be fed the Worm that Dies not when Men Are cast into Hell;
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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.
also from this Memory will flow that peace At the day of Judgement, that Saints shall have in their service for christ in the World.
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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.
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 embraced.
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Hence the Affections are called for, when the Apostle bids Men seek the things above; set your Affections upon them, saith he:
Hence the Affections Are called for, when the Apostle bids Men seek the things above; Set your Affections upon them, Says he:
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or as you have it in another place, Lay hold of them; for the Affections are as hands to the Soul,
or as you have it in Another place, Lay hold of them; for the Affections Are as hands to the Soul,
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and they by which it fasrneth upon things.
and they by which it fasrneth upon things.
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8. There is the Will, which may be called the Foot of the Soul, because by that the Soul,
8. There is the Will, which may be called the Foot of the Soul, Because by that the Soul,
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yea, the whole Man is carried, hither and thither, or else held back, and kept from moving.
yea, the Whole Man is carried, hither and thither, or Else held back, and kept from moving.
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These are the golden Things of the Soul;
These Are the golden Things of the Soul;
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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,
though in carnal Men they Are every one of them made use of in the Service of since and Satan. For the Unbelieving Are throughout impure,
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as is manifest, because their Mind and Conscience (two of the Master-pieces of the Soul) are defiled:
as is manifest, Because their Mind and Conscience (two of the Masterpieces of the Soul) Are defiled:
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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,
for if the most potent Parts of the Soul Are engaged in their service, what think you, do the more inferior doe? But I say,
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so it is, the more is the pity:
so it is, the more is the pity:
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nor can any help it, This work ceaseth for ever, unless the great God who is over all,
nor can any help it, This work ceases for ever, unless the great God who is over all,
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and that can Souls, shall himself take upon him to sanctifie the Soul ▪ and to recover it,
and that can Souls, shall himself take upon him to sanctify the Soul ▪ and to recover it,
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and perswade it to fall in love with another Master.
and persuade it to fallen in love with Another Master.
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But I say, What is Man, without this Soul, or wherein lieth his preeminence over a Beast? no where that I know of.
But I say, What is Man, without this Soul, or wherein lies his preeminence over a Beast? no where that I know of.
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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,
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,
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as they have been and have done in this life. But,
as they have been and have done in this life. But,
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2. I come in the next place to describe the Soul by its Senses, its spiritual Senses, for so I call them:
2. I come in the next place to describe the Soul by its Senses, its spiritual Senses, for so I call them:
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for as the Body hath Senses partaining to it, and a• it can see, hear, smell, feel and taste, so can the Soul;
for as the Body hath Senses pertaining to it, and a• it can see, hear, smell, feel and taste, so can the Soul;
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I call therefore these the Senses of the Soul, in opposition to the Senses of the Body,
I call Therefore these the Senses of the Soul, in opposition to the Senses of the Body,
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and because the Soul is the Seat of all spiritual Sense, where supernatural things are known and enjoyed;
and Because the Soul is the Seat of all spiritual Sense, where supernatural things Are known and enjoyed;
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not that the Soul of a natural Man is spiritual in the Apostles sense, for so none are,
not that the Soul of a natural Man is spiritual in the Apostles sense, for so none Are,
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but those that are born from above, nor they so always neither. But to go forward.
but those that Are born from above, nor they so always neither. But to go forward.
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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,
1. Can the Body see? Hath it eyes? so hath the Soul. The Eyes of the Understanding being enlightened. As then the Body can see Beasts, Trees, Men,
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and all visible things, so the Soul can see God, Christ, Angels, Heaven, Devils, Hell,
and all visible things, so the Soul can see God, christ, Angels, Heaven, Devils, Hell,
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and other things that are invisible, nor is this property only peculiar to the Souls that are illuminated by the Holy Ghost;
and other things that Are invisible, nor is this property only peculiar to the Souls that Are illuminated by the Holy Ghost;
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for the most carnal Soul in the World shall have a time to see these things, but not to its comfort;
for the most carnal Soul in the World shall have a time to see these things, but not to its Comfort;
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but not to its joy, but to its endless woe and misery, it dying in that condition.
but not to its joy, but to its endless woe and misery, it dying in that condition.
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Wherefore Sinner, say not thou, I shall not see him, for Judgment is before him, and he will make thee see him. Wherefore Sinner, say not thou, I shall not see him, for Judgement is before him, and he will make thee see him.
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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.
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.
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'Tis the Soul that hears God when he speaks in and by his Word and Spirit,
It's the Soul that hears God when he speaks in and by his Word and Spirit,
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and 'tis the Soul that hears the Devil when he speaks by his illusions and temptations.
and it's the Soul that hears the devil when he speaks by his illusions and temptations.
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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,
True, there is such an union between the Soul and the Body, that ofttimes if not always, that which is herd by the Ears of the Body, does influence the Soul,
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and that which is heard by the Soul, doth also influence the Body;
and that which is herd by the Soul, does also influence the Body;
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but yet as to the Organ of Hearing, the Body hath one of his own distinct from that of the Soul,
but yet as to the Organ of Hearing, the Body hath one of his own distinct from that of the Soul,
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and the Soul can hear and regard even then when the Body doth not, nor cannot.
and the Soul can hear and regard even then when the Body does not, nor cannot.
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As in time of sleep, deep sleep and trances, when the Body lyeth by as a thing that is useless.
As in time of sleep, deep sleep and trances, when the Body lies by as a thing that is useless.
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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 God peaks once, yea twice, yet Man (as to his Body) perceives it not. In a Dream, in a Vision of the Night, when deep sleep falls upon Men, in slumbrings upon the Bed Then Openeth he the Ears of Men and Sealeth their instruction, etc. this must be meant of the Ears of the Soul, not of the Body;
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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.
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.
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Jeremiah also tells us, That he had the rare and blessed Visions of God in his sleep; Jeremiah also tells us, That he had the rare and blessed Visions of God in his sleep;
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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 so does 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 herd the Voice of his words (said daniel) and when I herd the Voice of his words, I was in a deep sleep on my face,
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and my face toward the Ground. and my face towards the Ground.
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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.
3. As the Soul can see and hear, so it can taste and relish, even as really as does the Palate belonging to the Body.
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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,
But then the thing so tasted must be that which is suited to the Temper and Palate of the Soul. The Souls taste lies not in,
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nor is exercised about meats, the Meats that are for the Body.
nor is exercised about Meats, the Meats that Are for the Body.
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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,
Yet the Soul of a Saint can taste and relish God's word, and does ofttimes find it Sweeten than Honey, nourishing as Milk,
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and strengthning like to strong Meat. The Soul also of Sinners and of those that are unsanctified, can taste and relish,
and strengthening like to strong Meat. The Soul also of Sinners and of those that Are unsanctified, can taste and relish,
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though not the Things now mentioned, yet things that agree with their fleshly minds ▪ and with their polluted and defiled, and vile affections.
though not the Things now mentioned, yet things that agree with their fleshly minds ▪ and with their polluted and defiled, and vile affections.
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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.
They can relish and taste that which delights them; yea they can find Soul-delight in an Alehouse, a Whorehouse, a Playhouse.
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Ay, they find pleasure in the vilest things, in the things most offensive to God, and that are most destructive to themselves:
Ay, they find pleasure in the Vilest things, in the things most offensive to God, and that Are most destructive to themselves:
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This is evident to sense, and is proved by the daily practice of Sinners. Nor is the Word barren as to this;
This is evident to sense, and is proved by the daily practice of Sinners. Nor is the Word barren as to this;
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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. They feed on Ashes, they spend their Money for that which is not Bred, yea, they eat and suck sweetness out of since, They eat up the since of my People as they eat Bred.
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4. As the Soul can see, hear and taste, so it can smell, and bring refreshment to it self that way.
4. As the Soul can see, hear and taste, so it can smell, and bring refreshment to it self that Way.
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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.
Hence the Church Says, Her Fingers dropped with sweet smelling Myrrh: and again, she Says of her Beloved, That his Lips dropped sweet smelling Myrrh.
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But how came the Church to understand this, but because her Soul did smell that in it, that was to be smelled in it,
But how Come the Church to understand this, but Because her Soul did smell that in it, that was to be smelled in it,
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even in his word and gracious visits.
even in his word and gracious visits.
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The poor World indeed cannot smell, or savour any thing of the good and fragrant scent and sweet that is in Christ:
The poor World indeed cannot smell, or savour any thing of the good and fragrant scent and sweet that is in christ:
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but to them that believe, His name is as an oyntment poured fourth, and therefore the Virgins love him.
but to them that believe, His name is as an ointment poured fourth, and Therefore the Virgins love him.
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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:
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:
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He knows nothing that knows not this; he whose Soul is past feeling, has his Conscience •eared with an hot Iron.
He knows nothing that knows not this; he whose Soul is past feeling, has his Conscience •eared with an hight Iron.
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Nothing so sensible as the Soul, nor feeleth so quickly the Love and Mercy, or the Anger and Wrath of God.
Nothing so sensible as the Soul, nor feeleth so quickly the Love and Mercy, or the Anger and Wrath of God.
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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:
Ask the awakened Man, or the Man that is under the Convictions of the Law, If he does not feel? and he will quickly tell you, That he faints and dies away by reason of God's hand and his wrath that lies upon him:
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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,
read the First eight Verses of the 38 th. Psalm (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 Burden of guilt,
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and that cryed out that without help from Heaven, he could by no means bear the same.
and that cried out that without help from Heaven, he could by no means bear the same.
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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:
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:
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but thus much for the senses of the Soul.
but thus much for the Senses of the Soul.
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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:Thirdly, I come in the next place to describe the Soul, by the Passion of the Soul. The Passion of the Soul, I reckon, Are these and such like:
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to Wit, Love, Hatred, Joy, Fear, Grief, Anger, &c. And these Passions of the Soul are not therefore good,
to Wit, Love, Hatred, Joy, fear, Grief, Anger, etc. And these Passion of the Soul Are not Therefore good,
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nor therefore evil, because they are the Passions of the Soul: but are made so by two things, to wit, Principle and Object.
nor Therefore evil, Because they Are the Passion of the Soul: but Are made so by two things, to wit, Principle and Object.
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The Principle I count that from whence they flow, and the Object that upon which they are pitched. To explain my self,
The Principle I count that from whence they flow, and the Object that upon which they Are pitched. To explain my self,
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1. For that of Love, This is a strong Passion, the Holy Ghost saith, 'Tis strong as Death, and cruel as the Grave.
1. For that of Love, This is a strong Passion, the Holy Ghost Says, It's strong as Death, and cruel as the Grave.
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And it is then good, when it flows from Faith, and pitches it self upon God in Christ as the Object;
And it is then good, when it flows from Faith, and pitches it self upon God in christ as the Object;
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and when it extendeth it self to all that is good, whether it be the good Word, the good Work of grace,
and when it extendeth it self to all that is good, whither it be the good Word, the good Work of grace,
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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.
or the good Men that have it, and also to their good lives. But all Soul love flows not from this principle, neither hath these for its Object.
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How many are there that make the Object of their Love, the most vile of Men, the most base of things,
How many Are there that make the Object of their Love, the most vile of Men, the most base of things,
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because it flows from vile Affections, and from the Lusts of the Flesh? God and Christ, good Laws,
Because it flows from vile Affections, and from the Lustiest of the Flesh? God and christ, good Laws,
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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.
and good Men, and their holy lives, they cannot abide, Because their love Wants a Principle that should sanctify it in its First motion and that should steer it to a goodly Object, but that is the First.
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2. There is Hatred, which I count another Passion of the Soul:
2. There is Hatred, which I count Another Passion of the Soul:
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And this, as the other, is good or evil, as the Principle from whence it flows,
And this, as the other, is good or evil, as the Principle from whence it flows,
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and the Object of it are.
and the Object of it Are.
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Ye that love the Lord, hate evil• 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 i• self, the Soul, You that love the Lord, hate evil• 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 since, and when it setteth i• self, the Soul,
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and the whole Man against it, and in•gageth all the Powers of the Soul to seek and inven• its ruine:
and the Whole Man against it, and in•gageth all the Powers of the Soul to seek and inven• its ruin:
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But alas, where shall this Hatred be found ▪ What Man is there whose Soul is filled with his passi•on thus sanctified by the Love of God,
But alas, where shall this Hatred be found ▪ What Man is there whose Soul is filled with his passi•on thus sanctified by the Love of God,
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and tha• makes sin which is God's enemy, the only object o• its indignation? How many be there, I say.
and tha• makes since which is God's enemy, the only Object o• its Indignation? How many be there, I say.
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who• hatred is turned another way, because of the malig•nity of their minds. They hate Knowledge. They hate God. They hate the Righteous. They hate God's ways.
who• hatred is turned Another Way, Because of the malig•nity of their minds. They hate Knowledge. They hate God. They hate the Righteous. They hate God's ways.
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And all is because the Grace of final fear is not th• Root and Principle from whence their hatred flows For the Fear of the Lord is to hate evil;
And all is Because the Grace of final Fear is not th• Root and Principle from whence their hatred flows For the fear of the Lord is to hate evil;
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wherefore where this grace is wanting for a Root in the Sou• there it must of necessity swerve in the letting out • this passion, because the Soul where grace is wanting is not at liberty to act simply,
Wherefore where this grace is wanting for a Root in the Sou• there it must of necessity swerve in the letting out • this passion, Because the Soul where grace is wanting is not At liberty to act simply,
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but is byassed by th• Power of Sin, that while grace is absent, is prese• in the Soul.
but is biased by th• Power of since, that while grace is absent, is prese• in the Soul.
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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,
And hence it is, that this Passion (which when acted well, is a Virtue) is so abused and made to exercise its force against that for which God never ordained it,
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nor gave it license to act.
nor gave it license to act.
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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,
3. another Passion of the Soul is joy, and when the Soul Rejoiceth not in iniquity, but Rejoiceth in the Truth. This Joy is a very strong Passion,
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and will carry a Man through a world of difficulties:
and will carry a Man through a world of difficulties:
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'tis a Passion that beareth up, that supporteth and strengtheneth a Man, let the Object of his joy be what it will.
it's a Passion that bears up, that supporteth and strengtheneth a Man, let the Object of his joy be what it will.
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'Tis this that maketh the Soul fat in goodness, if it have its object accordingly,
It's this that makes the Soul fat in Goodness, if it have its Object accordingly,
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and that which makes the Soul bold in wickedness, if it indeed doth rejoyce in iniquity.
and that which makes the Soul bold in wickedness, if it indeed does rejoice in iniquity.
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4. Another passion of the Soul is Fear, natural fear (for so you must understand me of all the Passions of the Soul,
4. another passion of the Soul is fear, natural Fear (for so you must understand me of all the Passion of the Soul,
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as they are considered simply, and in their own nature.) And as it is with the other Passions,
as they Are considered simply, and in their own nature.) And as it is with the other Passion,
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so it is with this, it is made good or evil in its acts, as its principle and objects are;
so it is with this, it is made good or evil in its acts, as its principle and objects Are;
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when this passion of the Soul is good, then it springs from sense of the greatness and goodness, and Majesty of God;
when this passion of the Soul is good, then it springs from sense of the greatness and Goodness, and Majesty of God;
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also God himself is the object of this fear;
also God himself is the Object of this Fear;
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I will forewarn you (says Christ) whom ye shall fear, Fear him that can destroy both Body and Soul in Hell, I will forewarn you (Says christ) whom you shall Fear, fear him that can destroy both Body and Soul in Hell,
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yea, I say unto you, fear him: yea, I say unto you, Fear him:
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But in all Men this passion is not regulated and governed by these Principles and Objects;
But in all Men this passion is not regulated and governed by these Principles and Objects;
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but is abused and turned through the Policy of Satan, quite into another channel.
but is abused and turned through the Policy of Satan, quite into Another channel.
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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.
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 Fortuneteller, has the Face to drop before the Soul. But Fear is Another passion of the Soul.
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5. Another passion of the Soul is Grief, and it as those aforenamed, acteth even according as it is governed.
5. another passion of the Soul is Grief, and it as those aforenamed, Acts even according as it is governed.
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When holiness, is lovely and beautiful to the Soul, and when the Name of Christ is more precious than life,
When holiness, is lovely and beautiful to the Soul, and when the Name of christ is more precious than life,
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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:
then will the Soul fit down and be afflicted, Because Men keep not God's Law. I beheld the Transgressors and was grieved, Because they keep not thy word:
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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.
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.
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Almost every body has other thing• for the spending of the heat of this passion upon:
Almost every body has other thing• for the spending of the heat of this passion upon:
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Men are grieved that they thrive no more in the World; grieved that they have no more carnal, sensual and worldly honour;
Men Are grieved that they thrive no more in the World; grieved that they have no more carnal, sensual and worldly honour;
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grieved that they are suffered no more to range in the Lusts and Vanities of this life:grieved that they Are suffered no more to range in the Lustiest and Vanities of this life:
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but all this is because the Soul is unacquainted with God, sees no beauty in holiness,
but all this is Because the Soul is unacquainted with God, sees no beauty in holiness,
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but is sensual and, wrapt up in clouds and thick darkness. 6. And lastly, There is Anger; which is another passion of the Soul:
but is sensual and, wrapped up in Clouds and thick darkness. 6. And lastly, There is Anger; which is Another passion of the Soul:
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And that as the rest, is extended by the Soul, according to the Nature of the Principle by which it is acted,
And that as the rest, is extended by the Soul, according to the Nature of the Principle by which it is acted,
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and from whence it flows ▪ And in a word, to speak nothing of the fierce•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 mo•tion, run the Soul into sin.
and from whence it flows ▪ And in a word, to speak nothing of the fierce•ness and power of this passion, it is then cursed ▪ when it breaks out beyond the bounds that God hath Set it, the which to be sure it does when it shall by its fierceness or irregular mo•tion, run the Soul into since.
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Be angry and sin not is the Limitation wherewith God hath bounded thi• •assion: and whatever is more than this, is a gi•ing place to the Devil.
Be angry and since not is the Limitation wherewith God hath bounded thi• •assion: and whatever is more than this, is a gi•ing place to the devil.
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And one reason among others, Why the Lord doth •o strictly set this bound, and these limits to anger, 〈 ◊ 〉 that it is so furious a Passion,
And one reason among Others, Why the Lord does •o strictly Set this bound, and these Limits to anger, 〈 ◊ 〉 that it is so furious a Passion,
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and for that it •ill so quickly swell up the Soul with sin, as they say, Toad swells with its poison.
and for that it •ill so quickly swell up the Soul with since, as they say, Toad Swells with its poison.
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Yea, it will in a moment •o transport the Spirit of a Man, that he shall quickly •orget himself, his God, his Friend and all good •ule:
Yea, it will in a moment •o transport the Spirit of a Man, that he shall quickly •orget himself, his God, his Friend and all good •ule:
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but my business is not now to make a Com•ent upon the Passions of the Soul, only to shew •ou that there are such, and also which they are.
but my business is not now to make a Com•ent upon the Passion of the Soul, only to show •ou that there Are such, and also which they Are.
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And now from this description of the Soul, what •ollows but to put you in mind what a noble, power•ul, lively, sensible thing the Soul is, that by the Text is supposed may be lost, through the heedles•ess,
And now from this description of the Soul, what •ollows but to put you in mind what a noble, power•ul, lively, sensible thing the Soul is, that by the Text is supposed may be lost, through the heedles•ess,
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or carelesness, or slavish fear of him whose Soul •t is;
or carelessness, or slavish Fear of him whose Soul •t is;
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and also to stir you up to that care of, and la•our after the Salvation of your Soul,
and also to stir you up to that care of, and la•our After the Salvation of your Soul,
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as becomes the Weight of the Matter;
as becomes the Weight of the Matter;
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if the Soul were a trivial Thing, or if a Man though he lost it, might yet •imself be happy, it were another matter:
if the Soul were a trivial Thing, or if a Man though he lost it, might yet •imself be happy, it were Another matter:
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but the •oss of the Soul is no small loss, nor can that Man •hat has lost his Soul, had he all the World,
but the •oss of the Soul is no small loss, nor can that Man •hat has lost his Soul, had he all the World,
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yea the whole Kingdom of Heaven in his own power, be but •n a most fearful and miserable condition:
yea the Whole Kingdom of Heaven in his own power, be but •n a most fearful and miserable condition:
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but of these •hings more in their place. Having thus given you a Description of the Soul, what it is:
but of these •hings more in their place. Having thus given you a Description of the Soul, what it is:
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I shall in the next place shew you the Greatness of it:
I shall in the next place show you the Greatness of it:
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And the first thing that I shall take occasion to make this manifest by, will be shewing you the Disproportion that is betwixt th• and the Body: And I shall do it in these followi• particulars,
And the First thing that I shall take occasion to make this manifest by, will be showing you the Disproportion that is betwixt th• and the Body: And I shall do it in these followi• particulars,
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1. The Body is called the House of the 〈 ◊ 〉 an House for the Soul to dwell in.
1. The Body is called the House of the 〈 ◊ 〉 an House for the Soul to dwell in.
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Now every bo• knows that the House is much inferior to him, 〈 ◊ 〉 by God's Ordinance is appointed to dwell therei• that it is called the House of the Soul, you find Paul to the Corinthians; For we know, saith h• if our earthly House of this Tabernacle were dissolve we have a Building of God,
Now every bo• knows that the House is much inferior to him, 〈 ◊ 〉 by God's Ordinance is appointed to dwell therei• that it is called the House of the Soul, you find Paul to the Corinthians; For we know, Says h• if our earthly House of this Tabernacle were dissolve we have a Building of God,
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an House not made wi• hands, eternal in the Heavens. an House not made wi• hands, Eternal in the Heavens.
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We have then an Ho• for our Soul in this world, and this House is th• Body, for the Apostle can mean nothing else:
We have then an Ho• for our Soul in this world, and this House is th• Body, for the Apostle can mean nothing Else:
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the••fore he calls it an earthly House. If our earthly House Our House. But who doth he personate,
the••fore he calls it an earthly House. If our earthly House Our House. But who does he personate,
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if he says, T• is an House for the Soul: for the Body is part of h• that says, Our House? if he Says, T• is an House for the Soul: for the Body is part of h• that Says, Our House?
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In this manner of Language he personates his 〈 ◊ 〉 with the Souls of the rest that are saved;
In this manner of Language he personates his 〈 ◊ 〉 with the Souls of the rest that Are saved;
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and th• to do, is common with the Apostles, as will be easi• discerned by them that give attendance to Reading Our earthly Houses; or as Job saith, Houses 〈 ◊ 〉 Clay, for our Bodies are Bodies of Clay:
and th• to do, is Common with the Apostles, as will be easi• discerned by them that give attendance to Reading Our earthly Houses; or as Job Says, Houses 〈 ◊ 〉 Clay, for our Bodies Are Bodies of Clay:
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your r••membrances are like unto ashes, your bodies are bodies clay. your r••membrances Are like unto Ashes, your bodies Are bodies clay.
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Indeed he after maketh mention of an Hou• in Heaven, but that is not it about which he no• speaks;
Indeed he After makes mention of an Hou• in Heaven, but that is not it about which he no• speaks;
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now he speaks of this earthly House whi• we have, we, our Souls, to dwell in,
now he speaks of this earthly House whi• we have, we, our Souls, to dwell in,
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while on th• side Glory, where the other House stands, as rea• prepared for us when we shall flit from this to that or in case this should sooner,
while on th• side Glory, where the other House Stands, as rea• prepared for us when we shall flit from this to that or in case this should sooner,
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or later be dissolve ▪ •ut that is the first, The Body is compared to the House,
or later be dissolve ▪ •ut that is the First, The Body is compared to the House,
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but the Soul to him that inhabiteth the House: Therefore as the Man is more noble than the House 〈 ◊ 〉 dwells in,
but the Soul to him that Inhabiteth the House: Therefore as the Man is more noble than the House 〈 ◊ 〉 dwells in,
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so is the Soul more noble than the Body. •nd yet alas, with grief be it spoken,
so is the Soul more noble than the Body. •nd yet alas, with grief be it spoken,
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How common •s it for Men to spend all their care, all their time, •ll their strength, all their wit,
How Common •s it for Men to spend all their care, all their time, •ll their strength, all their wit,
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and parts for the •ody and its honour and preferment, even as if the •oul were some poor, pitiful, sorry inconsiderable •nd under-thing ▪ not worth the thinking of,
and parts for the •ody and its honour and preferment, even as if the •oul were Some poor, pitiful, sorry inconsiderable •nd under-thing ▪ not worth the thinking of,
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or not •orth the caring for. But, 2. The Body is called the Clothing, and the Soul •hat which is clothed therewith.
or not •orth the caring for. But, 2. The Body is called the Clothing, and the Soul •hat which is clothed therewith.
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Now every body •nows that the Body is more than Rayment, even car•al sense will teach us this: But read that pregnant place;
Now every body •nows that the Body is more than Raiment, even car•al sense will teach us this: But read that pregnant place;
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For we that are in this Tabernacle do groan, being •urdened (that is with mortal flesh) not for that we would be unclothed, For we that Are in this Tabernacle do groan, being •urdened (that is with Mortal Flesh) not for that we would be unclothed,
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but clothed upon, that mortality •ight be swallowed up of life. but clothed upon, that mortality •ight be swallowed up of life.
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Thus the greatness of •he Soul appears in the preference that it hath to the •ody: The Body is its Raimen•. We see that above all Creatures, Man, because he is the most noble among •ll visible Ones, has for the adoring of his Body, that more abundant comeliness:
Thus the greatness of •he Soul appears in the preference that it hath to the •ody: The Body is its Raimen•. We see that above all Creatures, Man, Because he is the most noble among •ll visible Ones, has for the adoring of his Body, that more abundant comeliness:
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'tis the Body of Man, not of Beast that is clothed with the richest Ornaments;
it's the Body of Man, not of Beast that is clothed with the Richest Ornament;
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•ut now what a thing is the Soul ▪ that the Body it •elf must be its cloathing!
•ut now what a thing is the Soul ▪ that the Body it •elf must be its clothing!
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no suit of apparel is by God thought good enough for the Soul, but that which is made by God himself,
no suit of apparel is by God Thought good enough for the Soul, but that which is made by God himself,
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and that is that curious thing •he Body. But oh! how little is this considered, •amely, The greatness of the Soul:
and that is that curious thing •he Body. But o! how little is this considered, •amely, The greatness of the Soul:
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'Tis the Body, the Cloaths, the suit of Apparel that our foolish fancies •re taken with:
It's the Body, the Clothes, the suit of Apparel that our foolish fancies •re taken with:
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not at all considering the richness and excellency of that great and more noble part ▪ the Soul;
not At all considering the richness and excellency of that great and more noble part ▪ the Soul;
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for which the Body is made a Mantle to wra• it up in; a Garment to cloth it withal.
for which the Body is made a Mantle to wra• it up in; a Garment to cloth it withal.
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If a Ma•gets a rent in his Cloths, it is little in comparison o• a rent in his Flesh;
If a Ma•gets a rend in his Clothes, it is little in comparison o• a rend in his Flesh;
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yea, he comforts himself whe• he looks on that rent. saying, thanks be to God, it 〈 ◊ 〉 not a rent in my Flesh. But ah!
yea, he comforts himself whe• he looks on that rend. saying, thanks be to God, it 〈 ◊ 〉 not a rend in my Flesh. But ah!
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on the contrary how many are there in the World, that are mor• troubled for that, they have a Rent, a Wound, o• a Disease in the Body,
on the contrary how many Are there in the World, that Are mor• troubled for that, they have a Rend, a Wound, o• a Disease in the Body,
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than for that they have Soul ▪ that will be lost and cast away.
than for that they have Soul ▪ that will be lost and cast away.
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A little Rent in th• Body dejecteth and casteth such down, but they are not at all concerned,
A little Rend in th• Body dejecteth and Cast such down, but they Are not At all concerned,
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though their Soul is now, an• will yet further be torn in pieces.
though their Soul is now, an• will yet further be torn in Pieces.
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Now therefor• consider this, ye that forget God, lest he tear you i• pieces, and there be none to deliver: Now therefor• Consider this, you that forget God, lest he tear you i• Pieces, and there be none to deliver:
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but this is the second thing whereby, or by which the greatness o• the Soul appears;
but this is the second thing whereby, or by which the greatness o• the Soul appears;
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to wit, in that the Body, that excellent piece of God's Workmanship, is but a Garment, or Clothing, for the Soul. But,
to wit, in that the Body, that excellent piece of God's Workmanship, is but a Garment, or Clothing, for the Soul. But,
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3. The Body is called a Vessel, or a Case, for the Soul to be put and kept in.
3. The Body is called a Vessel, or a Case, for the Soul to be put and kept in.
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That ev•ry one of yo• should know how to possess his Vessel in sanctification an• honour: That ev•ry one of yo• should know how to possess his Vessel in sanctification an• honour:
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The Apostle here doth exhort the People to abstain from fornication: which in another place h• saith, is a Sin against the Body.
The Apostle Here does exhort the People to abstain from fornication: which in Another place h• Says, is a since against the Body.
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And here again h• saith, This is the Will of God, your sanctification that you should abstain from Fornication, that the Body be not defiled, that every one of you should know how t• possess his Vessel ▪ in sanctification and honour:
And Here again h• Says, This is the Will of God, your sanctification that you should abstain from Fornication, that the Body be not defiled, that every one of you should know how t• possess his Vessel ▪ in sanctification and honour:
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His Vessel his Earthen Vessel, as he calls it in another place, For we have this treasure in Earthen Vessels:
His Vessel his Earthen Vessel, as he calls it in Another place, For we have this treasure in Earthen Vessels:
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Thus then the Body is called a Vessel, yea every Man's Body is hi• Vessel. But what has God prepared this Vessel for,
Thus then the Body is called a Vessel, yea every Man's Body is hi• Vessel. But what has God prepared this Vessel for,
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and what has he put into it? Why ▪ many things this Body is to be a Vess•l for,
and what has he put into it? Why ▪ many things this Body is to be a Vess•l for,
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but at present God has put into it that curious thing, the Soul, Cabinets that 〈 … 〉 rich and costly things of themselves, are not made nor design'd to be Vessels to be stuf• or filled with trumpery and things of no value:
but At present God has put into it that curious thing, the Soul, Cabinets that 〈 … 〉 rich and costly things of themselves, Are not made nor designed to be Vessels to be stuf• or filled with trumpery and things of no valve:
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no, these are prepared for Rings and J•wel, for Pearls, for Rubies and things that are choice. And if so, what shall ••e then think of the Soul,
no, these Are prepared for Rings and J•wel, for Pearls, for Rubies and things that Are choice. And if so, what shall ••e then think of the Soul,
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for which it is prepared, and that of God, the most rich and excellent Vessel in •he World,
for which it is prepared, and that of God, the most rich and excellent Vessel in •he World,
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surely it must be a think of worth, yea, of more worth than is the whole World besides. But alas!
surely it must be a think of worth, yea, of more worth than is the Whole World beside. But alas!
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Who believes this talk? do not even the most of Men so set their minds upon,
Who believes this talk? do not even the most of Men so Set their minds upon,
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and so admire the glory of this Case or Vessel, that they forget once with seriousness to think,
and so admire the glory of this Case or Vessel, that they forget once with seriousness to think,
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and therefore must of necessity be a great way off of those sutable esteem•, •hat becomes them to have of their Souls.
and Therefore must of necessity be a great Way off of those suitable esteem•, •hat becomes them to have of their Souls.
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But oh, •ince this Vessel, this Cabinet, this Body is so curiously made, and that to receive and contain, what thing is ••at for which God has made his Vessel!
But o, •ince this Vessel, this Cabinet, this Body is so curiously made, and that to receive and contain, what thing is ••at for which God has made his Vessel!
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And what is •at Soul that he hath put into it? Wherefore thus •n the third Place is the greatness of the Soul made •anifest,
And what is •at Soul that he hath put into it? Wherefore thus •n the third Place is the greatness of the Soul made •anifest,
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even by the Excellency of the Vessel, the Body, that God has made to put it in.
even by the Excellency of the Vessel, the Body, that God has made to put it in.
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4. The Body is called, a Tabernacle for the •oul. Knowing shortly I must put off this my Tabernacle, •hat is, my Body by Death:
4. The Body is called, a Tabernacle for the •oul. Knowing shortly I must put off this my Tabernacle, •hat is, my Body by Death:
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So again, For we know that • our Earthly House of this Tabernacle were dissolved we •ave a b•ilding of God, &c. In both these places, by •aberna•le can be mean• nothing but the Body;
So again, For we know that • our Earthly House of this Tabernacle were dissolved we •ave a b•ilding of God, etc. In both these places, by •aberna•le can be mean• nothing but the Body;
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•herefore both the Apostles in these sentences do personate their Souls, and speak as if the Soul wa• the All of a Man:
•herefore both the Apostles in these sentences do personate their Souls, and speak as if the Soul wa• the All of a Man:
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yea, they plainly tell us, that th• Body is but the House, Cloths, Vessel and Tabe•nacle for the Souls.
yea, they plainly tell us, that th• Body is but the House, Clothes, Vessel and Tabe•nacle for the Souls.
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But what a famous thing there•fore is the Soul?
But what a famous thing there•fore is the Soul?
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The Tabernacle of old, was a place erected fo• worship but the Worshippers were far more excelle•• than the place;
The Tabernacle of old, was a place erected fo• worship but the Worshippers were Far more excelle•• than the place;
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so our Body is a Tabernacle for th• Soul to worship God in, but must needs be accounte• much inferior to the Soul,
so our Body is a Tabernacle for th• Soul to worship God in, but must needs be accounte• much inferior to the Soul,
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for as much as the wor• shippers are always of more honor than the place the• worship in:
for as much as the wor• shippers Are always of more honour than the place the• worship in:
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as he that dwelleth in the Tabernacle• hath more honor than the Tabernacle. I serv• (says, Paul) God and Christ Jesus with my Spirit or So•• in the Gospel;
as he that dwells in the Tabernacle• hath more honour than the Tabernacle. I serv• (Says, Paul) God and christ jesus with my Spirit or So•• in the Gospel;
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but not with his Spirit out of, but i• this Tabernacle. The Tabernacle had Instruments o• worship for the Worshippers,
but not with his Spirit out of, but i• this Tabernacle. The Tabernacle had Instruments o• worship for the Worshippers,
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so has the Body for th• Soul, and we are bid to yield our Members as I•struments of righteousness unto God.
so has the Body for th• Soul, and we Are bid to yield our Members as I•struments of righteousness unto God.
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The Hands, Feet• Ears, Eyes and Tongue (which last is our glor• when used right) are all of them Instruments of th•• Tabernacle, and to be made use of by the Soul, the In•habiter of this Tabernacle for the Souls performance• of the service of God.
The Hands, Feet• Ears, Eyes and Tongue (which last is our glor• when used right) Are all of them Instruments of th•• Tabernacle, and to be made use of by the Soul, the In•habiter of this Tabernacle for the Souls performance• of the service of God.
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I thus discourse, to shew you the greatness of th• Soul. And in mine Opinion there is something, if no• very much in what I say.
I thus discourse, to show you the greatness of th• Soul. And in mine Opinion there is something, if no• very much in what I say.
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For all Men admire th• Body both for its manner of building. and the curi•ous way of its being compacted together.
For all Men admire th• Body both for its manner of building. and the curi•ous Way of its being compacted together.
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Yea, th• further Men, wise Men, do pry into the wonderfu• work of God, that is put forth in framing the Body• the more still they are made to admire:
Yea, th• further Men, wise Men, do pry into the wonderfu• work of God, that is put forth in framing the Body• the more still they Are made to admire:
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and yet, a• I said, this Body is but a House, a Mantle, a Vessel• Tabernacle for the Soul. What then is the Soul it •elf? But thus much for the first particular.
and yet, a• I said, this Body is but a House, a Mantle, a Vessel• Tabernacle for the Soul. What then is the Soul it •elf? But thus much for the First particular.
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2. We will now come to other things that shew us •he Greatness of the Soul. And
2. We will now come to other things that show us •he Greatness of the Soul. And
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1. It is called God's breath of life.
1. It is called God's breath of life.
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And the Lord God formed Man, that is, the Body, of the Dust of •he Ground, And the Lord God formed Man, that is, the Body, of the Dust of •he Ground,
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and breathed into his Nostrils the breath of •ife, and he became a living Soul. Do but compare •hese two together, the Body and the Soul:and breathed into his Nostrils the breath of •ife, and he became a living Soul. Do but compare •hese two together, the Body and the Soul:
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The Body is made of Dust, the Soul is the Breath of God. Now if God hath made this Body so famous,
The Body is made of Dust, the Soul is the Breath of God. Now if God hath made this Body so famous,
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as indeed he has, and yet it is made but of the Dust of the Ground,
as indeed he has, and yet it is made but of the Dust of the Ground,
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and we all do know what inferior matter that is, what is the Soul, since the Body is not only its House and Garment,
and we all do know what inferior matter that is, what is the Soul, since the Body is not only its House and Garment,
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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 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,
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but that the Lord breathed into him the breath of Life: to wit, a living Spirit, for so the next words infer;
but that the Lord breathed into him the breath of Life: to wit, a living Spirit, for so the next words infer;
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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: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:
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or Man, the Spirit and natural Power, by which as a reasonable Creature the whole of him is acted;
or Man, the Spirit and natural Power, by which as a reasonable Creature the Whole of him is acted;
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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: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:
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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 her• called the breath of life of the Lord.
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 her• called the breath of life of the Lord.
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And, note further• That as the Dust of the Ground did not lose, but gai• glory by being formed into the Body of a Man:
And, note further• That as the Dust of the Ground did not loose, but gai• glory by being formed into the Body of a Man:
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so th• breath of the Lord, lost nothing neither, by being mad: living Soul. O Man!
so th• breath of the Lord, lost nothing neither, by being mad: living Soul. Oh Man!
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dost thou know what thou art? 2. As the Soul is said to be of the breath o• God:
dost thou know what thou art? 2. As the Soul is said to be of the breath o• God:
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so it is said to be made after God's own Image• even after the similitude of God.
so it is said to be made After God's own Image• even After the similitude of God.
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And God said let t• mate Man in our Image, after our likeness. And God said let t• mate Man in our Image, After our likeness.
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So Go• created Man in his own Image, in the Image• of God created he him. So Go• created Man in his own Image, in the Image• of God created he him.
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Mark in his own Image, in the Image of God created he him; or as James hath it, l•is made after the similitude of God;
Mark in his own Image, in the Image of God created he him; or as James hath it, l•is made After the similitude of God;
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like him, having in it, that which beareth semblance with him.
like him, having in it, that which bears semblance with him.
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I do• not read of any thing in Heaven or Earth, or unde• 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.
I do• not read of any thing in Heaven or Earth, or unde• 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.
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The Angels are noble Creatures, and for present imploy, are made a little higher than Man himself:
The Angels Are noble Creatures, and for present employ, Are made a little higher than Man himself:
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But that any of them are said to be made after God's own Image, after his own Image,
But that any of them Are said to be made After God's own Image, After his own Image,
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even after the similitude of God, that I find not.
even After the similitude of God, that I find not.
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This character the holy Ghost in the Scriptures of Truth giveth only of Man, of the Soul of Man:
This character the holy Ghost in the Scriptures of Truth gives only of Man, of the Soul of Man:
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for it must not be thought that the Body is here intended in whole or in part;
for it must not be Thought that the Body is Here intended in Whole or in part;
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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:
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:
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I only bring these things to shew how great a thing, how noble a thing the Soul is;
I only bring these things to show how great a thing, how noble a thing the Soul is;
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in that at its Creation God thought it worthy to be made, not like the Earth,
in that At its Creation God Thought it worthy to be made, not like the Earth,
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or the Heavens, or the Angels, Ceraphims, Seraphins, or Arch-Angels; but like himself, his own self;
or the Heavens, or the Angels, Cherubim, Seraphim, or Arch-Angels; but like himself, his own self;
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saying Let •s make man in our own likeness.
saying Let •s make man in our own likeness.
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So he made man in •is own Image. This I say, is a Character above all Angels,So he made man in •is own Image. This I say, is a Character above all Angels,
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for as the Apostle said, To which of the An•el• said he, at any time, thou art my Son? So, of which of them hath he at any time said, This is or •hall be made in,
for as the Apostle said, To which of the An•el• said he, At any time, thou art my Son? So, of which of them hath he At any time said, This is or •hall be made in,
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or after mine image, mine own Image? O what a thing is the Soul of Man!
or After mine image, mine own Image? O what a thing is the Soul of Man!
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that, above all the Creatures in Heaven or Earth, being made •n the Image and similitude of God.
that, above all the Creatures in Heaven or Earth, being made •n the Image and similitude of God.
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3. Another thing by which the greatness of the Soul is made manifest is this:
3. another thing by which the greatness of the Soul is made manifest is this:
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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.
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.
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He hath set apart his that is godly for himself: that is, for communion with his Soul:He hath Set apart his that is godly for himself: that is, for communion with his Soul:
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therefore the Spouse saith concerning him, His desire is towards me;
Therefore the Spouse Says Concerning him, His desire is towards me;
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and therefore he saith again, I will dwell in them, and walk in them, To dwell in,
and Therefore he Says again, I will dwell in them, and walk in them, To dwell in,
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and walk with, are terms that intimate communion and fellowship, as John saith, Our fellowship, truly our fellowship, is with the Father,
and walk with, Are terms that intimate communion and fellowship, as John Says, Our fellowship, truly our fellowship, is with the Father,
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and with his Son Jesus Christ. and with his Son jesus christ.
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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;
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;
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but it is the Soul, and that only, that at present is capable of having and maintaining of th•s blessed communion.
but it is the Soul, and that only, that At present is capable of having and maintaining of th•s blessed communion.
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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.
But I say, What a thing is this, that God, the great God, should choose to have fellowship and communion with the Soul above all.
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We read indeed of the greatness of the Angels, and how near also they are unto God;
We read indeed of the greatness of the Angels, and how near also they Are unto God;
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but yet there are not such terms that bespeak such familiar acts between God and Angels,
but yet there Are not such terms that bespeak such familiar acts between God and Angels,
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as to demonstrate that they hav• such communion with God, as has, or as the Souls o• his People may have.
as to demonstrate that they hav• such communion with God, as has, or as the Souls o• his People may have.
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Where has he called them hi• Love, his Dove, his fair one? And where,
Where has he called them hi• Love, his Dove, his fair one? And where,
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when h• speaketh of them, doth he express a communion tha• they have with him, by the similitude of 〈 ◊ 〉 Love? I speak of what is revealed, the secret thing belong to the Lord our God.
when h• speaks of them, does he express a communion tha• they have with him, by the similitude of 〈 ◊ 〉 Love? I speak of what is revealed, the secret thing belong to the Lord our God.
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Now by all this i• manifest the Greatness of the Soul. Men of greatnes• and honour,
Now by all this i• manifest the Greatness of the Soul. Men of greatnes• and honour,
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if they have respect to their own glory will not chuse for their familiars, the base and ras•• Crue of this World;
if they have respect to their own glory will not choose for their familiars, the base and ras•• Crew of this World;
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but will single out for their fellows, fellowship and communion, those that are mo•• like themselves.
but will single out for their Fellows, fellowship and communion, those that Are mo•• like themselves.
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True, the King has not an equal• yet he is for being familiar only with the Nobles o• the Land;
True, the King has not an equal• yet he is for being familiar only with the Nobles o• the Land;
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so God, with him none can compare:
so God, with him none can compare:
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ye• since the Soul is by him singled out for his walking Mate and Companion, 'tis a sign, it is the highe• born,
ye• since the Soul is by him singled out for his walking Mate and Companion, it's a Signen, it is the highe• born,
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and that upon which the blessed Majesty looks• as upon that which is most meet to be singled out for communion with himself.
and that upon which the blessed Majesty looks• as upon that which is most meet to be singled out for communion with himself.
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Should we see a Man familiar with the King, we would even of our selves conclude he is one of the Nobles of the Land;
Should we see a Man familiar with the King, we would even of our selves conclude he is one of the Nobles of the Land;
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but this is not the Lot of every Soul (some have fellowship with Devils,
but this is not the Lot of every Soul (Some have fellowship with Devils,
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yet not because they have a more base Original than those that lye in God's bosom, but they through sin.
yet not Because they have a more base Original than those that lie in God's bosom, but they through since.
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are degenerate, and have chosen to be great with his Enemy) but all these things shew the Greatness of the Soul.
Are degenerate, and have chosen to be great with his Enemy) but all these things show the Greatness of the Soul.
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4. The Souls of Men are such as God count• worthy to be the Vessels to hold his Grace, the Graces of the Spirit in. The Graces of the Spirit;
4. The Souls of Men Are such as God count• worthy to be the Vessels to hold his Grace, the Graces of the Spirit in. The Graces of the Spirit;
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what like them, or where here are they to be found, save in the Souls of Men only? of his fulness have all we received, and grace for grace;
what like them, or where Here Are they to be found, save in the Souls of Men only? of his fullness have all we received, and grace for grace;
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received, into what? Into the hidden Parts, as David calls it.
received, into what? Into the hidden Parts, as David calls it.
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Hence the King's Daughter is said to be all glorious within, because adorned and beautified with the Graces of the Spirit. For that which David calls the hidden part, is the inmost part of the Soul; and it is therefore called the hidden Part, because the Soul is invisible,
Hence the King's Daughter is said to be all glorious within, Because adorned and beautified with the Graces of the Spirit. For that which David calls the hidden part, is the inmost part of the Soul; and it is Therefore called the hidden Part, Because the Soul is invisible,
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nor can any one living infallibly know what is in the Soul but God himself. But I say, the Soul is the Vessel into which this golden Oyl is poured,
nor can any one living infallibly know what is in the Soul but God himself. But I say, the Soul is the Vessel into which this golden Oil is poured,
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and that which holds, and is accounted worthy to exercise and improve the same. Therefore the Soul is it which is said to love God.
and that which holds, and is accounted worthy to exercise and improve the same. Therefore the Soul is it which is said to love God.
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Saw ye him whom my Soul loveth? and therefore the Soul is that which exerciseth the Spirit of Prayer, With my Soul have I desired thee in the night, Saw you him whom my Soul loves? and Therefore the Soul is that which Exerciseth the Spirit of Prayer, With my Soul have I desired thee in the night,
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and with my Spirit within me will I seek thee early. and with my Spirit within me will I seek thee early.
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With the Soul also Men are said to believe, and into the Soul God is said to put his Fear.
With the Soul also Men Are said to believe, and into the Soul God is said to put his fear.
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This is the Vessel into which the wise Virgins got Oyl, and out of which their Lamps were supplied by the same.
This is the Vessel into which the wise Virgins god Oil, and out of which their Lamps were supplied by the same.
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But what a thing, what a great thing therefore is the Soul, that, that above all things that God hath created, should be the chosen Vessel to put his Grace in.
But what a thing, what a great thing Therefore is the Soul, that, that above all things that God hath created, should be the chosen Vessel to put his Grace in.
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The Body is the Vessel for the Soul, and the Soul is the Vessel for the Grace of God. But,
The Body is the Vessel for the Soul, and the Soul is the Vessel for the Grace of God. But,
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5. The Greatness of the Soul is manifest by the Greatness of the Price that Christ paid for it to make it an Heir of Glory;
5. The Greatness of the Soul is manifest by the Greatness of the Price that christ paid for it to make it an Heir of Glory;
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and that was his procious Blood.
and that was his procious Blood.
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We do use to esteem of things according to the Price that is given for them, especially when we are convinced that the purchase has not been made by the Estimation of a Fool. Now the Soul is purchased by a Price that the Son, the wisdom of God thought fit to pay for the redemption thereof, what a thing then is the Soul? Judge of the Soul by the Price that is paid for it,
We do use to esteem of things according to the Price that is given for them, especially when we Are convinced that the purchase has not been made by the Estimation of a Fool. Now the Soul is purchased by a Price that the Son, the Wisdom of God Thought fit to pay for the redemption thereof, what a thing then is the Soul? Judge of the Soul by the Price that is paid for it,
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and you must needs confess (unless you count the Blood that hath bought it, an unholy thing) that it cannot but be of great worth and value.
and you must needs confess (unless you count the Blood that hath bought it, an unholy thing) that it cannot but be of great worth and valve.
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Suppose a Prince, or some great Man, should on a sudden descend from his Throne or Chair of State to take up, that he might put in his bosome, some thing that he had espyed, lying trampled under the Feet of those that stand by;
Suppose a Prince, or Some great Man, should on a sudden descend from his Throne or Chair of State to take up, that he might put in his bosom, Some thing that he had espied, lying trampled under the Feet of those that stand by;
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would you think that he would do this for an old Horse-shooe, or for so trivial a thing as a Pin or a Point? nay, would you not even of your selves conclude, that, that thing for which the Prince,
would you think that he would do this for an old Horseshoe, or for so trivial a thing as a Pin or a Point? nay, would you not even of your selves conclude, that, that thing for which the Prince,
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so great a Man, should make such a stoop, must needs be a thing of very great worth? Why, this is the case of Christ and the Soul:
so great a Man, should make such a stoop, must needs be a thing of very great worth? Why, this is the case of christ and the Soul:
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Christ is the Prince, his Throne was in Heaven, and as he sat there, he espied the Souls of Sinners trampled under the Foot of the Law and Death,
christ is the Prince, his Throne was in Heaven, and as he sat there, he espied the Souls of Sinners trampled under the Foot of the Law and Death,
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for sin: now what doth he, but comes down from his Throne, stoops down to the Earth, and there since he could not have the trodden-down Souls without price, he lays down his Life and Blood for them.
for since: now what does he, but comes down from his Throne, stoops down to the Earth, and there since he could not have the trodden-down Souls without price, he lays down his Life and Blood for them.
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But would he have done this for inconsiderable things? no nor for the Soul of Sinners neither, had he not valued them higher than he valued Heaven and Earth besides.
But would he have done this for inconsiderable things? no nor for the Soul of Sinners neither, had he not valued them higher than he valued Heaven and Earth beside.
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This therefore is another thing by which the Greatness of Soul is known.
This Therefore is Another thing by which the Greatness of Soul is known.
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6. The Soul is immortal, it will have a sensible Being for ever, none can kill the Soul. If all the Angels in Heaven,
6. The Soul is immortal, it will have a sensible Being for ever, none can kill the Soul. If all the Angels in Heaven,
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and all the Men of Earth should lay all their strength together, they cannot kill,
and all the Men of Earth should lay all their strength together, they cannot kill,
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or annihilare one Soul: no, I will speak without fear, •f it may be said, God cannot do what he will not do;
or annihilare one Soul: no, I will speak without Fear, •f it may be said, God cannot do what he will not do;
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then he cannot annihilate the Soul:
then he cannot annihilate the Soul:
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but notwithstanding all his wrath and the vengeance that he will inflict on sinful Souls, they yet shall abide with sensible Beings,
but notwithstanding all his wrath and the vengeance that he will inflict on sinful Souls, they yet shall abide with sensible Beings,
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yet to indure, yet to bear punishment.
yet to endure, yet to bear punishment.
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If any thing could kill the Soul, it would be death, but death cannot do it,
If any thing could kill the Soul, it would be death, but death cannot do it,
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neither first nor second, The first cannot, for when Dives was slain as to his Body by death, his Soul was found ali•• in Hell, He lift up his Eyes in Hell being in torment.
neither First nor second, The First cannot, for when Dives was slave as to his Body by death, his Soul was found ali•• in Hell, He lift up his Eyes in Hell being in torment.
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The second death cannot do it, because it is said, their Worm never dies, but is always torturing them with his gnawing;
The second death cannot do it, Because it is said, their Worm never die, but is always torturing them with his gnawing;
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but that could not be, if time or lying in Hell-fire for ever, could annihilate the Soul. Now this also shews the Greatness of the Soul, that it is that which has an endless life,
but that could not be, if time or lying in Hell-fire for ever, could annihilate the Soul. Now this also shows the Greatness of the Soul, that it is that which has an endless life,
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and that will therefore have a Being endlesly. O what a thing is the Soul! The Soul then is immortal, though not eternal.
and that will Therefore have a Being endlessly. O what a thing is the Soul! The Soul then is immortal, though not Eternal.
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That is eternal that has neither beginning nor end; and therefore eternal is properly applicable to none but God;
That is Eternal that has neither beginning nor end; and Therefore Eternal is properly applicable to none but God;
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hence he is called the eternal God. Immortal is that, which though it hath a Beginning,
hence he is called the Eternal God. Immortal is that, which though it hath a Beginning,
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yet hath no end, it cannot dye, nor cease to be; and this is the state of the Soul. It cannot cease to have a Being,
yet hath no end, it cannot die, nor cease to be; and this is the state of the Soul. It cannot cease to have a Being,
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when it is once created, I mean a living sensible Being.
when it is once created, I mean a living sensible Being.
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For I mean by living, only such a Being as distinguishes it from annihilation or uncapableness of sense and feeling.
For I mean by living, only such a Being as Distinguishes it from annihilation or uncapableness of sense and feeling.
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Hence as the rich Man is after death, said to lift up his Eyes in Hell;
Hence as the rich Man is After death, said to lift up his Eyes in Hell;
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so the Begger is said, when he dyed, to be carried by the Angels into Abraham's bosome.
so the Beggar is said, when he died, to be carried by the Angels into Abraham's bosom.
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And both these sayings, must have respect to the Souls of these Men; for as for their Bodies, we know at present 'tis otherwise with them.
And both these sayings, must have respect to the Souls of these Men; for as for their Bodies, we know At present it's otherwise with them.
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The Grave is their House, and so must be till the Trumpet shall sound, and the Heavens pass away like a Scroul.
The Grave is their House, and so must be till the Trumpet shall found, and the Heavens pass away like a Scroll.
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Now (I say) the Immortality of the Soul, shews the Greatness of it, as the eternity of God, sh•• the greatness of God.
Now (I say) the Immortality of the Soul, shows the Greatness of it, as the eternity of God, sh•• the greatness of God.
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It cannot be said of any Angel, but that he is immortal, and so it is,
It cannot be said of any Angel, but that he is immortal, and so it is,
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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.
and ought to be said of the Soul. This Therefore shows the Greatness of the Soul, in that it is as to abiding, so like unto him.
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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.
7. But a word or two more, and so to conclude this Head. The Soul! why, it is the Soul that Acts the Body in all those things (good or bad) that seem good and reasonable, or amazingly wicked.
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True, the Acts and Motions of the Soul, are only seen and heard in and by the Members and Motions of the Body,
True, the Acts and Motions of the Soul, Are only seen and herd in and by the Members and Motions of the Body,
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but the Body is but a poor Instrument, the Soul is the great Agitator and Actor.
but the Body is but a poor Instrument, the Soul is the great Agitator and Actor.
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The Body without the Spirit is dead. The Body without the Spirit is dead.
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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.
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, does it but as a Tool that the Soul makes use of, to bring his Invention unto maturity.
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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,
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,
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while in the mean time the Soul, which indeed is the true Inventor of all is over-look'd, not regarded,
while in the mean time the Soul, which indeed is the true Inventor of all is overlooked, not regarded,
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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.
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 lie in my Right-hand? though they Are so cunning in all other matters.
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Take Man in Matters that are abroad, and far from home, and he is the mirror of all the Word:
Take Man in Matters that Are abroad, and Far from home, and he is the mirror of all the Word:
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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 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.
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But this must not be applyed to the Soul simply, as it is God's Creature,
But this must not be applied to the Soul simply, as it is God's Creature,
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but to the Soul sinful, as it has willingly apostatized from God, and so suffered it self to be darkned,
but to the Soul sinful, as it has willingly apostatized from God, and so suffered it self to be darkened,
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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 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,
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and after those things which should be its chiefest concern, and without which it will be most miserable for ever.
and After those things which should be its chiefest concern, and without which it will be most miserable for ever.
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8. Further, as the Soul is thus curious about Arts and Sciences, and about every excellent thing of this Life.
8. Further, as the Soul is thus curious about Arts and Sciences, and about every excellent thing of this Life.
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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.So it is capable of having to do with invisibles; with Angels good or bad; yea, with the highest and supreme Being, even with the holy God of Heaven.
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I told you before, that God sought the Soul of Man to have it for his Companion,
I told you before, that God sought the Soul of Man to have it for his Companion,
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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 now I tell you, that the Soul is capable of communion with him (when the darkness that since hath spread over its face is removed.) The Soul is an intelligent Power, it can be made to know,
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and understand depths, and heights, and lengths, and breadths, in those high, sublime and spiritual mysteries, that only God can reveal and teach;
and understand depths, and heights, and lengths, and breadths, in those high, sublime and spiritual Mysteres, that only God can reveal and teach;
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yea, it is capable of diving unutterably into them.
yea, it is capable of diving unutterably into them.
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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 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,
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and of understanding of his mind, when opened and revealed to it.
and of understanding of his mind, when opened and revealed to it.
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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,
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,
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but to the works which he made;
but to the works which he made;
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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,
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 Mysteres 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 shown) that Are able to take them in,
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and understand them, and so to improve them to God's glory as he hath ordained and purposed they should,
and understand them, and so to improve them to God's glory as he hath ordained and purposed they should,
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but Souls? for none else in the visible World are capable of doing this but they.
but Souls? for none Else in the visible World Are capable of doing this but they.
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And hence it is, that to them, and them only, he beginneth to reveal himself in this World.
And hence it is, that to them, and them only, he begins to reveal himself in this World.
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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;
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 Goes downward to the Earth, it is the Spirit of a Man that Goes upward to God that gave it;
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for that, and that only is capable of beholding and understanding the glorious Visions of Heaven,
for that, and that only is capable of beholding and understanding the glorious Visions of Heaven,
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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;
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;
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for thou lovedst me before the Foundation of the World. And thus the greatness of the Soul is manifest.for thou lovedest me before the Foundation of the World. And thus the greatness of the Soul is manifest.
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True, the Body is also gathered up into glory, but not simply for its own sake,
True, the Body is also gathered up into glory, but not simply for its own sake,
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or because that is capable of it self to know and understand the glories of its Maker;
or Because that is capable of it self to know and understand the Glories of its Maker;
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but that has been a Companion with the Soul in this World, has also been its House, its Mantle, its Cabinet and Tabernacle here:
but that has been a Companion with the Soul in this World, has also been its House, its Mantle, its Cabinet and Tabernacle Here:
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It has also been it, by which the Soul hath acted, in which it hath wrought,
It has also been it, by which the Soul hath acted, in which it hath wrought,
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and by which its excellent appearances have been manifested. And it shall also there be its copartner and sharer in its glory.
and by which its excellent appearances have been manifested. And it shall also there be its copartner and sharer in its glory.
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Wherefore as the Body here did partake of Soul Excellencies, and was also conformed to its spiritual and regenerate Principles;
Wherefore as the Body Here did partake of Soul Excellencies, and was also conformed to its spiritual and regenerate Principles;
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so it shall be hereafter a partaker of that Glory with which the Soul shall be filled;
so it shall be hereafter a partaker of that Glory with which the Soul shall be filled;
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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.
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.
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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 it is a gracious Soul (I speak now of the Regenerate) and in that World, it shall be a glorious one.
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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:
In this World the Body was conformable to the Soul as it was gracious and in that World it shall be conformable to it, as its glorious:
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conformable, I say, by partaking of that Glory, that then the Soul shall partake of;
conformable, I say, by partaking of that Glory, that then the Soul shall partake of;
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yea, it shall also have an additional glory to adorn, and make it yet the more capable of being serviceable to it,
yea, it shall also have an additional glory to adorn, and make it yet the more capable of being serviceable to it,
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and with it in its great acts before God in eternal glory. O, What great things are the Souls of the Sons of Men!
and with it in its great acts before God in Eternal glory. Oh, What great things Are the Souls of the Sons of Men!
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9. But again, as the Soul is thus capable of enjoying God in Glory, and of prying into these Mysteries that are in him:
9. But again, as the Soul is thus capable of enjoying God in Glory, and of prying into these Mysteres that Are in him:
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so it is capable with great prosundity to dive into the mysterious depths of Hell.
so it is capable with great prosundity to dive into the mysterious depths of Hell.
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Hell is a place, and state utterly unknown to any in this visible World, excepting the Souls of Men;
Hell is a place, and state utterly unknown to any in this visible World, excepting the Souls of Men;
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nor shall any for ever be capable of understanding the Miseries thereof, save Souls and fallen Angels.
nor shall any for ever be capable of understanding the Misery's thereof, save Souls and fallen Angels.
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Now I think as the Joys of Heaven stand not only in speculation or in beholding of Glory,
Now I think as the Joys of Heaven stand not only in speculation or in beholding of Glory,
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but in a sensible Enjoyment and unspeakable Pleasure, which these Glories will yield to the Soul: So the Torments of Hell will not stand in the present lashes and stroaks which by the Flames of eternal Fire God will scourge the Ungodly with;
but in a sensible Enjoyment and unspeakable Pleasure, which these Glories will yield to the Soul: So the Torments of Hell will not stand in the present Lashes and Strokes which by the Flames of Eternal Fire God will scourge the Ungodly with;
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but the Torments of Hell stand much, if not in the greatest part of them, in those deep thoughts and apprehensions, which Souls in the next World will have of the Nature and Occasions of Sin; of God, and of separation from him;
but the Torments of Hell stand much, if not in the greatest part of them, in those deep thoughts and apprehensions, which Souls in the next World will have of the Nature and Occasions of since; of God, and of separation from him;
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of the Eternity of those Miseries, and of the utter Impossibility of their help, ease, or deliverance for ever.
of the Eternity of those Misery's, and of the utter Impossibility of their help, ease, or deliverance for ever.
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O, damned Souls will have thoughts that will clash with Glory, clash with Justice, clash with Law, clash with it self, clash with Hell,
O, damned Souls will have thoughts that will clash with Glory, clash with justice, clash with Law, clash with it self, clash with Hell,
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and with the everlastingness of Misery;
and with the everlastingness of Misery;
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but the Point, the Edge, and the Poison of all these thoughts will still be gauling,
but the Point, the Edge, and the Poison of all these thoughts will still be gauling,
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and dropping, and spuing out their stings into the Sore, grieved, wounded, and fretted place, which is the Conscience, though not the Conscience only.
and dropping, and spuing out their stings into the Soar, grieved, wounded, and fretted place, which is the Conscience, though not the Conscience only.
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For I may say of the Souls in Hell, that they all over are but one wound, one sore.
For I may say of the Souls in Hell, that they all over Are but one wound, one soar.
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Miseries as well as mercies, sharpen and make quick the Apprehensions of the Soul. Behold Spira in his Book ▪ Cain in his Guilt,Misery's as well as Mercies, sharpen and make quick the Apprehensions of the Soul. Behold Spira in his Book ▪ Cain in his Gilded,
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and Saul with the Witch of Endor, and you shall see Men ripened, Men inlarged and greatned in their fancies, imaginations and apprehensions,
and Saul with the Witch of Endor, and you shall see Men ripened, Men enlarged and greatened in their fancies, Imaginations and apprehensions,
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though not about God, and Heaven and Glory; yet about their Loss, their Misery, and their Woe, and their Hells.
though not about God, and Heaven and Glory; yet about their Loss, their Misery, and their Woe, and their Hells.
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10. Nor doth their ability to bear (if it be proper to say they bear, those dolors which there for ever, they shall endure) a little demonstrate their greatness.
10. Nor does their ability to bear (if it be proper to say they bear, those dolors which there for ever, they shall endure) a little demonstrate their greatness.
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Everlasting burning, devouring fire, perpetual pains, gnawing worms, utter darkness and the ireful words, face and strokes of divine and infinite Justice, will not, cannot, make this Soul extinct, as I said before:
Everlasting burning, devouring fire, perpetual pains, gnawing worms, utter darkness and the ireful words, face and Strokes of divine and infinite justice, will not, cannot, make this Soul extinct, as I said before:
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I think it is not so proper to say, the Soul that is damned for Sin doth bear these things,
I think it is not so proper to say, the Soul that is damned for since does bear these things,
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as to say it doth ever sink under them;
as to say it does ever sink under them;
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and therefore their place of torment is called the bottomless Pit, because they are ever sinking,
and Therefore their place of torment is called the bottomless Pit, Because they Are ever sinking,
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and shall never come there where they will find any stay. Yet they live under wrath, but yet only so as to be sensible of it,
and shall never come there where they will find any stay. Yet they live under wrath, but yet only so as to be sensible of it,
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as to smart and be in perpetual anguish by reason of the intollerableness of their burthen.
as to smart and be in perpetual anguish by reason of the intolerableness of their burden.
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But doth not their thus living, abiding, and retaining a Being (or what you will call it) demonstrate the greatness and might of the Soul? Alas!
But does not their thus living, abiding, and retaining a Being (or what you will call it) demonstrate the greatness and might of the Soul? Alas!
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Heaven and Earth are short of this greatness, for these though under less judgment by far, do fade and wax old like a Moth-eaten Garment,
Heaven and Earth Are short of this greatness, for these though under less judgement by Far, do fade and wax old like a Moth-eaten Garment,
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and in their time will vanish away to nothing.
and in their time will vanish away to nothing.
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Also we see how quickly the Body, when the Soul is under a fear of the rebukes of Justice;
Also we see how quickly the Body, when the Soul is under a Fear of the rebukes of justice;
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How soon I say, it wastes, molders away, and crimbleth into the Grave;
How soon I say, it wastes, moulders away, and crimbleth into the Grave;
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but the Soul is yet strong and abides sensible to be dealt withal for Sin, by everlasting burnings.
but the Soul is yet strong and abides sensible to be dealt withal for since, by everlasting burnings.
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11. The Soul by God's Ordinance while this world lasts, has a time appointed it to forsake and leave the Body to be turned again to the Dust as it was,
11. The Soul by God's Ordinance while this world lasts, has a time appointed it to forsake and leave the Body to be turned again to the Dust as it was,
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and this separation is made by death: Therefore the Body must cease for a time to have sense or life, or motion;
and this separation is made by death: Therefore the Body must cease for a time to have sense or life, or motion;
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and a little thing brings it now into this state: But in the next World the wicked shall partake of none of this;
and a little thing brings it now into this state: But in the next World the wicked shall partake of none of this;
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for the Body and the Soul being at the Resurrection rejoyned, this death that once did rend them asunder, is for ever overcome and extinct;
for the Body and the Soul being At the Resurrection rejoined, this death that once did rend them asunder, is for ever overcome and extinct;
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so that these two which lived in Sin ▪ must for ever be yoked together in Hell.
so that these two which lived in since ▪ must for ever be yoked together in Hell.
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Now there the Soul being joyned to the Body, and death which before did separate them, being utterly taken away;
Now there the Soul being joined to the Body, and death which before did separate them, being utterly taken away;
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the Soul retains not only its own being, but also continueth the Body to be,
the Soul retains not only its own being, but also Continueth the Body to be,
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and to suffer sensibly the Pains of Hell without those decays that it uses to sustain.
and to suffer sensibly the Pains of Hell without those decays that it uses to sustain.
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And the Reason why this death shall then be taken away, is, because Justice in its bestowing its rewards for transgressions, may not be interrupted:
And the Reason why this death shall then be taken away, is, Because justice in its bestowing its rewards for transgressions, may not be interrupted:
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but that Body and Soul as they lived and acted in sin together, might be destroyed for sin in Hell together:
but that Body and Soul as they lived and acted in since together, might be destroyed for since in Hell together:
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Destroyed, I say, but with such a Destruction, which though it is everlasting, will not put a Period to their sensible suffering, the vengeance of eternal Fire.
Destroyed, I say, but with such a Destruction, which though it is everlasting, will not put a Period to their sensible suffering, the vengeance of Eternal Fire.
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This death therefore, though that also be the Wages of Sin, would now, were it suffered to continue, be an hindrance to the making known of the Wrath of God,This death Therefore, though that also be the Wages of since, would now, were it suffered to continue, be an hindrance to the making known of the Wrath of God,
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and also of the created Power and Might of the Soul. 1. It would hinder the making known of the Wrath of God,
and also of the created Power and Might of the Soul. 1. It would hinder the making known of the Wrath of God,
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for it would take the Body out of the way, and make it uncapable of sensible suffering for sin,
for it would take the Body out of the Way, and make it uncapable of sensible suffering for since,
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and so removing one of the Objects of Vengeance, the Power of God's Wrath would be so far undiscovered. 2. It would also hinder the Manifestation of the Power and Might of the Soul, which is discovered much by its abiding to re•in its own being while the Wrath of God is grap•ng with it:
and so removing one of the Objects of Vengeance, the Power of God's Wrath would be so Far undiscovered. 2. It would also hinder the Manifestation of the Power and Might of the Soul, which is discovered much by its abiding to re•in its own being while the Wrath of God is grap•ng with it:
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and more, by its continuing to the Body 〈 ◊ 〉 sensible being with it self.
and more, by its Continuing to the Body 〈 ◊ 〉 sensible being with it self.
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Death therefore must now be removed, that the •oul may be made the Object of Wrath without •olestation or interruption.
Death Therefore must now be removed, that the •oul may be made the Object of Wrath without •olestation or interruption.
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That the Soul, did I •y? yea, that Soul and Body both might be so.
That the Soul, did I •y? yea, that Soul and Body both might be so.
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Death •ould now be a Favour, though once the Fruit of •in, and also the Wages thereof, might it now be •uffered to continue:
Death •ould now be a Favour, though once the Fruit of •in, and also the Wages thereof, might it now be •uffered to continue:
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because it would case the Soul •f some of its burthen.
Because it would case the Soul •f Some of its burden.
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For a tormented Body can•ot but be a burthen to a Spirit, and so the wise Man •nsmuates,
For a tormented Body can•ot but be a burden to a Spirit, and so the wise Man •nsmuates,
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when he says, The Spirit of a Man will •stain his infirmity:
when he Says, The Spirit of a Man will •stain his infirmity:
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that is, bear up under it, but •et so, as that it feels it a Burthen.
that is, bear up under it, but •et so, as that it feels it a Burden.
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We see that •ecause of the Sympathy that is between Body and •oul, how one is burthened if the other be grieved.
We see that •ecause of the sympathy that is between Body and •oul, how one is burdened if the other be grieved.
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A sick Body is a Burthen to the Soul, and a wounded Spirit is a Burthen to the Body:
A sick Body is a Burden to the Soul, and a wounded Spirit is a Burden to the Body:
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A wounded Spirit who •an bear? but death must not remove this burthen, but the Soul must have the Body for a Burthen,A wounded Spirit who •an bear? but death must not remove this burden, but the Soul must have the Body for a Burden,
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and the Body must have the Soul for a Burthen, and both must have the Wrath of God for a Burthen.
and the Body must have the Soul for a Burden, and both must have the Wrath of God for a Burden.
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O therefore, here will be burthen upon burthen, and all upon the Soul, for the Soul will be the chief Seat of this burthen.
O Therefore, Here will be burden upon burden, and all upon the Soul, for the Soul will be the chief Seat of this burden.
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But thus much to shew you the Greatness of the Soul. I shall now come to the second Thing which was propounded to be spoken to:
But thus much to show you the Greatness of the Soul. I shall now come to the second Thing which was propounded to be spoken to:
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and that is to shew you what we are to understand by losing of the Soul, or what the Loss of the Soul is, What shall a Man give in exchange for his Soul.
and that is to show you what we Are to understand by losing of the Soul, or what the Loss of the Soul is, What shall a Man give in exchange for his Soul.
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1. The Loss of the Soul is a Loss, in the Nature of it peculiar to it self.
1. The Loss of the Soul is a Loss, in the Nature of it peculiar to it self.
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There is no such Lo• as to the Nature of Loss as is the Loss of the So• For that he that hath lost his Soul, has lost himse• In all other Losses it is possible for a Man to save him•self,
There is no such Lo• as to the Nature of Loss as is the Loss of the So• For that he that hath lost his Soul, has lost himse• In all other Losses it is possible for a Man to save him•self,
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but he that loseth his Soul, loseth himself;
but he that loses his Soul, loses himself;
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F• what is a Man advantaged, if he gain the who• World, and lose himself? So Luke has it. F• what is a Man advantaged, if he gain the who• World, and loose himself? So Lycia has it.
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Wherefor• the Loss of the Soul is a Loss that cannot be parallel• He that loseth himself, loseth his all, his lasting a• for himself is his all, his all in the most comprehen• sive Sence:
Wherefor• the Loss of the Soul is a Loss that cannot be parallel• He that loses himself, loses his all, his lasting a• for himself is his all, his all in the most comprehen• sive Sense:
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What mattereth it what a Man gets, i• by the getting thereof he loseth himself? Suppose• Man goeth to the Indies for Gold,
What mattereth it what a Man gets, i• by the getting thereof he loses himself? Suppose• Man Goes to the Indies for Gold,
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and he loadet• his Ship therewith, but at his return, that Sea tha• carried him thither, swallows him up,
and he loadet• his Ship therewith, but At his return, that Sea tha• carried him thither, Swallows him up,
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now what ha• he got? but this is but a lean Similitude with re• ference to the Matter in hand, to wit, to set fort• the Loss of the Soul. Suppose a Man that has bee• at the Indies for Gold, should at his return himsel• be taken by them of Algiers, and there made a Slav• of,
now what ha• he god? but this is but a lean Similitude with re• ference to the Matter in hand, to wit, to Set fort• the Loss of the Soul. Suppose a Man that has bee• At the Indies for Gold, should At his return himsel• be taken by them of Algiers, and there made a Slav• of,
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and there be hunger-bit, and beaten till his bon• are broken;
and there be hunger-bit, and beaten till his bon• Are broken;
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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:
What has he god? What is he advantaged by his rich adventure? perhaps you will say, He has god Gold enough to obtain his ransom:
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Indeed this may be, and therefore no similitude can• be found, that can fully amplifie the Matter.
Indeed this may be, and Therefore no similitude can• be found, that can Fully amplify the Matter.
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For wha• shall a Man give in exchange for his Soul? It is a Loss that standeth by it self, there is not another like it:For wha• shall a Man give in exchange for his Soul? It is a Loss that Stands by it self, there is not Another like it:
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or unto which it may be compared, 'tis only like it self, 'tis singular, 'tis the chief of all losses, the highest, the greatest Loss.
or unto which it may be compared, it's only like it self, it's singular, it's the chief of all losses, the highest, the greatest Loss.
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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,For what shall a Man give in exchange for his Soul? A Man may loose his Wife, his Children, his Estate, his Liberty, and his Life, and have all made up again,
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and have all restored with •dvantage, and may therefore, notwithstanding all •ese losses, be far enough off from losing of himself; for he may lose his life and save it:
and have all restored with •dvantage, and may Therefore, notwithstanding all •ese losses, be Far enough off from losing of himself; for he may loose his life and save it:
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yea, some•imes the only way to save that is to lose it:
yea, some•imes the only Way to save that is to loose it:
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but •hen a Man has lost himself, his Soul, then all is gone, •o all intents and purposes.
but •hen a Man has lost himself, his Soul, then all is gone, •o all intents and Purposes.
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There is no word says, •e that loses his Soul, shall save it:
There is no word Says, •e that loses his Soul, shall save it:
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but contrary-wise, •he Text supposeth, that a Man has lost his Soul, and •hen demands if any can answer it, What shall a Man •ive in exchange for his Soul? All then that he gains •hat loseth his Soul is only this, he has gained a Loss, •e has purchased the Loss of Losses, he has nothing •eft him now but his Loss;
but contrariwise, •he Text Supposeth, that a Man has lost his Soul, and •hen demands if any can answer it, What shall a Man •ive in exchange for his Soul? All then that he gains •hat loses his Soul is only this, he has gained a Loss, •e has purchased the Loss of Losses, he has nothing •eft him now but his Loss;
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but the Loss of himself, of his whole self.
but the Loss of himself, of his Whole self.
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He that loseth his life for Christ, •hall save it, but he that loseth himself for Sin, and for •he World, shall lose himself to perfection of loss;
He that loses his life for christ, •hall save it, but he that loses himself for since, and for •he World, shall loose himself to perfection of loss;
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•e has lost himself, and there's the full Point.
•e has lost himself, and there's the full Point.
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There are several things fall under this first head, upon which I would touch a little.
There Are several things fallen under this First head, upon which I would touch a little.
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1. He that has lost his Soul has lost himself: Now he that has lost himself, is no more at his own dispose;
1. He that has lost his Soul has lost himself: Now he that has lost himself, is no more At his own dispose;
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while a Man enjoys himself, he is at his own dispose.
while a Man enjoys himself, he is At his own dispose.
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A single Man, a free Man, a rich Man, a poor Man, any Man that enjoys himself 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.
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I speak after the manner of Men; but he that has lost himself is not at his own dispose.
I speak After the manner of Men; but he that has lost himself is not At his own dispose.
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He is as I may say, now out of his own hands:
He is as I may say, now out of his own hands:
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he has lost himself, his Soul self, his own self, his whole self by Sin, and Wrath, and Hell hath found him:
he has lost himself, his Soul self, his own self, his Whole self by since, and Wrath, and Hell hath found him:
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he is therefore now no more at his own dispose, but at the dispose of Justice, of Wrath and Hell.
he is Therefore now no more At his own dispose, but At the dispose of justice, of Wrath and Hell.
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He is committed to Prison, to Hell Prison, there to abide, not a pleasure, not as long and as little time as he will,
He is committed to Prison, to Hell Prison, there to abide, not a pleasure, not as long and as little time as he will,
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but the Term appointed by his Judge: Nor may he the• chuse his own affliction, neither for manner, me•sure, or continuance.
but the Term appointed by his Judge: Nor may he the• choose his own affliction, neither for manner, me•sure, or Continuance.
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'Tis God that will spread th• Fire and Brimstone under him, it is God that w• pile up wrath upon him,
It's God that will spread th• Fire and Brimstone under him, it is God that w• pile up wrath upon him,
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and it is God himself th• will blow the Fire.
and it is God himself th• will blow the Fire.
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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 n• more at his own dispose, And the Breath of the Lord, like 〈 ◊ 〉 Stream of Brimstone does kindle it: And thus it 〈 ◊ 〉 manifest that he that has lost himself, his Soul is n• more At his own dispose,
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but at the dispose of the• that find him.
but At the dispose of the• that find him.
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2. Again, As he that has lost himself is no• at his own dispose, so neither is he at liberty to dispos• of what he has,
2. Again, As he that has lost himself is no• At his own dispose, so neither is he At liberty to dispos• of what he has,
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for the Man that has lost himself• has something yet of his own.
for the Man that has lost himself• has something yet of his own.
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The Text implie• that his Soul is his when lost, yea when that and hi• all, himself is lost:
The Text implie• that his Soul is his when lost, yea when that and hi• all, himself is lost:
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but as he cannot dispose of himself, so he cannot dispose of what he hath: let m• take leave to make out my meaning;
but as he cannot dispose of himself, so he cannot dispose of what he hath: let m• take leave to make out my meaning;
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If he that i• lost, that has lost himself, has not, notwithstanding• some thing that in some sence may be called his own then he that is lost is nothing.
If he that i• lost, that has lost himself, has not, notwithstanding• Some thing that in Some sense may be called his own then he that is lost is nothing.
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The Man that is i• Hell has yet the Powers, the Sences and Passions 〈 ◊ 〉 his Soul;
The Man that is i• Hell has yet the Powers, the Senses and Passion 〈 ◊ 〉 his Soul;
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for not he nor his Soul must be though• to be stript of these; for then he would be lowe• than the Brute;
for not he nor his Soul must be though• to be stripped of these; for then he would be lowe• than the Brutus;
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but yet all these since he is ther• are by God improved against himself;
but yet all these since he is ther• Are by God improved against himself;
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or if you wil• the Point of this Man's Sword is turned against hi• own Heart,
or if you wil• the Point of this Man's Sword is turned against hi• own Heart,
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and made to pierce his own Liver.
and made to pierce his own Liver.
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The Soul by being in Hell, loseth nothing of it• aptness to think, its quickness to pierce, to pry, an• to understand: nay, Hell has ripèned it in all the• things;
The Soul by being in Hell, loses nothing of it• aptness to think, its quickness to pierce, to pry, an• to understand: nay, Hell has ripèned it in all the• things;
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but I say, the Soul with its Improvements a• to these (or any thing else) is not in the hand of hi• •hat hath lost himself to manage for his own advan•age,
but I say, the Soul with its Improvements a• to these (or any thing Else) is not in the hand of hi• •hat hath lost himself to manage for his own advan•age,
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but in the Hand, and in the Power, and to be •isposed as is thought meet by him into whose re•enging hand by sin he has delivered himself:
but in the Hand, and in the Power, and to be •isposed as is Thought meet by him into whose re•enging hand by since he has Delivered himself:
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to wit, •n the Hand of God:
to wit, •n the Hand of God:
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so then God now has the Vi•tory, and disposeth of all the Powers, Sences and •assions of the Soul for the chast•zing of him that •as lost himself.
so then God now has the Vi•tory, and Disposeth of all the Powers, Senses and •assions of the Soul for the chast•zing of him that •as lost himself.
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Now the Understanding is only •mployed and improved in, and about the appre•ending of such things as will be like Daggers at the •eart:
Now the Understanding is only •mployed and improved in, and about the appre•ending of such things as will be like Daggers At the •eart:
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to wit about Justice, Sin, Hell and Eternity, •o grieve and break the Spirit of the Damned;
to wit about justice, since, Hell and Eternity, •o grieve and break the Spirit of the Damned;
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yea, •o break, to wound, and to tear the Soul in pieces.
yea, •o break, to wound, and to tear the Soul in Pieces.
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•he depths of Sin which the Man has loved, the •ood Nature of God whom the Man has hated, the Blessings of Eternity which the Soul has despised •hall now be understood by him, more than ever:
•he depths of since which the Man has loved, the •ood Nature of God whom the Man has hated, the Blessings of Eternity which the Soul has despised •hall now be understood by him, more than ever:
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•ut yet so only, as to increase grief and sorrow, by •mproving of the good and of the evil of the things •nderstood, to the greater wounding of the Spirit:
•ut yet so only, as to increase grief and sorrow, by •mproving of the good and of the evil of the things •nderstood, to the greater wounding of the Spirit:
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•herefore now, every touch that the Understanding •all give to the Memory will be as a touch of a r•d •ot Iron;
•herefore now, every touch that the Understanding •all give to the Memory will be as a touch of a r•d •ot Iron;
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or like a draught of scalding Lead poured •own the Throat.
or like a draught of scalding Led poured •own the Throat.
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The Memory also letteth these •ings down upon the Conscience with no less terror •nd perplexity.
The Memory also lets these •ings down upon the Conscience with no less terror •nd perplexity.
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And now the Fancy or Imagination •oth start and stare like a Man by fears, bereft of •its,
And now the Fancy or Imagination •oth start and stare like a Man by fears, bereft of •its,
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and doth exercise it self, or rather is exercised •y the Hand of revenging Justice,
and does exercise it self, or rather is exercised •y the Hand of revenging justice,
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so about the •readth and depth of present and future punish•ents, as to lay the Soul as on a burning Rack.
so about the •readth and depth of present and future punish•ents, as to lay the Soul as on a burning Rack.
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Now •so the Judgment, as with a mighty Maul driveth •o•n the Soul in the sence and pangs of everlasting •isery, into that Pit that has no bottom;
Now •so the Judgement, as with a mighty Maul drives •o•n the Soul in the sense and pangs of everlasting •isery, into that Pit that has no bottom;
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yea, it •eth again, and as with a Hammer it rivetteth e•ery •rful thought and apprehension of the Soul so fast that it can never be loosed again for ever and ever. Alas!
yea, it •eth again, and as with a Hammer it rivet e•ery •rful Thought and apprehension of the Soul so fast that it can never be loosed again for ever and ever. Alas!
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Now the Conscience can sleep, be dull, be misled, or flatter no longer; No, it must now cry out, understanding will make it; Memory will make it;
Now the Conscience can sleep, be dull, be misled, or flatter no longer; No, it must now cry out, understanding will make it; Memory will make it;
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fancy or imagination will make it:
fancy or imagination will make it:
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Now I say, it will cry out of Sin, of Justice, and of the Terribleness of the Punishment that hath swallowed him up that has lost himself.
Now I say, it will cry out of since, of justice, and of the Terribleness of the Punishment that hath swallowed him up that has lost himself.
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Here will be no forgetfulness, yet nothing shall be thought on but that which will wound & kill;
Here will be no forgetfulness, yet nothing shall be Thought on but that which will wound & kill;
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here will be no time, cause or mean• for diversion, all will stick and gnaw like a Viper.
Here will be no time, cause or mean• for diversion, all will stick and gnaw like a Viper.
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N• the memory will go out to, where Sin was heretofore committed, it will also go out to the Word that did forbid it.
N• the memory will go out to, where since was heretofore committed, it will also go out to the Word that did forbid it.
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The V•derstanding also, and the Judgmen• too, will now consider of the pretended Necessit• that the Man had to break the Commandments o• God,
The V•derstanding also, and the Judgmen• too, will now Consider of the pretended Necessit• that the Man had to break the commandments o• God,
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and of the seasonableness of the Cautions, an• of the Convictions which were given him to forbea• by all which more load will be laid upon him that h• lost himself;
and of the seasonableness of the Cautions, an• of the Convictions which were given him to forbea• by all which more load will be laid upon him that h• lost himself;
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for here all the Powers, Sences a•• Passions of the Soul must be made self-burner• self-tormenters, self executioners by the j• Judgment of God;
for Here all the Powers, Senses a•• Passion of the Soul must be made self-burner• self-tormenters, self executioners by the j• Judgement of God;
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also all that the Will sha• do in this place, shall be but to wish for eas• but the wish shall only be such as shall on•• seem to lift up,
also all that the Will sha• do in this place, shall be but to wish for eas• but the wish shall only be such as shall on•• seem to lift up,
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for the Cable Rope of despair sha• with violence pull him down again.
for the Cable Rope of despair sha• with violence pull him down again.
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The will i• deed will wish for ease, and so will the mind, &c. b• all these wishers will by wishing arrive to no mo• advantage but to make despair which is the mo• twinging stripe of Hell to cut yet deeper into t•• whole Soul of him that has lost himself:
The will i• deed will wish for ease, and so will the mind, etc. b• all these wishers will by wishing arrive to no mo• advantage but to make despair which is the mo• twinging stripe of Hell to Cut yet Deeper into t•• Whole Soul of him that has lost himself:
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Where fo• after all that can be wisht for: they return again• their burning Chair, where they sit and bewail the• misery.
Where fo• After all that can be wished for: they return again• their burning Chair, where they fit and bewail the• misery.
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Thus will all the Powers, Sences and P•••ons of the Soul of him that has lost himself, 〈 ◊ 〉 of his own power to dispose for his advantage;
Thus will all the Powers, Senses and P•••ons of the Soul of him that has lost himself, 〈 ◊ 〉 of his own power to dispose for his advantage;
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and will be only in the Hand and under the Management of the revenging Justice of God.
and will be only in the Hand and under the Management of the revenging justice of God.
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And herein will that state of the Damned be worse than it is now with the fallen Angels; for though the fallen Angels are now cast down to Hell, in Chains,
And herein will that state of the Damned be Worse than it is now with the fallen Angels; for though the fallen Angels Are now cast down to Hell, in Chains,
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and sure in themselves at last to partake of eternal judgment; yet at present they are not so bound up as the lamned Sinners shall be:
and sure in themselves At last to partake of Eternal judgement; yet At present they Are not so bound up as the lamned Sinners shall be:
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for not withstanding their Chains and their being the Prisoners of the horrible Hells:
for not withstanding their Chains and their being the Prisoners of the horrible Hells:
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yet they have a kind of liberty granted them, and that liberty will last till the time appointed;
yet they have a kind of liberty granted them, and that liberty will last till the time appointed;
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to tempt, to plot, to contrive and invent their mischiefs against the Son of God and his. And though Satan knows that this at last will work for his future condemnation,
to tempt, to plot, to contrive and invent their mischiefs against the Son of God and his. And though Satan knows that this At last will work for his future condemnation,
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yet at present he finds it some diversion to his trembling mind, and obtains through his being so busily imploying of himself against the Gospel and its professors, something to sport and refresh himself withal;
yet At present he finds it Some diversion to his trembling mind, and obtains through his being so busily employing of himself against the Gospel and its professors, something to sport and refresh himself withal;
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yea, and doth procure to himself some small crumbs of minutes of forgetfulness of his own present misery,
yea, and does procure to himself Some small crumbs of minutes of forgetfulness of his own present misery,
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and of the Judgment that is yet to pass upon him;
and of the Judgement that is yet to pass upon him;
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but this priviledge will then be denied to him that has lost himself, there will be no cause nor matter for diversion; there it will (as in the old World) rain day and night Fire and Brimstone from the Lord out of Heaven upon them;
but this privilege will then be denied to him that has lost himself, there will be no cause nor matter for diversion; there it will (as in the old World) rain day and night Fire and Brimstone from the Lord out of Heaven upon them;
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misery is fixed, the Worm will be always sucking at, and gnawing of, their Soul: Also as I have said afore, all the Powers, Sences and Passions of the Soul will throw their Darts inwards,
misery is fixed, the Worm will be always sucking At, and gnawing of, their Soul: Also as I have said afore, all the Powers, Senses and Passion of the Soul will throw their Darts inward,
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yea, of God will be made to do it to the utter unspeakable and endless torment of him that has lost himself. Again,
yea, of God will be made to do it to the utter unspeakable and endless torment of him that has lost himself. Again,
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3. All therefore that he that has lost himself can do, is to sit down by the Loss;
3. All Therefore that he that has lost himself can do, is to fit down by the Loss;
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Do I say he can do this? Oh! if that could be, it would be to such a Mercy;
Do I say he can do this? Oh! if that could be, it would be to such a Mercy;
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I must therefore here correct my self, that th•y cannot do, for to sit down by the Loss, implies, a Patient enduring,
I must Therefore Here correct my self, that th•y cannot do, for to fit down by the Loss, Implies, a Patient enduring,
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but there will be no such grace as patience in Hell with him that has lost himself;
but there will be no such grace as patience in Hell with him that has lost himself;
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here will also want a bottom for patience, to wit, the Providence of God for a Providence of God,
Here will also want a bottom for patience, to wit, the Providence of God for a Providence of God,
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though never so dismal, is a bottom for patience to the afflicted:
though never so dismal, is a bottom for patience to the afflicted:
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but Men go not to Hell by Providence, but by Sin. Now Sin being the Cause other effects are wrought;
but Men go not to Hell by Providence, but by Sin. Now since being the Cause other effects Are wrought;
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for they that go to Hell, and that there miserably perish, shall never say it was God by his providence that brought me hither,
for they that go to Hell, and that there miserably perish, shall never say it was God by his providence that brought me hither,
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and so shall not have that on which to lean and stay themselves.
and so shall not have that on which to lean and stay themselves.
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They shall justifie God, and lay the sault upon themselves, concluding that it was sin with which their Souls did voluntarily work;
They shall justify God, and lay the salt upon themselves, concluding that it was since with which their Souls did voluntarily work;
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yea, which their Souls did such in as sweet Milk, that is the Cause of this their torment.
yea, which their Souls did such in as sweet Milk, that is the Cause of this their torment.
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Now this will work a•ter another manner and will produce quite another thing than patience, or a Patient enduring of their torment;
Now this will work a•ter Another manner and will produce quite Another thing than patience, or a Patient enduring of their torment;
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for their seeing that they are not only lost, but have lost themselves, and that against the ordinary means that of God was provided to prevent that loss;
for their seeing that they Are not only lost, but have lost themselves, and that against the ordinary means that of God was provided to prevent that loss;
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yea, when they shall see what a base thing Sin is, how that it is the very worst of things,
yea, when they shall see what a base thing since is, how that it is the very worst of things,
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and that which also makes all things had; and that for the sake of that they have lost themselves;
and that which also makes all things had; and that for the sake of that they have lost themselves;
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this will make them •ret, and gnash and gnaw with anger themselves;
this will make them •ret, and gnash and gnaw with anger themselves;
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this will set all the Passions of the S•ul save love (for that I think will be stark dead) all in a Rage, all in a self-tormenting Fire.
this will Set all the Passion of the S•ul save love (for that I think will be stark dead) all in a Rage, all in a self-tormenting Fire.
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You know there is nothing that will sooner put a Man into, and manage his rage against himself,
You know there is nothing that will sooner put a Man into, and manage his rage against himself,
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than will a full Conviction in his Conscience, that by his own only folly, and that against caution,
than will a full Conviction in his Conscience, that by his own only folly, and that against caution,
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and councel and reason to the contrary, he h•th brought himself into extream distress and misery.
and council and reason to the contrary, he h•th brought himself into extreme distress and misery.
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But how much more will it make this fire burn, when he shall see all this is come upon him for a Toy for a Bauble,
But how much more will it make this fire burn, when he shall see all this is come upon him for a Toy for a Bauble,
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for a thing that is worse than nothing.
for a thing that is Worse than nothing.
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Why this is the case with him that has lost himself and therefore he cannot sit down by the Loss, cannot be at quiet under the Sense of his Loss.
Why this is the case with him that has lost himself and Therefore he cannot fit down by the Loss, cannot be At quiet under the Sense of his Loss.
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For sharply and wonderful piercingly, considering the Loss of himself, and the Cause thereof which is Sin, he salls to a tearing of himself in pieces with thoughts as hot as the Coals of Juniper,
For sharply and wondered piercingly, considering the Loss of himself, and the Cause thereof which is since, he salls to a tearing of himself in Pieces with thoughts as hight as the Coals of Juniper,
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and to a gnashing upon himself for this;
and to a gnashing upon himself for this;
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also the divine Wisdom and Justice of God helpeth on this self-tormenter in his self-•ormenting work, by holding the Justice of the Law against which he has offended,
also the divine Wisdom and justice of God Helpeth on this self-tormenter in his self-•ormenting work, by holding the justice of the Law against which he has offended,
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and the unreasonableness of such offence continually before his Face.
and the unreasonableness of such offence continually before his Face.
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For if to an inlightned Man who is in the door of hope, the sight of all past evil Practices will work in him vexation of Spirit to see what fools we were, how can it but be to them that go to Hell a vexation, only to understand the Report, the Report that God did give them of Sin, of his Grace, of Hell, and of everlasting Damnation;
For if to an enlightened Man who is in the door of hope, the sighed of all past evil Practices will work in him vexation of Spirit to see what Fools we were, how can it but be to them that go to Hell a vexation, only to understand the Report, the Report that God did give them of since, of his Grace, of Hell, and of everlasting Damnation;
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and yet that they should be such fools to go thither. But to pursue this head no further I will come now to the next thing. and yet that they should be such Fools to go thither. But to pursue this head no further I will come now to the next thing.
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2. As the Loss of the Soul is in the Nature of the Loss, a Loss peculiar to it self.
2. As the Loss of the Soul is in the Nature of the Loss, a Loss peculiar to it self.
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So the Loss of the Soul is a double Loss; it is, I say, a Loss that i• double, lost both by Man and God;
So the Loss of the Soul is a double Loss; it is, I say, a Loss that i• double, lost both by Man and God;
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Man has lost it, and by that Loss has lost himself, God has lost it, and by that Loss it is cast away.
Man has lost it, and by that Loss has lost himself, God has lost it, and by that Loss it is cast away.
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And to make this a little plainer unto you, I suppose it will be readily granted that Men do lose their Souls,
And to make this a little plainer unto you, I suppose it will be readily granted that Men do loose their Souls,
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but now how doth God lose it? The Soul is God's as well as Mans;
but now how does God loose it? The Soul is God's as well as men;
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Mans because it is of themselves, God's because it is his Creature; God has made us this Soul, and hence it is that all Souls are his. men Because it is of themselves, God's Because it is his Creature; God has made us this Soul, and hence it is that all Souls Are his.
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Now the Loss of the Soul doth not only stand in the Sin of Man, but in the Justice of God;
Now the Loss of the Soul does not only stand in the since of Man, but in the justice of God;
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hence he says, What is a Man advantaged, if he gains the whole World, and lose himself, or be cast away. Now this last clause [ or be cast away ] is not spoken to shew what he that has lost his Soul has done (though a Man may also be said to cast away himself) but to shew what God will do to those that have lost themselves:
hence he Says, What is a Man advantaged, if he gains the Whole World, and loose himself, or be cast away. Now this last clause [ or be cast away ] is not spoken to show what he that has lost his Soul has done (though a Man may also be said to cast away himself) but to show what God will do to those that have lost themselves:
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what God will add to that Loss.
what God will add to that Loss.
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God will not cast away a righteous Man, but God will cast away the wicked, such a wicked one as by the Text is under our consideration.
God will not cast away a righteous Man, but God will cast away the wicked, such a wicked one as by the Text is under our consideration.
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This then is that which God will add, and so make the sad state of them that lose themselves double.
This then is that which God will add, and so make the sad state of them that loose themselves double.
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The Man for Sin has lost himself, and God by Justice will cast him away:
The Man for since has lost himself, and God by justice will cast him away:
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according to that of Abigail to David, The Soul of my Lord, said she, shall be bound in the bundle of life with the Lord thy God,
according to that of Abigail to David, The Soul of my Lord, said she, shall be bound in the bundle of life with the Lord thy God,
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and the Souls of thine enemies, them shall he sling out, as out of the midst of a Sling. and the Souls of thine enemies, them shall he sling out, as out of the midst of a Sling.
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So that here is God's hand as well as Man's; Man 's by Sin, and God 's by Justice. God shall cast them away;
So that Here is God's hand as well as Man's; Man is by since, and God is by justice. God shall cast them away;
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wherefore in the Text above-mentioned, he doth not say, or cast away himself, as meaning the act of the Man whose Soul is lost,
Wherefore in the Text abovementioned, he does not say, or cast away himself, as meaning the act of the Man whose Soul is lost,
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but, or be cast away, supposing a second Person joyning with the Man himself in the making up of the greatness of the Loss of Soul:
but, or be cast away, supposing a second Person joining with the Man himself in the making up of the greatness of the Loss of Soul:
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to wit, God himself, who will verily cast away that Man who has lost himself. God shall cast them away;
to wit, God himself, who will verily cast away that Man who has lost himself. God shall cast them away;
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that is, exclude them his favour or protection, and deliver them up to the due reward of their deed!
that is, exclude them his favour or protection, and deliver them up to the due reward of their deed!
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he shall shut them out of his Heaven, and deliver them up to their Hell;
he shall shut them out of his Heaven, and deliver them up to their Hell;
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he shall deny them a share in his Glory, and shall leave them to their own shame;
he shall deny them a share in his Glory, and shall leave them to their own shame;
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he shall deny them a Portion in his Peace, and shall deliver them up to the Torments of the Devil and of their own guilty Consciences;
he shall deny them a Portion in his Peace, and shall deliver them up to the Torments of the devil and of their own guilty Consciences;
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he shall cast them out of his affection, pity and compassion, and shall leave them to the Flames that they by Sin have kindled,
he shall cast them out of his affection, pity and compassion, and shall leave them to the Flames that they by since have kindled,
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and to the Worm or biting Cockatrice that they themselves have hatched, nursed and nourished in their bosoms.
and to the Worm or biting Cockatrice that they themselves have hatched, nursed and nourished in their bosoms.
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And this will make their loss double, and so a Loss that is loss to the uttermost: a Loss above every Loss.
And this will make their loss double, and so a Loss that is loss to the uttermost: a Loss above every Loss.
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A Man may cast away himself, and not be cast away of God; a Man may be cast away by others, and not be cast away of God;
A Man may cast away himself, and not be cast away of God; a Man may be cast away by Others, and not be cast away of God;
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yea, what way soever a Man be cast away, if he be not cast away for Sin, he is safe, he is yet sound, and in a sure hand:
yea, what Way soever a Man be cast away, if he be not cast away for since, he is safe, he is yet found, and in a sure hand:
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But for a Man, so to lose himself as by that loss to provoke God to cast him away too, This is fearful.
But for a Man, so to loose himself as by that loss to provoke God to cast him away too, This is fearful.
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The casting away then, mentioned in Luke, is a casting away by the Hand of God, by the revenging Hand of God, and it supposeth two things.
The casting away then, mentioned in Lycia, is a casting away by the Hand of God, by the revenging Hand of God, and it Supposeth two things.
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I. God 's abhorrence of such a Soul. II. God 's just repaying of it for its wickedness by way of retaliation.
I God is abhorrence of such a Soul. II God is just repaying of it for its wickedness by Way of retaliation.
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1. It supposeth God 's abhorrence of the Soul: that which we abhor that we cast from us,
1. It Supposeth God is abhorrence of the Soul: that which we abhor that we cast from us,
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and put out of our favour and respect with disdain, and a loathing thereof:
and put out of our favour and respect with disdain, and a loathing thereof:
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So when God teacheth Israel to loath and abhor their Idols, he bids them to cast away their very covering as a slinking and menstruous Cloth,
So when God Teaches Israel to loath and abhor their Idols, he bids them to cast away their very covering as a slinking and menstruous Cloth,
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and t• say unto it, get you hence. He shall gather the good into Vessels, and cast the bad away. and t• say unto it, get you hence. He shall gather the good into Vessels, and cast the bad away.
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Cast them out of my presence:
Cast them out of my presence:
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Well but whither must they go? the Answer is into Hell, into utter darkness, into the Fire that is prepared for the Devil and his Angels.
Well but whither must they go? the Answer is into Hell, into utter darkness, into the Fire that is prepared for the devil and his Angels.
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Wherefore to be cast away of God, it sheweth unto us God 's abhorrence of such Souls,
Wherefore to be cast away of God, it shows unto us God is abhorrence of such Souls,
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and how vile and loathsome such are in his divine eyes.
and how vile and loathsome such Are in his divine eyes.
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And the Similitude of Abigail 's sling mentioned before, doth yet further shew us the greatness of this abhorrence, Th• Souls of thine enemies, said she, God shall sling out as out of the middle of a Sling.
And the Similitude of Abigail is sling mentioned before, does yet further show us the greatness of this abhorrence, Th• Souls of thine enemies, said she, God shall sling out as out of the middle of a Sling.
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When a Man casts a Stone away with a Sling, then he casteth it farthest from him.
When a Man Cast a Stone away with a Sling, then he Cast it farthest from him.
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For with a Sling he can cast a Stone farther than by his hand; and he, saith the Text, shall cast them away as with a Sling.
For with a Sling he can cast a Stone farther than by his hand; and he, Says the Text, shall cast them away as with a Sling.
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But that is not all neither, for it is not only said, That he shall sling away their Souls,
But that is not all neither, for it is not only said, That he shall sling away their Souls,
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but that he shall sling them away as out of the middle of a Sling.
but that he shall sling them away as out of the middle of a Sling.
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When a Stone is placed to be cast away, just in the middle of a Sling, then doth the Slinger cast it furthest of all. Now God is the Slinger, abhorrence is his Sling, the lost Soul is the Stone,
When a Stone is placed to be cast away, just in the middle of a Sling, then does the Slinger cast it furthest of all. Now God is the Slinger, abhorrence is his Sling, the lost Soul is the Stone,
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and it is placed in the very middle of the Sling, and is from thence cast away:
and it is placed in the very middle of the Sling, and is from thence cast away:
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and therefore it is said again, That such shall go into utter outer darkness, that is, furthest off of all.
and Therefore it is said again, That such shall go into utter outer darkness, that is, furthest off of all.
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This therefore shews us how God abhors that Man that for sin has lost himself: And well he may;
This Therefore shows us how God abhors that Man that for since has lost himself: And well he may;
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for such an one has not only polluted and defiled himself with Sin (and that is the most offensive thing to God under Heaven) but he has abused the handy Work of God. The Soul, as I said before, is the Workmanship of God, yea, the top-piece that he hath made in all the visible World,
for such an one has not only polluted and defiled himself with since (and that is the most offensive thing to God under Heaven) but he has abused the handy Work of God. The Soul, as I said before, is the Workmanship of God, yea, the top-piece that he hath made in all the visible World,
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also he made it for to be delighted with it, and to admit it into communion with himself:
also he made it for to be delighted with it, and to admit it into communion with himself:
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now for Man •hus to abuse God; for a Man to take his Soul, which •s God 's,
now for Man •hus to abuse God; for a Man to take his Soul, which •s God is,
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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;
and prostrate it to since, to the World, to the devil, and every beastly Lust, flat against the Command of God, and notwithstanding the Soul was also his;
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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.
this is horrible, and calls aloud upon that God whose Soul this is, to abhor, and to show by all means possible his abhorrence of such an one.
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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.
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.
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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: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:
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but they despised at, they mocked, the Messengers of the Lord;
but they despised At, they mocked, the Messengers of the Lord;
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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,
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,
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but they chose to be a rebellious and gainsaying People;
but they chosen to be a rebellious and gainsaying People;
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yea they said unto God, Depart from us, and what's the Almighty that we should pray unto him?
yea they said unto God, Depart from us, and what's the Almighty that we should pray unto him?
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And of all these things God takes notice, writes them down, and seals them up for the time to come,
And of all these things God Takes notice, writes them down, and Seals them up for the time to come,
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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 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,
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and long suffering towards you, and in all that time you despised me, and cast me behind your back;
and long suffering towards you, and in all that time you despised me, and cast me behind your back;
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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:
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:
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wherefore I wi• now arise and come forth to the judgment that I have appointed. But Lord, saith the sinner, we turn now.
Wherefore I wi• now arise and come forth to the judgement that I have appointed. But Lord, Says the sinner, we turn now.
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But now, saith God, turning is out of season, the day of my patience is ended.
But now, Says God, turning is out of season, the day of my patience is ended.
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But Lord, says the Sinner, behold our cries. But you did not, says God, behold nor regard m• cries.
But Lord, Says the Sinner, behold our cries. But you did not, Says God, behold nor regard m• cries.
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But Lord, saith the Sinner, Let our beseeching fin• place in thy compassions. But, saith God, I also beseeched, and I was not heard.
But Lord, Says the Sinner, Let our beseeching fin• place in thy compassions. But, Says God, I also beseeched, and I was not herd.
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But Lord, says the Sinner, our sins lye hard upon us.
But Lord, Says the Sinner, our Sins lie hard upon us.
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But I offered you pardon when time was, says God, and then you did utterly reject it.
But I offered you pardon when time was, Says God, and then you did utterly reject it.
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But Lord, says the Sinner, let us therefore have i• now. But now the Door is shut, saith God.
But Lord, Says the Sinner, let us Therefore have i• now. But now the Door is shut, Says God.
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And what then? Why then by way of retaliation, God will serve them as they have served him,
And what then? Why then by Way of retaliation, God will serve them as they have served him,
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and so the wind-up of the whole will be this, They shall have like for like.
and so the wind-up of the Whole will be this, They shall have like for like.
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Time was when they would have none of him, and now will God have none of them.
Time was when they would have none of him, and now will God have none of them.
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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,
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,
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and now he will not heed their cries. Time was when they abhorred him, and now his Soul also loatheth them.
and now he will not heed their cries. Time was when they abhorred him, and now his Soul also Loathes them.
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This is now by way of retaliation, like for like, scorn for scorn, repulse for repulse, contempt for contempt;
This is now by Way of retaliation, like for like, scorn for scorn, repulse for repulse, contempt for contempt;
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according to that which is written, Therefore it came to pass, that as I cryed, and they would not hear:
according to that which is written, Therefore it Come to pass, that as I cried, and they would not hear:
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so •hey cryed, and I would not hear, saith the Lord.so •hey cried, and I would not hear, Says the Lord.
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And •hus I have also shewed you that the Loss of the Soul •s double, lost by Man, lost by God.
And •hus I have also showed you that the Loss of the Soul •s double, lost by Man, lost by God.
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But Oh! who thinks of this? who, I say, that •ow makes light of God, of his word, his servants and ways, once dreams of such retaliation, But Oh! who thinks of this? who, I say, that •ow makes Light of God, of his word, his Servants and ways, once dreams of such retaliation,
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though God to •arn them hath even in the day of his patience, threatned to do it in the day of his wrath:
though God to •arn them hath even in the day of his patience, threatened to do it in the day of his wrath:
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saying, •ecause I called and ye refused, I have stretched out my hand, and no Man regarded;saying, •ecause I called and you refused, I have stretched out my hand, and no Man regarded;
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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;
but you have Set At nought all my counsel, and would none of my reproof: I also will laugh At your calamity, I will mock when your Fear comes;
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when your fear cometh as desolation, and your destruction cometh like a Whirl-wind, when distress and anguish cometh upon you,
when your Fear comes as desolation, and your destruction comes like a Whirlwind, when distress and anguish comes upon you,
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then shall they call upon me, but I will not answer: they shall seek me early but they shall not find me.
then shall they call upon me, but I will not answer: they shall seek me early but they shall not find me.
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I will do unto them as they have done unto me, and what unrighteousness is in all this. But, I will do unto them as they have done unto me, and what unrighteousness is in all this. But,
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3. As the Loss of the Soul is a Loss peculiar to it self, and a Loss double;
3. As the Loss of the Soul is a Loss peculiar to it self, and a Loss double;
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So in the third place, it is a Loss most fearful, because it is a Loss attended with the most heavy Curse of God. So in the third place, it is a Loss most fearful, Because it is a Loss attended with the most heavy Curse of God.
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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.
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.
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It is manifest at the giving of the Rule, Cursed be he that confirmeth not all the words of this Law to do them;
It is manifest At the giving of the Rule, Cursed be he that confirmeth not all the words of this Law to do them;
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and all the People shall say, Amen: It is also manifest that it shall be so at the time of Execution;and all the People shall say, Amen: It is also manifest that it shall be so At the time of Execution;
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Depar• from me, ye Cursed, into everlasting Fire, prepared for the Devil and his Angels. Depar• from me, you Cursed, into everlasting Fire, prepared for the devil and his Angels.
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What this Curse is, none do know so well as God that giveth it, and as the fallen Angels,
What this Curse is, none do know so well as God that gives it, and as the fallen Angels,
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and the Spirits of damned Men that are now shut up in the Prison of Hell and bear it.
and the Spirits of damned Men that Are now shut up in the Prison of Hell and bear it.
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But certainly it is the chief and highest of all kind o• curses:
But Certainly it is the chief and highest of all kind o• curses:
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To be cursed in the Basket, and in the stor• in the Womb, and in the Barn, in my Cattle,
To be cursed in the Basket, and in the stor• in the Womb, and in the Barn, in my Cattle,
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and i• my Body, are but Flea-bitings to this, though the• are also unsupportable in themselves;
and i• my Body, Are but Flea-bitings to this, though the• Are also unsupportable in themselves;
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only in gene•ral, it may be described thus: But to touch upo• this Curse, it lyeth in a deprivation of all good;
only in gene•ral, it may be described thus: But to touch upo• this Curse, it lies in a deprivation of all good;
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an• in a being swallowed up of all the most fearful miserie• that an holy,
an• in a being swallowed up of all the most fearful miserie• that an holy,
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and just, and eternal God can righteously inflict, or lay upon the Soul of a sinful Ma• Now let reason here come in and exercise it self in the most exquisite manner:
and just, and Eternal God can righteously inflict, or lay upon the Soul of a sinful Ma• Now let reason Here come in and exercise it self in the most exquisite manner:
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Yea, let him now count up all, and all manner of curses and torments that 〈 ◊ 〉 reasonable and an immortal Soul is,
Yea, let him now count up all, and all manner of curses and torments that 〈 ◊ 〉 reasonable and an immortal Soul is,
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or can be made capable of, and able to suffer under, and when he ha• done, he shall come infinitely short of this great A••thema, this master curse which God has reserved amo•gst his Treasuries,
or can be made capable of, and able to suffer under, and when he ha• done, he shall come infinitely short of this great A••thema, this master curse which God has reserved amo•gst his Treasuries,
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and intends to bring out in that day of battle and war, which he purposeth to make upon damned Souls in that day.
and intends to bring out in that day of battle and war, which he Purposes to make upon damned Souls in that day.
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And this Go• will do, partly as a retaliation as the former, and partly by way of Revenge. 1. By way of Retaliation:
And this Go• will do, partly as a retaliation as the former, and partly by Way of Revenge. 1. By Way of Retaliation:
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As he loved cursing, so let it come-unto him; a• he delighted not in blessing; so let it be far from him. As he loved cursing, so let it come-unto him; a• he delighted not in blessing; so let it be Far from him.
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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;
Again, As he clothed himself with cursing like as with a Garment; so let it come into his Bowels like Water, and like Oil into his Bones;
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let it be unto him as 〈 ◊ 〉 Garment which covereth him, and for a Girdle wherewith he is girded continually;
let it be unto him as 〈 ◊ 〉 Garment which Covereth him, and for a Girdle wherewith he is girded continually;
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Let this, saith Christ, be the reward of mine Adversaries from the Lord, &c. 2. As this Curse comes by way of Retaliation,Let this, Says christ, be the reward of mine Adversaries from the Lord, etc. 2. As this Curse comes by Way of Retaliation,
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so it cometh by way of Revenge.
so it comes by Way of Revenge.
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God will right the wrongs that Sinners have done him, will repay vengeance for the despite and reproach wherewith they have affronted him,God will right the wrongs that Sinners have done him, will repay vengeance for the despite and reproach wherewith they have affronted him,
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and will revenge the quarrel of his Covenant.
and will revenge the quarrel of his Covenant.
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And the beginning of revenges are terrible, what then will the whole execution be, when he shall come in flaming fire, taking vengeance on them that know not God,
And the beginning of revenges Are terrible, what then will the Whole execution be, when he shall come in flaming fire, taking vengeance on them that know not God,
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and that obey not the Gospel of Jesus Christ? And therefore this Curse is exeecuted in wrath, in jealousie, in anger, in fury;
and that obey not the Gospel of jesus christ? And Therefore this Curse is exeecuted in wrath, in jealousy, in anger, in fury;
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yea, the Heavens and the Earth shall be burned up with the fire of that jealousie in which the great God will come,
yea, the Heavens and the Earth shall be burned up with the fire of that jealousy in which the great God will come,
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when he cometh to curse the Souls of Sinners, and when he cometh to defie the ungodly.
when he comes to curse the Souls of Sinners, and when he comes to defy the ungodly.
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It is little thought of, but the manner of the coming of God to judge the World, declares what the Souls of impenitent Sinners must look for then.
It is little Thought of, but the manner of the coming of God to judge the World, declares what the Souls of impenitent Sinners must look for then.
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It is common among Men, when we see the Form of a Man's countenance changed,
It is Common among Men, when we see the From of a Man's countenance changed,
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when we see Fire sparkle out of his Eyes, when we read rage and fury in every cast of his Face,
when we see Fire sparkle out of his Eyes, when we read rage and fury in every cast of his Face,
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even before he says ought, or doth ought either, to conclude that some fearful thing is now to be done.
even before he Says ought, or does ought either, to conclude that Some fearful thing is now to be done.
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Why, it is said of Christ when he cometh to judgment, that the Heavens and the Earth fly away (as not being able to endure his looks) that his Angels are clad in flaming fire,
Why, it is said of christ when he comes to judgement, that the Heavens and the Earth fly away (as not being able to endure his looks) that his Angels Are clad in flaming fire,
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and that the Elements melt with fervent heat, and all this is that the Perdition of ungodly Men might be compleated, from the presence of the Lord, in the heat of his anger, from the glory of his power.
and that the Elements melt with fervent heat, and all this is that the Perdition of ungodly Men might be completed, from the presence of the Lord, in the heat of his anger, from the glory of his power.
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Therefore God will now be revenged, and so ease himself of his Enemies, when he shall cause Curses like Milstones to fall as thick as Hail on the hairy Scalp of of such a one as goeth on still in his Trespasses.
Therefore God will now be revenged, and so ease himself of his Enemies, when he shall cause Curses like Millstones to fallen as thick as Hail on the hairy Scalp of of such a one as Goes on still in his Trespasses.
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But 4. As the Loss of the Soul is a Loss peculiar to it self, a Loss double, and a Loss most fearful;
But 4. As the Loss of the Soul is a Loss peculiar to it self, a Loss double, and a Loss most fearful;
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so it is a Loss everlasting. so it is a Loss everlasting.
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The Soul that is lost, is never to be found again, never to be recovered again, never to be redeemed again.
The Soul that is lost, is never to be found again, never to be recovered again, never to be redeemed again.
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It's banishment from God, is everlasting, the fire in which it burns, and by which it must be tormented is a Fire that is ever, everlasting Fire, everlasting burnings, the Adder, the Snake, the Stinging-worm, dyeth not, nor is the Fire quenched;
It's banishment from God, is everlasting, the fire in which it burns, and by which it must be tormented is a Fire that is ever, everlasting Fire, everlasting burnings, the Adder, the Snake, the Stinging-worm, Dies not, nor is the Fire quenched;
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and this is a fearful thing.
and this is a fearful thing.
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A man may endure to touch the Fire with a short touch and away, but to dwell with everlasting burnings, that is fearful.
A man may endure to touch the Fire with a short touch and away, but to dwell with everlasting burnings, that is fearful.
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Oh, then what is dwelling with them, and in them for ever and ever• We use to say, light burdens far carried are heavy, what then will it be to bear that burden, that guilt, that the Law,
O, then what is Dwelling with them, and in them for ever and ever• We use to say, Light burdens Far carried Are heavy, what then will it be to bear that burden, that guilt, that the Law,
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and the justice and wrath of God will lay upon the lost Soul for ever? Now tell the Stars,
and the Justice and wrath of God will lay upon the lost Soul for ever? Now tell the Stars,
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now tell the drops of the Sea, and now tell the blades of Grass that are spread upon the Face of all the Earth if thou canst,
now tell the drops of the Sea, and now tell the blades of Grass that Are spread upon the Face of all the Earth if thou Canst,
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and yet sooner may'st thou do this than count the thousands of millions of thousands of years that a damned Soul shall lye in Hell.
and yet sooner Mayest thou do this than count the thousands of millions of thousands of Years that a damned Soul shall lie in Hell.
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Suppose every Star that is now in the Firmament was to burn (by himself one by one) a thousand years apiece;
Suppose every Star that is now in the Firmament was to burn (by himself one by one) a thousand Years apiece;
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would it not be a long while before the last of them was burned out? and yet sooner might that be done,
would it not be a long while before the last of them was burned out? and yet sooner might that be done,
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than the damned Soul be at the end of punishment.
than the damned Soul be At the end of punishment.
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There are three things couched under this last head that will fill up the punishment of a Sinner.
There Are three things couched under this last head that will fill up the punishment of a Sinner.
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The first is that it is everlasting.
The First is that it is everlasting.
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The second is, that therefore it will be impossible for the Souls in Hell ever to say,
The second is, that Therefore it will be impossible for the Souls in Hell ever to say,
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now we are got ha• way through our sorrows. The third is, and yet every moment they shall en•dure eternal punishment.
now we Are god ha• Way through our sorrows. The third is, and yet every moment they shall en•dure Eternal punishment.
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The first I have touched upon already, and therefore shall not enlarge, only I would ask the wanton or unthinking Sinner,
The First I have touched upon already, and Therefore shall not enlarge, only I would ask the wanton or unthinking Sinner,
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whether twenty or thirty, or forty years of the deceitful pleasures of sin, is so rich a prize as that a man may well venture the ruines that everlasting burnings will make upon his Soul,
whither twenty or thirty, or forty Years of the deceitful pleasures of since, is so rich a prize as that a man may well venture the ruins that everlasting burnings will make upon his Soul,
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for the obtaining of them, and living a few moments in them. Sinner, consider this before I go any further, or before thou readest one line more.
for the obtaining of them, and living a few moments in them. Sinner, Consider this before I go any further, or before thou Readest one line more.
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If thou hast a Soul, it concerns thee; if there be a Hell it concerns thee;
If thou hast a Soul, it concerns thee; if there be a Hell it concerns thee;
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and if there be a God that can, and will punish the Soul for Sin everlastingly in Hell, it concerns thee: Because,
and if there be a God that can, and will Punish the Soul for since everlastingly in Hell, it concerns thee: Because,
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In the second place it will be impossible for the damned Soul ever to say, I am now got half way through my sorrows.
In the second place it will be impossible for the damned Soul ever to say, I am now god half Way through my sorrows.
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That which has no end, has no middle. Sinner, make a round Circle or Ring upon the Ground, of what bigness thou wilt:
That which has no end, has no middle. Sinner, make a round Circle or Ring upon the Ground, of what bigness thou wilt:
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this done, go thy way upon that Circle or Ring, until thou comest to the End thereof;
this done, go thy Way upon that Circle or Ring, until thou Comest to the End thereof;
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but that, sayest thou, I can never do, because it has no end:
but that, Sayest thou, I can never do, Because it has no end:
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I Answer, But thou mayest as soon do that, as wade half way through the lake of Fire that is prepared for impenitent Souls.
I Answer, But thou Mayest as soon do that, as wade half Way through the lake of Fire that is prepared for impenitent Souls.
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Sinner, What wilt thou take to make a Mountain o• Sand that will reach as high as the Sun is at Noon? I know thou wilt not be ingaged in such a Work,
Sinner, What wilt thou take to make a Mountain o• Sand that will reach as high as the Sun is At Noon? I know thou wilt not be engaged in such a Work,
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because it is impossible thou shouldest ever perform it:
Because it is impossible thou Shouldst ever perform it:
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But I dare say, the task is greater when the Sinner has let out himself to Sin,
But I Dare say, the task is greater when the Sinner has let out himself to since,
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for a Servant, because the wages is everlasting burnings.
for a Servant, Because the wages is everlasting burnings.
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I know thou mayest perform thy service, but the wages, the judgment, the punishment is so endless, that thou,
I know thou Mayest perform thy service, but the wages, the judgement, the punishment is so endless, that thou,
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when thou hast been in it more millions of years than can be numbred, art not,
when thou hast been in it more millions of Years than can be numbered, art not,
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nor never yet shall be able to say, I am half way through it: And yet,
nor never yet shall be able to say, I am half Way through it: And yet,
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3. That Soul shall partake of (every moment) that punishment that is eternal.
3. That Soul shall partake of (every moment) that punishment that is Eternal.
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Even as Sodom an• Gomorrha, and the Cities about them in like manner, giving themselves over to fornication,
Even as Sodom an• Gomorrha, and the Cities about them in like manner, giving themselves over to fornication,
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and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
and going After strange Flesh, Are Set forth for an Exampl, suffering the vengeance of Eternal fire.
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1. They shall endure eternal punishment, in the nature of punishment.
1. They shall endure Eternal punishment, in the nature of punishment.
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there is no punishment her• wherewith one Man can chastise another, that ca• deserve a greater Title than that of transient or temporary punishment,
there is no punishment her• wherewith one Man can chastise Another, that ca• deserve a greater Title than that of Transient or temporary punishment,
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but the punishment there is eternal, even in every stripe that is given, and in every moment that it grapleth with the Soul:
but the punishment there is Eternal, even in every stripe that is given, and in every moment that it grapleth with the Soul:
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even ever• twinge, every gripe, and every stroke that justice inflicteth, leaveth anguish that in the nature of punishment is eternal behind it.
even ever• twinge, every gripe, and every stroke that Justice inflicteth, Leaveth anguish that in the nature of punishment is Eternal behind it.
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It is eternal, because i• comes from God and lasts for ever and ever.
It is Eternal, Because i• comes from God and lasts for ever and ever.
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Th• justice that inflicts it has not a beginning, and it 〈 ◊ 〉 this justice in the operations of it, that is alway• dealing with the Soul.
Th• Justice that inflicts it has not a beginning, and it 〈 ◊ 〉 this Justice in the operations of it, that is alway• dealing with the Soul.
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2. All the workings of the Soul under this punishment, are such as cause it in its sufferings to endur• that which is eternal.
2. All the workings of the Soul under this punishment, Are such as cause it in its sufferings to endur• that which is Eternal.
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It can have no thought 〈 ◊ 〉 the end of punishment, but it is presently recalled b• the decreed gulf that bindeth them under perpetu•• punishment.
It can have no Thought 〈 ◊ 〉 the end of punishment, but it is presently Recalled b• the decreed gulf that binds them under perpetu•• punishment.
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The great fixed gulf they know will keep them in their present place, and not suffe• them to go to Heaven;
The great fixed gulf they know will keep them in their present place, and not suffe• them to go to Heaven;
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and now there is no othe• place but Heaven or Hell to be in, for then the Eart• and the works that are therein will be burned u• Read the Text, But the Day of the •ord, will co•• as a Thief in the Night, in the which the Heavens sh• pass away with a great noise,
and now there is no othe• place but Heaven or Hell to be in, for then the Eart• and the works that Are therein will be burned u• Read the Text, But the Day of the •ord, will co•• as a Thief in the Night, in the which the Heavens sh• pass away with a great noise,
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and the Elements shall m• with servent heat, and the Earth also, and the Wor• •hat are herein shall be burnt up. and the Elements shall m• with servient heat, and the Earth also, and the Wor• •hat Are herein shall be burned up.
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898
If then there will be •o third place, it standeth in their minds, as well as •n God's decree, that their punishments will be e•ernal:
If then there will be •o third place, it Stands in their minds, as well as •n God's Decree, that their punishments will be e•ernal:
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899
So then sorrows, anguish, tribulation, grief, •oe and pain, will in every moment of its abiding •pon the Soul, not only flow from thoughts of what •as been,
So then sorrows, anguish, tribulation, grief, •oe and pain, will in every moment of its abiding •pon the Soul, not only flow from thoughts of what •as been,
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900
and what is, but also from what will be, •nd that for ever and ever.
and what is, but also from what will be, •nd that for ever and ever.
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901
Thus every thought •hat is truly grounded in the cause and nature of their •tate will roul, toss,
Thus every Thought •hat is truly grounded in the cause and nature of their •tate will roll, toss,
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902
and tumble them up and down 〈 ◊ 〉 the cogitations and fearful apprehensions of the •stingness of their damnation.
and tumble them up and down 〈 ◊ 〉 the cogitations and fearful apprehensions of the •stingness of their damnation.
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903
For I say, their •inds, their memories, their understandings and con•iences will all, and always be swallowed up with •or ever: yea, they themselves will by the means of •hese things be their own tormenters for ever.
For I say, their •inds, their memories, their understandings and con•iences will all, and always be swallowed up with •or ever: yea, they themselves will by the means of •hese things be their own tormenters for ever.
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3. There will not be spaces, as Days, Months, Years and the like, as now, though we make bold so •o speak (the better to present our thoughts of each •thers capacities) for then there shall be time no •onger;
3. There will not be spaces, as Days, Months, years and the like, as now, though we make bold so •o speak (the better to present our thoughts of each •thers capacities) for then there shall be time no •onger;
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905
also day and night shall then be come to an •nd.
also day and night shall then be come to an •nd.
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906
He hath compassed the Waters with bounds, un•il the day and night come to an end, until the end of ••ght with darkness. He hath compassed the Waters with bounds, un•il the day and night come to an end, until the end of ••ght with darkness.
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907
Now when time, and day, •nd night, are come to an end, then there comes in •ternity,
Now when time, and day, •nd night, Are come to an end, then there comes in •ternity,
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908
as there was before the day and night, or •ime was created:
as there was before the day and night, or •ime was created:
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909
and when this is come, punish•ent nor glory must none of them be measured by •ays, or months, or years; but by eternity it self.
and when this is come, punish•ent nor glory must none of them be measured by •ays, or months, or Years; but by eternity it self.
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910
Nor shall those concerned either in misery or glory, •eckon of their now new state, as they used to reckon •f things in this World:
Nor shall those concerned either in misery or glory, •eckon of their now new state, as they used to reckon •f things in this World:
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911
but they shall be suted in •heir capacities, in their understandings, and appre•ensions, to judge and count of their condition, according, as will best stand with their state in eter•nity.
but they shall be suited in •heir capacities, in their understandings, and appre•ensions, to judge and count of their condition, according, as will best stand with their state in eter•nity.
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912
Could we but come to an understanding of thing done in Heaven and Hell, as we understand ho• things are done in this World, we should be strang• amazed to see how the change of places and of co•ditions, has made a change in the understandings 〈 ◊ 〉 Men,
Could we but come to an understanding of thing done in Heaven and Hell, as we understand ho• things Are done in this World, we should be strang• amazed to see how the change of places and of co•ditions, has made a change in the understandings 〈 ◊ 〉 Men,
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and in the manner of their enjoyment of thing• But this we must let alone till the next World, a• until our lancing into it,
and in the manner of their enjoyment of thing• But this we must let alone till the next World, a• until our lancing into it,
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and then whether we be 〈 ◊ 〉 the Right or Left-hand ones, we shall well know th• state and condition of both Kingdoms.
and then whither we be 〈 ◊ 〉 the Right or Left hand ones, we shall well know th• state and condition of both Kingdoms.
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915
In the mea• time let us addict our selves to the Belief of the Scri•tures of Truth,
In the mea• time let us addict our selves to the Belief of the Scri•tures of Truth,
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for therein is revealed the way 〈 ◊ 〉 that of eternal life, and how to escape the dam•nation of the Soul. But thus much for the Loss 〈 ◊ 〉 the Soul,
for therein is revealed the Way 〈 ◊ 〉 that of Eternal life, and how to escape the dam•nation of the Soul. But thus much for the Loss 〈 ◊ 〉 the Soul,
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unto which let me add for a conclusion the• Verses following. These cry alas, but all in vain, They stick fast in the mire;
unto which let me add for a conclusion the• Verses following. These cry alas, but all in vain, They stick fast in the mire;
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918
They would be rid of present pain, Yet set themselves on fire; Darkness is their perplexity, Yet do they hate the light;
They would be rid of present pain, Yet Set themselves on fire; Darkness is their perplexity, Yet do they hate the Light;
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919
They always see their misery, Yet are themselves all night. They are all dead, yet live they do, Yet neither live nor dye:
They always see their misery, Yet Are themselves all night. They Are all dead, yet live they do, Yet neither live nor die:
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They dye to weal, and live to woe; This is their misery.
They die to weal, and live to woe; This is their misery.
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921
Now will confusion so posse•s •hese Monuments of ire, •nd so confound them with distress, •nd trouble their desire;
Now will confusion so posse•s •hese Monuments of ire, •nd so confound them with distress, •nd trouble their desire;
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922
That what to think, or what to do, •r where to lay their head, •hey know not: 'tis the damned's woe:
That what to think, or what to do, •r where to lay their head, •hey know not: it's the damned's woe:
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923
•o live and yet be dead. These castaways would fain have life, •ut know they never shall:
•o live and yet be dead. These castaways would fain have life, •ut know they never shall:
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924
•hey would forget their dreadful plight, •ut that sticks fast'st of all. God, Christ and Heav'n, they know are best, •et dare not on them think:
•hey would forget their dreadful plighted, •ut that sticks fastest of all. God, christ and Heaven, they know Are best, •et Dare not on them think:
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925
•hey know the Saints enjoy their rest, •hile they their tears do drink.
•hey know the Saints enjoy their rest, •hile they their tears do drink.
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926
And now I am come to the fourth thing, that is, •o shew you the cause of the Loss of the Soul. That Men have Souls, that Souls are great things, •hat Souls may be lost, this I have shewed you •lready:
And now I am come to the fourth thing, that is, •o show you the cause of the Loss of the Soul. That Men have Souls, that Souls Are great things, •hat Souls may be lost, this I have showed you •lready:
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Wherefore I now proceed to shew •ou the cause of this Loss.
Wherefore I now proceed to show •ou the cause of this Loss.
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The cause is laid •own in the Eighteenth Chapter of Ezekiel in •hese words, Behold all Souls, says God, are mine, •s the Soul of the fallen,
The cause is laid •own in the Eighteenth Chapter of Ezekielem in •hese words, Behold all Souls, Says God, Are mine, •s the Soul of the fallen,
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so also the Soul of the Sun is •ine: the Soul that sinneth it shall dye. so also the Soul of the Sun is •ine: the Soul that Sinneth it shall die.
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930
It is sin then, •r sinning against God, that is the cause of dying, of •amning in Hell Fire, for that must be meant by dy•ng:
It is since then, •r sinning against God, that is the cause of dying, of •amning in Hell Fire, for that must be meant by dy•ng:
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otherwise, to dye according to our ordinary acceptation of the notion, the Soul is not capable of, being indeed immortal,
otherwise, to die according to our ordinary acceptation of the notion, the Soul is not capable of, being indeed immortal,
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as hath been afore assert• So then the Soul that sinneth that is, and per•vering in the same, that Soul shall dye, be cast a••or damned.
as hath been afore assert• So then the Soul that Sinneth that is, and per•vering in the same, that Soul shall die, be cast a••or damned.
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Yea, to ascertain us of the undoubt• Truth of this, the Holy Ghost doth repeat it aga•• and that in this very Chapter, saying, The S• that sinneth, it shall dye.
Yea, to ascertain us of the undoubt• Truth of this, the Holy Ghost does repeat it aga•• and that in this very Chapter, saying, The S• that Sinneth, it shall die.
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934
Now the Soul may divers ways be said to si•• gainst God. As 1. In its receiving of sin into its bosom, and in 〈 ◊ 〉 retaining, and entertaining of it there.
Now the Soul may diverse ways be said to si•• gainst God. As 1. In its receiving of since into its bosom, and in 〈 ◊ 〉 retaining, and entertaining of it there.
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Sin m•• first be received before it can act in, or be acted 〈 ◊ 〉 the Soul. Our first Parents first received in the s•gest,
since m•• First be received before it can act in, or be acted 〈 ◊ 〉 the Soul. Our First Parents First received in the s•gest,
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or motion, and then acted it.
or motion, and then acted it.
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Now it is 〈 ◊ 〉 here to be disputed, when sin was received by t•• Soul,
Now it is 〈 ◊ 〉 Here to be disputed, when since was received by t•• Soul,
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so much as whether ever the Soul received si• for if the Soul has indeed received sin, into it se• then it has sinned,
so much as whither ever the Soul received si• for if the Soul has indeed received since, into it se• then it has sinned,
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and by doing so, has made it se• an object of the wrath of God,
and by doing so, has made it se• an Object of the wrath of God,
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and a fire-brand of H•• I say, I will not here dispute when sin was receiv• by the Soul,
and a firebrand of H•• I say, I will not Here dispute when since was receiv• by the Soul,
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but it is apparent enough, that it r•ceived it betimes, because in old time, every Ch•• that was brought unto the Lord, was to be redeeme• and that at a Month old: which to be sure, u• very early;
but it is apparent enough, that it r•ceived it betimes, Because in old time, every Ch•• that was brought unto the Lord, was to be redeeme• and that At a Monn old: which to be sure, u• very early;
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and implyed that then, even then, th• Soul in God's judgment stood before him as defil• and polluted with sin.
and employed that then, even then, th• Soul in God's judgement stood before him as defil• and polluted with since.
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But although I said, I w•• not dispute at what time the Soul may be said to r•ceive sin,
But although I said, I w•• not dispute At what time the Soul may be said to r•ceive since,
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yet it is evident that it was precedent 〈 ◊ 〉 the redemption made mention of just before, and 〈 ◊ 〉 before the Person redeemed had attained to the Ag• of a Month. And that God might in the Languag• Moses, give us to see cause of the necessity of this •emption, he first distinguisheth,
yet it is evident that it was precedent 〈 ◊ 〉 the redemption made mention of just before, and 〈 ◊ 〉 before the Person redeemed had attained to the Ag• of a Monn And that God might in the Languag• Moses, give us to see cause of the necessity of this •emption, he First Distinguisheth,
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and saith, The ••lling of a Cow, or the firstling of a Sheep, or the •stling of a Goat, did not need this redemption,
and Says, The ••lling of a Cow, or the firstling of a Sheep, or the •stling of a Goat, did not need this redemption,
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for ••ey were clean or holy.
for ••ey were clean or holy.
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But the first-born of Men, ••o was taken in lieu of the rest of the Children,
But the firstborn of Men, ••o was taken in lieu of the rest of the Children,
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and ••e firstling of unclean Beasts, thou shalt surely redeem, •th he.
and ••e firstling of unclean Beasts, thou shalt surely Redeem, •th he.
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But why was the first-born of Men coupled •th unclean Beast, but because they were both un•an.
But why was the firstborn of Men coupled •th unclean Beast, but Because they were both un•an.
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But how? I Answer, the Beast was unclean by •od's ordination, but the other was unclean by sin.
But how? I Answer, the Beast was unclean by •od's ordination, but the other was unclean by since.
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•ow then it will be demanded, How a Soul before it as a Month old, could receive sin to the making of 〈 ◊ 〉 self unclean? I Answer, There are two ways of ••ceiving, one active, the other Passive: This last the way by which the Soul at first receiveth sin, and 〈 ◊ 〉 so receiving 〈 ◊ 〉 becometh culpable,
•ow then it will be demanded, How a Soul before it as a Monn old, could receive since to the making of 〈 ◊ 〉 self unclean? I Answer, There Are two ways of ••ceiving, one active, the other Passive: This last the Way by which the Soul At First receives since, and 〈 ◊ 〉 so receiving 〈 ◊ 〉 Becometh culpable,
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because polluted •d defiled by it. And this passive way of receiving often mentioned in Scripture.
Because polluted •d defiled by it. And this passive Way of receiving often mentioned in Scripture.
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Thus the pans ••ceived the ashes: thus the molten Sea received three ••ousand Baths: thus the Ground receiveth the Seed:
Thus the pans ••ceived the Ashes: thus the melted Sea received three ••ousand Baths: thus the Ground receives the Seed:
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•nd this receiving is like that of the Wooll, which ••ceiveth the Dye, either Black, White or Red;
•nd this receiving is like that of the Wool, which ••ceiveth the Die, either Black, White or Read;
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•nd as the Fire that receiveth the Water till it be all •uenched therewith, or as the Water receiveth such ••inking and poisonous matter into it,
•nd as the Fire that receives the Water till it be all •uenched therewith, or as the Water receives such ••inking and poisonous matter into it,
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as for the ••ke of it, it poured out and spilt upon the Ground.
as for the ••ke of it, it poured out and spilled upon the Ground.
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•ut whence should the Soul thus receive sin? I an••er, from the Body, while it is in the Mothers Belly, •he Body comes from polluted Man, •ut whence should the Soul thus receive since? I an••er, from the Body, while it is in the Mother's Belly, •he Body comes from polluted Man,
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and therefore 〈 ◊ 〉 polluted ( Who can bring a clean thing out of an ••clean? ) The Soul comes from God's hand,
and Therefore 〈 ◊ 〉 polluted (Who can bring a clean thing out of an ••clean?) The Soul comes from God's hand,
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and •herefore as so, is pure and clean;
and •herefore as so, is pure and clean;
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but being put into this Body, it is tainted, polluted, and defiled w• the faint, stench and filth of sin:
but being put into this Body, it is tainted, polluted, and defiled w• the faint, stench and filth of since:
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nor can this ste•• and filth be by Man purged out, when once from 〈 ◊ 〉 Body got into the Soul;
nor can this ste•• and filth be by Man purged out, when once from 〈 ◊ 〉 Body god into the Soul;
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sooner may the Blackam•• change his Skin, or the Leopard his Spots, than 〈 ◊ 〉 Soul, were it willing, might purge it self of this p••lution.
sooner may the Blackam•• change his Skin, or the Leopard his Spots, than 〈 ◊ 〉 Soul, were it willing, might purge it self of this p••lution.
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Tho' thou wash thee with Nitre, and take 〈 ◊ 〉 much Sope, yet thine iniquity is marked before me, 〈 ◊ 〉 the Lord God. Though thou wash thee with Nitre, and take 〈 ◊ 〉 much Soap, yet thine iniquity is marked before me, 〈 ◊ 〉 the Lord God.
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2. But as I said, the Soul has not only received 〈 ◊ 〉 but retains it, holds it,
2. But as I said, the Soul has not only received 〈 ◊ 〉 but retains it, holds it,
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and shews no kind of r••••stance.
and shows no kind of r••••stance.
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It is enough that the Soul is polluted 〈 ◊ 〉 defiled, for that is sufficient to provoke God to 〈 ◊ 〉 it away;
It is enough that the Soul is polluted 〈 ◊ 〉 defiled, for that is sufficient to provoke God to 〈 ◊ 〉 it away;
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for which of you would take a Cloth anno•ed with stinking ulcerous Sores to wipe your Mo••withal,
for which of you would take a Cloth anno•ed with stinking ulcerous Sores to wipe your Mo••withal,
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or to thrust it into your bosoms? and 〈 ◊ 〉 Soul is polluted with far worse pollution than a•• such can be;
or to thrust it into your bosoms? and 〈 ◊ 〉 Soul is polluted with Far Worse pollution than a•• such can be;
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but this not all, it retains Sin as 〈 ◊ 〉 Wooll retains the Dye, or as the infected Water •••ceives the stench or poisonous scent.
but this not all, it retains since as 〈 ◊ 〉 Wool retains the Die, or as the infected Water •••ceives the stench or poisonous scent.
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I say, it •••tains it willingly, for all the Power of the Soul is 〈 ◊ 〉 only captivated by a seizure of sin upon the Soul, 〈 ◊ 〉 it willingly, heartily, unanimously, universally 〈 ◊ 〉 leth in with the natural filth and pollution that is sin, to the estranging of it self from God,
I say, it •••tains it willingly, for all the Power of the Soul is 〈 ◊ 〉 only captivated by a seizure of since upon the Soul, 〈 ◊ 〉 it willingly, heartily, unanimously, universally 〈 ◊ 〉 leth in with the natural filth and pollution that is since, to the estranging of it self from God,
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and obtaining of an intimacy and compliance with 〈 ◊ 〉 Devil. Now this being the state and condition of 〈 ◊ 〉 Soul from the Belly;
and obtaining of an intimacy and compliance with 〈 ◊ 〉 devil. Now this being the state and condition of 〈 ◊ 〉 Soul from the Belly;
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yea from before it sees the li••• of this World.
yea from before it sees the li••• of this World.
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What can be concluded, but 〈 ◊ 〉 God is offended with it? For how can it otherw•••• be,
What can be concluded, but 〈 ◊ 〉 God is offended with it? For how can it otherw•••• be,
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since there is holiness and justice in God? He 〈 ◊ 〉 those that are born of a Woman, whose Original 〈 ◊ 〉 by carnal conception with Man, are said to be Serpents so soon as born.
since there is holiness and Justice in God? He 〈 ◊ 〉 those that Are born of a Woman, whose Original 〈 ◊ 〉 by carnal conception with Man, Are said to be Serpents so soon as born.
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The wicked, and all 〈 ◊ 〉 are so, go astray as soon as they are born, speaking •••es. The wicked, and all 〈 ◊ 〉 Are so, go astray as soon as they Are born, speaking •••es.
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Their Poyson is the Poyson of a Serpent, they are 〈 ◊ 〉 the deaf Ad•er that stoppeth his Ear. Their Poison is the Poison of a Serpent, they Are 〈 ◊ 〉 the deaf Ad•er that stoppeth his Ear.
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They go a•ay from the Belly, but that they would not do, if •••ght of the Powers of their Soul was unpolluted, •ut their Poyson is the Poyson of a Serpent.
They go a•ay from the Belly, but that they would not do, if •••ght of the Powers of their Soul was unpolluted, •ut their Poison is the Poison of a Serpent.
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Their Poy••n what is that? their pollution, their original pol••tion, that is as the Poyson of a Serpent.
Their Poy••n what is that? their pollution, their original pol••tion, that is as the Poison of a Serpent.
po32 n1 r-crq vbz d? po32 n1, po32 j-jn n1, cst vbz p-acp dt n1 pp-f dt n1.
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To wit, •ot only deadly, for so Poyson is; but also heredita•y. It comes from the old One, from the Sire and •am;
To wit, •ot only deadly, for so Poison is; but also heredita•y. It comes from the old One, from the Sire and •am;
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yea it is also now become connatural to and with them, and is of the same date with the Child as •orn into the World.
yea it is also now become connatural to and with them, and is of the same date with the Child as •orn into the World.
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The Serpent has not her Poy•on in the Original of it, either from imitation, or from other infective things abroad,
The Serpent has not her Poy•on in the Original of it, either from imitation, or from other infective things abroad,
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though it may by •uch things be helped forward and encreased, but she brings it with her in her bowels, in her nature,
though it may by •uch things be helped forward and increased, but she brings it with her in her bowels, in her nature,
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and •it is to her as suitable to her present condition as is that which is most sweet and wholsome to other of the Creatures.
and •it is to her as suitable to her present condition as is that which is most sweet and wholesome to other of the Creatures.
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So then every Soul comes into the World as poisoned with sin;
So then every Soul comes into the World as poisoned with since;
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nay, as such which have Poyson connatural to them, for it has not only received sin as the Wooll has received the Dye, but it retaineth it.
nay, as such which have Poison connatural to them, for it has not only received since as the Wool has received the Die, but it retaineth it.
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The infection is got so deep, it has taken the bl•ck so effectually, that the •ire, the very Fire of Hell can never purge the Soul there from.
The infection is god so deep, it has taken the bl•ck so effectually, that the •ire, the very Fire of Hell can never purge the Soul there from.
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And that the Soul has received this infection thus early, and that it retains it so surely, is not only signified by Childrens coming into the World besmeared in their Mothers Blood,
And that the Soul has received this infection thus early, and that it retains it so surely, is not only signified by Children's coming into the World besmeared in their Mother's Blood,
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and by the Firstborn's being redeemed at a month old;
and by the Firstborn's being redeemed At a Monn old;
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but also by the first inclinations and actions of Children when they are so come into the World.
but also by the First inclinations and actions of Children when they Are so come into the World.
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Who sees not, that lying pride, disobedience to parents, and ••poerisie do put forth themselves in Children be•• they know that they do either well or ill in so doi•• or before they are capable to learn either of th• arts by imitation,
Who sees not, that lying pride, disobedience to Parents, and ••poerisie do put forth themselves in Children be•• they know that they do either well or ill in so doi•• or before they Are capable to Learn either of th• arts by imitation,
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or seeing understandingly 〈 ◊ 〉 same things done first by others? He that sees 〈 ◊ 〉 that they do it naturally, from a principle, from 〈 ◊ 〉 inherent principle, is either blinded,
or seeing understandingly 〈 ◊ 〉 same things done First by Others? He that sees 〈 ◊ 〉 that they do it naturally, from a principle, from 〈 ◊ 〉 inherent principle, is either blinded,
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and has •••tained his darkness by the same sin as they, or 〈 ◊ 〉 suffered himself to be swayed by a delusion fro• him who at first infused this spawn of sin into Ma•• nature.
and has •••tained his darkness by the same since as they, or 〈 ◊ 〉 suffered himself to be swayed by a delusion fro• him who At First infused this spawn of since into Ma•• nature.
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Nor doth the averseness of Children to morali•• a little demonstrate what has been said.
Nor does the averseness of Children to morali•• a little demonstrate what has been said.
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For as 〈 ◊ 〉 would make a Serpent sick, should one give it strong Antidote against his Poyson;
For as 〈 ◊ 〉 would make a Serpent sick, should one give it strong Antidote against his Poison;
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so then a•• Children, and never more than then disturbed 〈 ◊ 〉 their minds,
so then a•• Children, and never more than then disturbed 〈 ◊ 〉 their minds,
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when a strict hand and a stiff rein b• moral discipline is maintained over and upon them True, sometimes restraining gra•e corrects them but that is not of themselves.
when a strict hand and a stiff rein b• moral discipline is maintained over and upon them True, sometime restraining gra•e corrects them but that is not of themselves.
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But more oft hypocrisie is the great and first moving Wheel to all thei• seeming compliances with admonitions, which indulgent Parents are apt to overlook;
But more oft hypocrisy is the great and First moving Wheel to all thei• seeming compliances with admonitions, which indulgent Parents Are apt to overlook;
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yea, and sometimes through unadvisedness to commit for the principles of grace. I speak now of that which comes before conversion.
yea, and sometime through unadvisedness to commit for the principles of grace. I speak now of that which comes before conversion.
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But as I said before, I would not now dispute, only I have thought good thus to urge these things to make my assertion manifest,
But as I said before, I would not now dispute, only I have Thought good thus to urge these things to make my assertion manifest,
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and to shew what is the cause of the damnation of the Soul.
and to show what is the cause of the damnation of the Soul.
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3. Again, As the Soul receives sin, and retains it so it also doth entertain it;
3. Again, As the Soul receives since, and retains it so it also does entertain it;
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that is, countenance, smile upon, and like its complection and nature well.
that is, countenance, smile upon, and like its complexion and nature well.
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A Man may detain, that is, hold fast a thing which yet he doth not regard;
A Man may detain, that is, hold fast a thing which yet he does not regard;
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but when he en••rtains, then he •••untenances, likes, and delights in the company.
but when he en••rtains, then he •••untenances, likes, and delights in the company.
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〈 ◊ 〉 then is first received by the Soul, as has been 〈 ◊ 〉 explained,
〈 ◊ 〉 then is First received by the Soul, as has been 〈 ◊ 〉 explained,
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and by that reception is polluted and ••••filed. This makes it hateful in the Eyes of Justice, is now polluted.
and by that reception is polluted and ••••filed. This makes it hateful in the Eyes of justice, is now polluted.
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Then secondly, this sin is not ••ly received but retained, that is, it sticks so fast, •••des so fixedly in the Soul, that it cannot be gotten it, this is the cause of the continuation of abhor•nce:
Then secondly, this since is not ••ly received but retained, that is, it sticks so fast, •••des so fixedly in the Soul, that it cannot be got it, this is the cause of the continuation of abhor•nce:
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for if God abhors because there is a Being of 〈 ◊ 〉 there, it must needs be that he should continue to •hor,
for if God abhors Because there is a Being of 〈 ◊ 〉 there, it must needs be that he should continue to •hor,
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since sin continues to have a Being there. But ••••en, in the third place, sin is not only received, 〈 ◊ 〉 •etained,
since since continues to have a Being there. But ••••en, in the third place, since is not only received, 〈 ◊ 〉 •etained,
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but entertained by the now defiled and pol••ted Soul:
but entertained by the now defiled and pol••ted Soul:
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wherefore this must needs be a cause of •e continuance of anger, and that with aggravati•••:
Wherefore this must needs be a cause of •e Continuance of anger, and that with aggravati•••:
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When I say, entertained, I do not mean, as •••en entertain their Enemies, with small and great •ot;
When I say, entertained, I do not mean, as •••en entertain their Enemies, with small and great •ot;
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but as they entertain those whom they like, and ••ose that are got into their affections.
but as they entertain those whom they like, and ••ose that Are god into their affections.
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And therefore the wrath of God must certainly be 〈 ◊ 〉 out upon the Soul, to the everlasting damnation •f it.
And Therefore the wrath of God must Certainly be 〈 ◊ 〉 out upon the Soul, to the everlasting damnation •f it.
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Now that the Soul doth thus entertain sin is mani•est by these several particulars. 1. It hath admitted it with complacence and de••ght into every Chamber of the S•ul:
Now that the Soul does thus entertain since is mani•est by these several particulars. 1. It hath admitted it with complacence and de••ght into every Chamber of the S•ul:
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I mean it has •een delightfully admitted to an ente•tainment by all •e powers or faculties of the Soul. The Soul •ath chose it rather than God, it also at God's com•and refuseth to let it go,
I mean it has •een delightfully admitted to an ente•tainment by all •e Powers or faculties of the Soul. The Soul •ath chosen it rather than God, it also At God's com•and Refuseth to let it go,
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yea, it chuseth that •octrine, and loveth it best (since it must have a •octrine) that has most of sin, and baseness in it.
yea, it chooseth that •octrine, and loves it best (since it must have a •octrine) that has most of since, and baseness in it.
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•hey say to the Seers, See not, and to the Prophets, Prophesie not unto us right things, speak unto us smoothings, Prophesie deceits. •hey say to the Seers, See not, and to the prophets, Prophesy not unto us right things, speak unto us smoothings, Prophesy Deceits.
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These are signs that the Soul with liking hath e••tertained sin:
These Are Signs that the Soul with liking hath e••tertained since:
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And if there be at any time, as indee• there is, a Warrant issued out from the Mouth 〈 ◊ 〉 God to apprehend, to condemn and mortifie sin. Wh•• then,
And if there be At any time, as indee• there is, a Warrant issued out from the Mouth 〈 ◊ 〉 God to apprehend, to condemn and mortify since. Wh•• then,
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2. These shifts the Souls of Sinners do presently make for the saving ▪ of sin from those things that b• the World Men are commanded to do unto it.
2. These shifts the Souls of Sinners do presently make for the Saving ▪ of since from those things that b• the World Men Are commanded to do unto it.
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1. They will if possible hide it, and not suffe• it to be discovered. He that hideth his sins shall 〈 ◊ 〉 prosper.
1. They will if possible hide it, and not suffe• it to be discovered. He that Hideth his Sins shall 〈 ◊ 〉 prosper.
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And again, They hide it and refuse to let 〈 ◊ 〉 go.
And again, They hide it and refuse to let 〈 ◊ 〉 go.
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This is an evident sign that the Soul has a favou• for sin, and that with liking it entertains it.
This is an evident Signen that the Soul has a favou• for since, and that with liking it entertains it.
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2. As it will hide it, so it will excuse it, and plea• that this and that piece of wickedness is no such ev•••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:
2. As it will hide it, so it will excuse it, and plea• that this and that piece of wickedness is no such ev•••thing, Men need not be so Nicaenae and make such 〈 ◊ 〉 puther about it, calling those that cry out so hotly against it, Men more Nicaenae than wise:
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Hence the Prophets of old used to be called mad-men, and the World would reply against their doctrine;
Hence the prophets of old used to be called madmen, and the World would reply against their Doctrine;
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Wherei• have we been so wearisome to God, and what have 〈 ◊ 〉 spoken so much against him? Wherei• have we been so wearisome to God, and what have 〈 ◊ 〉 spoken so much against him?
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3. As the Soul will do this, so to save sin, it wi•• cover it with names of vertue, either moral or civil ▪ and of this God greatly complains,
3. As the Soul will do this, so to save since, it wi•• cover it with names of virtue, either moral or civil ▪ and of this God greatly complains,
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yea, breaks ou• into anger for this, saying, W• to them that call evil good, and good evil;
yea, breaks ou• into anger for this, saying, W• to them that call evil good, and good evil;
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that put darkness for light an• light for darkness; and put bitter for sweet, and swee• for bit•er. that put darkness for Light an• Light for darkness; and put bitter for sweet, and swee• for bit•er.
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4. If convictions and discovery of sin be so stron• and so plain, that the Soul cannot deny but that it 〈 ◊ 〉 sin,
4. If convictions and discovery of since be so stron• and so plain, that the Soul cannot deny but that it 〈 ◊ 〉 since,
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and that God is offended therewith: then it will give flattering promises to God that it will indeed put it away,
and that God is offended therewith: then it will give flattering promises to God that it will indeed put it away,
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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,
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,
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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.
yet a little slumber, yet a little folding of since in mine arms, till I am older, till I am Richer, till I have had more of the sweetness and the delights of since.
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Thus, Their Soul delighteth in their abominations.
Thus, Their Soul delights in their abominations.
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5. If God yet pursues, and will see whether this promise of puting sin out of doors shall be fulfilled by the Soul,
5. If God yet pursues, and will see whither this promise of putting since out of doors shall be fulfilled by the Soul,
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why then it will be partial in God's Law, it will put away some, and keep some;
why then it will be partial in God's Law, it will put away Some, and keep Some;
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put away the grossest and keep the finest;
put away the Grossest and keep the Finest;
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put away those that can best be spared, and keep the most profitable for a help at a pinch.
put away those that can best be spared, and keep the most profitable for a help At a pinch.
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6. Yea, If all sin must be abandoned, or the Soul shall have no rest,
6. Yea, If all since must be abandoned, or the Soul shall have no rest,
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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,
why then the Soul and since will part (with such a parting as it is) even as Phaltiel parted with David is Wife, with an ill will and a sorrowful mind,
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or as Orpha left her Mother with a Kiss. 7. And if at any time they can, or shall meet with each other again,
or as Orpha left her Mother with a Kiss. 7. And if At any time they can, or shall meet with each other again,
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and no Body never the wiser: O what courting will be betwixt Sin and the Soul;
and no Body never the Wiser: Oh what courting will be betwixt since and the Soul;
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and this is called doing of things in the dark.
and this is called doing of things in the dark.
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By all these and many more things that might be instanced, it is manifest that sin has a friendly entertainment by the Soul,
By all these and many more things that might be instanced, it is manifest that since has a friendly entertainment by the Soul,
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and that therefore the Soul is guilty of damnation:
and that Therefore the Soul is guilty of damnation:
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For what do all these things argue, but that God, his word, his ways and graces are out of favour with the Soul,
For what do all these things argue, but that God, his word, his ways and graces Are out of favour with the Soul,
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and that sin and Satan are its only pleasant companions.
and that since and Satan Are its only pleasant Sodales.
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But, Secondly, That I may yet shew you what a grea• thing sin is with the Soul that is to be damned.
But, Secondly, That I may yet show you what a grea• thing since is with the Soul that is to be damned.
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I wi• shew how sin by the help of the Soul is managed from the motion of sin,
I wi• show how since by the help of the Soul is managed from the motion of since,
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even till it comes to the very act; for sin cannot come to an act without the help o• the Soul. The Body doth little here,
even till it comes to the very act; for since cannot come to an act without the help o• the Soul. The Body does little Here,
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as I shal• further shew you anon.
as I shal• further show you anon.
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There is then a motion of sin presented to the Soul (and whether presented by sin it self,
There is then a motion of since presented to the Soul (and whither presented by since it self,
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or the Devil, we will not at this time dispute) motions of sin and motions to sin there are,
or the devil, we will not At this time dispute) motions of since and motions to sin there Are,
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and always the end o• the motions of sin are to prevail with the Soul t• help that motion into an act.
and always the end o• the motions of since Are to prevail with the Soul t• help that motion into an act.
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But I say, There is a motion to sin, moved to the Soul; or as Jame• calls it a conception:
But I say, There is a motion to since, moved to the Soul; or as Jame• calls it a conception:
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Now behold how the Soul deal• with this motion, in order to the finishing of sin that death might follow.
Now behold how the Soul deal• with this motion, in order to the finishing of since that death might follow.
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1. This motion is taken notice of by the Soul:
1. This motion is taken notice of by the Soul:
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but is not resisted nor striven against, only the Soul lift• up its eyes upon it,
but is not resisted nor striven against, only the Soul lift• up its eyes upon it,
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and sees that there is present, 〈 ◊ 〉 motion to sin;
and sees that there is present, 〈 ◊ 〉 motion to sin;
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a motion of sin presented to the Soul that the Soul might Midwife it from the Conceptio• into the World.
a motion of since presented to the Soul that the Soul might Midwife it from the Conceptio• into the World.
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2. Well, Notice being taken that a motion to sin i• present, what follows, but that the fancy or im•gi•nation of the Soul taketh it home to it,
2. Well, Notice being taken that a motion to sin i• present, what follows, but that the fancy or im•gi•nation of the Soul Takes it home to it,
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and doth no• only look upon it and behold it more narrowly, bu• begins to trick and trim up the sin to the pleasing o• it self and of all the Powers of the Soul. That this is true, is evident,
and does no• only look upon it and behold it more narrowly, bu• begins to trick and trim up the since to the pleasing o• it self and of all the Powers of the Soul. That this is true, is evident,
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because God findeth fault with th• imagination as with that which lendeth to sin, th• first hand,
Because God finds fault with th• imagination as with that which dares to since, th• First hand,
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and that giveth to it the first lift toward its being helped forward to act.
and that gives to it the First lift towards its being helped forward to act.
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And God sa• that the wickedness of Man was great in the Earth (tha• •s, many abominable actions were done: And God sa• that the wickedness of Man was great in the Earth (tha• •s, many abominable actions were done:
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for all flesh had corrupted God's way upon the Earth.) But how came this to be so? why, every imagination of the thoughts,
for all Flesh had corrupted God's Way upon the Earth.) But how Come this to be so? why, every imagination of the thoughts,
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or of the motions that were in the Heart to sin, was evil, •nly evil, and that continually. or of the motions that were in the Heart to sin, was evil, •nly evil, and that continually.
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The imagination of the thoughts was evil, that is, such as tended not to deaden or stifle,
The imagination of the thoughts was evil, that is, such as tended not to deaden or stifle,
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but such as tended to animate and forward the motions or thoughts of sin into action;
but such as tended to animate and forward the motions or thoughts of since into actium;
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every imagination of the thoughts, that which is here called a thought, is by Paul to the Romans called a motion:every imagination of the thoughts, that which is Here called a Thought, is by Paul to the Romans called a motion:
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now the imagination should and would, had it been on God's side, so have conceived of this motion of and to sins,
now the imagination should and would, had it been on God's side, so have conceived of this motion of and to Sins,
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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,
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 Sluice,
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and pulled up the Draw bridge, put a stop with greatest defiance to the motion now under consideration:
and pulled up the Draw bridge, put a stop with greatest defiance to the motion now under consideration:
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but the imagination being defiled, it presently at the very first view or noise of the motion of sin,
but the imagination being defiled, it presently At the very First view or noise of the motion of since,
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so acted as to forward the bringing the said motion or thought into act.
so acted as to forward the bringing the said motion or Thought into act.
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So then, the thought of sin, or motion thereto, is first of all entertained by the imagination and fancy of the Soul,
So then, the Thought of since, or motion thereto, is First of all entertained by the imagination and fancy of the Soul,
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and thence conveyed to the rest of the Powers of the Soul to be condemned, if the imagination be good;
and thence conveyed to the rest of the Powers of the Soul to be condemned, if the imagination be good;
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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,
but to be helped forward to the act, if the imagination be evil. And thus the evil imagination Helpeth the motion of, and to, since towards the act,
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even by dressing of it up in that guise and habit that may best delude the Understanding Judgment and Conscience:
even by dressing of it up in that guise and habit that may best delude the Understanding Judgement and Conscience:
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and that is done after this manner; Suppose a motion of sin to commit fornication, to swear, to steal, to act covetously,
and that is done After this manner; Suppose a motion of since to commit fornication, to swear, to steal, to act covetously,
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or the like, be propounded to the fancy and imagination;
or the like, be propounded to the fancy and imagination;
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the imagination if evil presently dresseth up this motion in that gar• that best suiteth with the nature of the Sin. As if it be the Lust of Uncleanness, the• is the Motion to sin drest up in all the imaginable pleasureableness of that Sin;
the imagination if evil presently dresseth up this motion in that gar• that best suiteth with the nature of the Sin. As if it be the Lust of Uncleanness, the• is the Motion to since dressed up in all the imaginable pleasureableness of that since;
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if to Covetousness, the• is the Sin drest up in the Profits and Honours that attend that Sin,
if to Covetousness, the• is the since dressed up in the Profits and Honours that attend that since,
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and so of Theft and the like;
and so of Theft and the like;
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but if the Motion be to swear, hector or the like, then i• that Motion drest up with valour, and manliness:
but if the Motion be to swear, hector or the like, then i• that Motion dressed up with valour, and manliness:
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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 o• the Soul.
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 embraced to the firing and Inflaming all the Powers o• the Soul.
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And hence it is that Men are said to inflame themselves with their Idols under every g•een Tree:
And hence it is that Men Are said to inflame themselves with their Idols under every g•een Tree:
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An• 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, An• 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,
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whether that thing be evil or good, the rest of the Faculties cannot withstand it.
whither that thing be evil or good, the rest of the Faculties cannot withstand it.
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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;
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;
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that is, for preparations to build the Temple.
that is, for preparations to built the Temple.
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O Lord God, saith he, keep this for ever in the Imagination of the Thoughts of the Heart of thy People for ever, Oh Lord God, Says he, keep this for ever in the Imagination of the Thoughts of the Heart of thy People for ever,
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and prepare their hearts unto thee. and prepare their hearts unto thee.
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He knew that as the Imagination was prepared, so would the Soul be moved, whether by evil or good;
He knew that as the Imagination was prepared, so would the Soul be moved, whither by evil or good;
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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,
Therefore as to this he prays that their imagination might be engaged always with apprehensions of the beauteousness of the Temple, that they might always,
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as now, offer willingly for its building.
as now, offer willingly for its building.
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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:
But as I said, when the Imagination hath thus Set forth since to the rest of the Faculties of the Soul, they Are presently entangled and fallen into a flame of love thereto:
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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.
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.
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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.
Thus Esau After he had conceived of that profit that would accrue to him by murdering of his Brother, fell the next Way into a Resolve to spill Jacob is Blood.
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And Rebecca sent for Jacob, and said unto him.
And Rebecca sent for Jacob, and said unto him.
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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, Behold thy Brother Esau as touching thee, does Comfort himself, purposing to kill thee. Nor is this purpose to do an evil without its fruit,
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for he comforted himself in his evil purpose; Esau as touching thee doth comfort himself; purposing to kill thee.
for he comforted himself in his evil purpose; Esau as touching thee does Comfort himself; purposing to kill thee.
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The Purpose therefore being concluded, in the next place the Invention is diligently set to work to find out what means, methods,
The Purpose Therefore being concluded, in the next place the Invention is diligently Set to work to find out what means, methods,
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and ways will be thought best to bring this purpose into practice, and this motion to sin into action.
and ways will be Thought best to bring this purpose into practice, and this motion to sin into actium.
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Esau invented the Death of his Brother, when his Father was to be carried to his Grave; Esau invented the Death of his Brother, when his Father was to be carried to his Grave;
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David purposed to make Vriah Father his Bastard-Child, by making of him drunk.David purposed to make Uriah Father his Bastard-Child, by making of him drunk.
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Amnon purposed to ravish Tamar, and the means that he invented to do it, were by feigning himself sick.Amnon purposed to ravish Tamar, and the means that he invented to do it, were by feigning himself sick.
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Absalom purposed to kill Amnon, and invented to do it at a Feast. Absalom purposed to kill Amnon, and invented to do it At a Feast.
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Judas purposed to sell Christ, and invented to betray him in the absence of the People.Judas purposed to fell christ, and invented to betray him in the absence of the People.
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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.
The jews purposed to kill Paul, and invented to entreat the Judge of a Blandation to send for him, that they might murder him as he went.
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Thus you see how sin is in the Motion of it handed through the Soul;
Thus you see how since is in the Motion of it handed through the Soul;
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First, it comes into the Fancy or Imagination by which it is so presented to the Soul,
First, it comes into the Fancy or Imagination by which it is so presented to the Soul,
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as to inflame it with desire to bring it into act, so from this desire the Soul proceedeth to a purpose of enjoying,
as to inflame it with desire to bring it into act, so from this desire the Soul Proceedeth to a purpose of enjoying,
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and from a purpose of enjoying to inventing how, or by what means it had best to attempt the accomplishing of it.
and from a purpose of enjoying to inventing how, or by what means it had best to attempt the accomplishing of it.
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But further, When the Soul has thus far by its wickedness pursued the Motion of Sin to bring it into action:
But further, When the Soul has thus Far by its wickedness pursued the Motion of since to bring it into actium:
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then to the last thing, to wit, to endeavour to take the opportunity, which by the Invention• is judged most convenient,
then to the last thing, to wit, to endeavour to take the opportunity, which by the Invention• is judged most convenient,
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so to endeavours it goes till it has finished Sin, and finished, in finishing of that, its own fearful damnation.
so to endeavours it Goes till it has finished since, and finished, in finishing of that, its own fearful damnation.
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Then Lust when it hath conceived, bringeth forth sin, and sin when it is finished bringeth forth death. Then Lust when it hath conceived, brings forth since, and sin when it is finished brings forth death.
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And who knows, but God and the Soul, how many letts, hindrances, convictions, fears, frights, misgivings,
And who knows, but God and the Soul, how many lets, hindrances, convictions, fears, frights, misgivings,
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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,
and thoughts of the Judgement 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,
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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,
while it is pursuing the pleasure, profit, applause or preferment that since when finished, promises to yield unto the Soul? for God is such a lover of the Soul, that he seldom lets it go on in since,
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but he cries to it by his word and providences; Oh! do not this abominable thing that I hate;
but he cries to it by his word and providences; Oh! do not this abominable thing that I hate;
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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 ways and doings, which is the terriblest Judgment under Heaven:
especially At First, until it shall have hardened it self, and so provoked him to give it up in Sin revenging Judgement to its own ways and doings, which is the terriblest Judgement under Heaven:
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And this brings me to the third Thing, the which I now will speak to.
And this brings me to the third Thing, the which I now will speak to.
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3. As the Soul receives, detains, entertains, and willily worketh, to bring Sin from the motion into act,
3. As the Soul receives, detains, entertains, and willily works, to bring since from the motion into act,
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so it abhorreth to be controuled and taken off of this work; My Soul loathed them, says God, and the•• Soul also abhorred me:
so it abhorreth to be controlled and taken off of this work; My Soul loathed them, Says God, and the•• Soul also abhorred me:
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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;
My Soul loathed them Because they were so bad, and their Souls abhorred me, Because I am so good. since then is the Cause of the Loss of the Soul;
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because it hath set the Soul, or rather, because the Soul of love to sin, hath set it self against God.
Because it hath Set the Soul, or rather, Because the Soul of love to since, hath Set it self against God.
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Wo unto their Souls, for they have rewarded evil unto themselves. Woe unto their Souls, for they have rewarded evil unto themselves.
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That you may the better perceive that the Soul through sin has set it self against God:
That you may the better perceive that the Soul through since has Set it self against God:
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I will propose, and speak briefly to these two things: I. The Law. II. The Gospel.
I will propose, and speak briefly to these two things: I. The Law. II The Gospel.
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1. For the Law, God has given it for a Rule of Life, either as written in their Natures,
1. For the Law, God has given it for a Rule of Life, either as written in their Nature's,
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or as inserted in the Holy Scriptures:
or as inserted in the Holy Scriptures:
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I say, for a Rule of Life to all the Children of Men, but what have Men done,
I say, for a Rule of Life to all the Children of Men, but what have Men done,
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or how have they carried it to this Law of their Creator, let us see, and that from the Mouth of God himself.
or how have they carried it to this Law of their Creator, let us see, and that from the Mouth of God himself.
cc q-crq vhb pns32 vvd pn31 p-acp d n1 pp-f po32 n1, vvb pno12 vvi, cc cst p-acp dt n1 pp-f np1 px31.
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I. They have not hearkened unto my Law. II. They have forsaken my Law. III. They have forsaken me, and not kept my Law.
I They have not harkened unto my Law. II They have forsaken my Law. III. They have forsaken me, and not kept my Law.
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IV. They have not walked in my Law, nor in my Statutes. V. Her Priests have violated my Law. VI.
IV. They have not walked in my Law, nor in my Statutes. V. Her Priests have violated my Law. VI.
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And saith God, I have written to him the great Th•ngs of my Law, but they were counted as a strange Thing.
And Says God, I have written to him the great Th•ngs of my Law, but they were counted as a strange Thing.
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Now whence should all this disobedience arise • not from the unreasonableness of the Commandment,
Now whence should all this disobedience arise • not from the unreasonableness of the Commandment,
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but from the Opposition that is lodged in the Soul against God and the Enmity that it entertains against goodness.
but from the Opposition that is lodged in the Soul against God and the Enmity that it entertains against Goodness.
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Hence the Apostle speaks of the Enmity, and says, That Men are enemies in their Minds, their Souls,
Hence the Apostle speaks of the Enmity, and Says, That Men Are enemies in their Minds, their Souls,
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as is manifest, by wicked works.
as is manifest, by wicked works.
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This, if Men went no further, must needs be highly provoking to a just and holy God:
This, if Men went no further, must needs be highly provoking to a just and holy God:
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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,
yea, so highly offensive is it, that to show the heat of his anger, he Says, Indignation and wrath, tribulation and anguish, upon every Soul of Man that does evil (and this is evil with a witness) of the Jew First, and also of the Gentile, that does evil, that breaks the Law,
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for that evil he is crying out against now. But,
for that evil he is crying out against now. But,
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2. To speak of the Gospel, and of the Carriage of sinful Souls towards God under that dispensation.
2. To speak of the Gospel, and of the Carriage of sinful Souls towards God under that Dispensation.
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The Gospel is a Revelation of a sovereign Remedy, provided by God through Christ, for the Health and Sal•ation of those that have made themselves objects of wrath by the Breach of the Law of Works.
The Gospel is a Revelation of a sovereign Remedy, provided by God through christ, for the Health and Sal•ation of those that have made themselves objects of wrath by the Breach of the Law of Works.
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This is manifest by all the Scripture:
This is manifest by all the Scripture:
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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.
But how does 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.
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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.
What higher affront or contempt can be offered to God and what greater disdain can be shown 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.
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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.
But further, The Soul despises 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.
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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;
The Bringer, the great Bringer of the Gospel is the good Lord jesus christ himself, he Come and preached Peace to them that the Law proclaimed War against;
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he came and preached Peace to them that were far off, and to them that were nigh.
he Come and preached Peace to them that were Far off, and to them that were High.
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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,
And it is worth your observation, to take notice how he Come, and that was and still is (as he is Set forth in the Word of the Gospel) to wit,
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First as making peace himself to God for us, in and by the Blood of his Cross,
First as making peace himself to God for us, in and by the Blood of his Cross,
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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 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.
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And to touch a little upon the Dress in which by the Gospel Christ presenteth himself unto us,
And to touch a little upon the Dress in which by the Gospel christ presents himself unto us,
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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.
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.
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2. He is set forth before us, as bearing of our Sins for us, and suffering God's Wrath for us.
2. He is Set forth before us, as bearing of our Sins for us, and suffering God's Wrath for us.
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3. He is set forth before us, as fulfilling the Law for us, and as bringing of everlasting righteousness to us for our covering.
3. He is Set forth before us, as fulfilling the Law for us, and as bringing of everlasting righteousness to us for our covering.
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Again ▪ As to the manner of his working out the Salvation of Sinners for them, that they might have Peace and Joy,
Again ▪ As to the manner of his working out the Salvation of Sinners for them, that they might have Peace and Joy,
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and Heaven and Glory for ever;
and Heaven and Glory for ever;
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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.
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.
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2. He is set forth as crying, weeping and mourning under the Lashes of Justice, that he put himself under,
2. He is Set forth as crying, weeping and mourning under the Lashes of justice, that he put himself under,
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and was willing to bear for our Sins.
and was willing to bear for our Sins.
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3. He is set forth as betrayed, apprehended, condemned, spit on, scourged, buffeted, mocked, crowned with Thorns, crucified, pierced with Nails and a Spear:
3. He is Set forth as betrayed, apprehended, condemned, spit on, scourged, buffeted, mocked, crowned with Thorns, Crucified, pierced with Nails and a Spear:
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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 the Soul from being betrayed by the devil and since; to save it from being apprehended by justice, and condemned by the Law;
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to save it from being spit on in a way of contempt by holiness.
to save it from being spit on in a Way of contempt by holiness.
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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 scourged with guilt of Sins as with Scorpions. To save it from being continually buffeted by its own Conscience.
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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 being mocked At by God. To save it from being crowned with ignominy and shame for ever.
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To save it from dying the second Death. To save it from wounds and grief for ever.
To save it from dying the second Death. To save it from wounds and grief for ever.
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Dost thou understand me, sinful Soul? He wrestled with Justice, that thou mightest have rest;
Dost thou understand me, sinful Soul? He wrestled with justice, that thou Mightest have rest;
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he wept and mourned that thou mightest laugh and rejoyce; he was be•rayed that thou mightest go free;
he wept and mourned that thou Mightest laugh and rejoice; he was be•rayed that thou Mightest go free;
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was apprehended that thou mightest escape; he was condemned that thou mightest be justified; and was killed, that thou mightest live;
was apprehended that thou Mightest escape; he was condemned that thou Mightest be justified; and was killed, that thou Mightest live;
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he wore a Crown of Thorns, that thou mightest wear a Crown of Glory;
he wore a Crown of Thorns, that thou Mightest wear a Crown of Glory;
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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.
and was nailed to the Cross with his Arms wide open, to show with what freeness all his Merits shall be bestowed on the coming Soul, and how heartily he will receive it into his bosom.
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Further ▪ All this he did of meer good will, and offereth the Benefit thereof unto thee freely;
Further ▪ All this he did of mere good will, and Offereth the Benefit thereof unto thee freely;
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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,
yea he comes 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,
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and as with the Blood still bubling out of his side, to pray thee to accept of the Benefit,
and as with the Blood still bubbling out of his side, to pray thee to accept of the Benefit,
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and to be reconciled to God thereby.
and to be reconciled to God thereby.
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But that saith the sinful Soul to this? I do not ask what he saith with his Lips,
But that Says the sinful Soul to this? I do not ask what he Says with his Lips,
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for he will assuredly flatter God with his Mouth;
for he will assuredly flatter God with his Mouth;
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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.
But what does his actions and carriages declare as to his acceptance of this incomparable benefit? For a wicked man speaks with his feet, and Teaches with his fingers.
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With his feet, that is, by the way he goeth; and with his fingers, that is, by his acts and do•ngs.
With his feet, that is, by the Way he Goes; and with his fingers, that is, by his acts and do•ngs.
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So then what saith he by his goings, by his acts, and doings unto this incomparable benefit, thus •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 Chr•st,
So then what Says he by his goings, by his acts, and doings unto this incomparable benefit, thus •rought unto him from the Father, by his only Son jesus christ? What Says he? Why, he Says, That he does not At all regard this Chr•st,
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nor value the Grace thus tendered unto him in the Gospel.
nor valve the Grace thus tendered unto him in the Gospel.
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First he saith, That he regardeth not this Christ, that he seeth nothing in him why he should admit him to be enterta•ned in his affections.
First he Says, That he Regardeth not this christ, that he sees nothing in him why he should admit him to be enterta•ned in his affections.
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Therefore the Prophet speaking in the Person of Sinners says, He (Christ) ha•h no form nor comeliness,
Therefore the Prophet speaking in the Person of Sinners Says, He (christ) ha•h no from nor comeliness,
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and when we shall see him, there is no beauty that we should desire him: and when we shall see him, there is no beauty that we should desire him:
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And then adds to shew what he meaneth by his thus speaking, saying, He is d•s•ised and rejected of Men.
And then adds to show what he means by his thus speaking, saying, He is d•s•ised and rejected of Men.
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All this is spoken with reference to his Person, and it was eminently fulfi••ed upon h•m in the days of hi• flesh,
All this is spoken with Referente to his Person, and it was eminently fulfi••ed upon h•m in the days of hi• Flesh,
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when he was hated, maligned and persecuted to death by Sinners.
when he was hated, maligned and persecuted to death by Sinners.
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And is sti• 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 is sti• 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 Lustiest asunder,
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and to the making of them to imbrace him for their darling, and the taking up of their Cross, to follow him.
and to the making of them to embrace him for their darling, and the taking up of their Cross, to follow him.
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All this Sinners speak out with loud voices, in that they stop their ears and shut their eyes,
All this Sinners speak out with loud voices, in that they stop their ears and shut their eyes,
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as to him, but open them wide, and hearken diligently to any thing that pleaseth the Flesh,
as to him, but open them wide, and harken diligently to any thing that Pleases the Flesh,
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and that is a Nursery to Sin. But,
and that is a Nursery to Sin. But,
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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;
2. As they despise and reject, and do not regard his Person, so they do not valve the Grace that he tendereth unto them by the Gospel;
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this is plain by that indifferency of spirit that always attends them, when at any time they hear thereof,
this is plain by that indifferency of Spirit that always attends them, when At any time they hear thereof,
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or when it is presented unto them.
or when it is presented unto them.
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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,
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,
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than they will be with Christ, when he comes to make unto them by the Gospel, a tender of the incomparable Grace of God.
than they will be with christ, when he comes to make unto them by the Gospel, a tender of the incomparable Grace of God.
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Hence they are called fools, Because a price is put into their hands to get wisdom,
Hence they Are called Fools, Because a price is put into their hands to get Wisdom,
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and they have no heart unto it. and they have no heart unto it.
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And hence again it is, that that bitter complaint is made, But my People would not hearken to my voice,
And hence again it is, that that bitter complaint is made, But my People would not harken to my voice,
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and Israel would none of me. and Israel would none of me.
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Now these things being found, as practised by the Souls of Sinners, must needs after a wonderful manner provoke;
Now these things being found, as practised by the Souls of Sinners, must needs After a wondered manner provoke;
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wherefore no marvel that the Heavens are bid to be astonished at this, and that damnation shall seize upon the Soul for this.
Wherefore no marvel that the Heavens Are bid to be astonished At this, and that damnation shall seize upon the Soul for this.
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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:
And indeed, The Soul that does thus by practice (though with his Mouth (as who does not?) he shall show much love) he does interpretatively say these things:
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1. That he loveth Sin better than Grace, and darkness better than light, even as our Lord Jesus Christ hath shewed.
1. That he loves since better than Grace, and darkness better than Light, even as our Lord jesus christ hath showed.
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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. 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.
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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;
2. They do also by their thus rejecting of christ and Grace, say, That for what the Law can do to them, they valve it not;
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they regard not its thundering threatnings, nor will they shrink when they come to endure the Execution thereof;
they regard not its thundering threatenings, nor will they shrink when they come to endure the Execution thereof;
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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.
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.
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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,
3. Yea by their thus doing, they do as good as say, That they will run the hazard of a sentence of death At the day of judgement,
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and that they will in the mean time joyn Issue and stand a Tryal at that day with the great and terrible God:
and that they will in the mean time join Issue and stand a Trial At that day with the great and terrible God:
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What else means their not hearkning to him, their despising of his Son, and the rejecting of his grace:
What Else means their not Harkening to him, their despising of his Son, and the rejecting of his grace:
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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.
yea, I say again, what Else means their slighting of the Curse of the Law, and their choosing to abide in their Sins till the day of death and judgement.
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And thus I have shewed you the Causes of the Loss of the Soul: And assuredly these things are no fables.
And thus I have showed you the Causes of the Loss of the Soul: And assuredly these things Are no fables.
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Object. But some may Object, and say, But you denounce all against the Soul, as if the Body was in no fault at all;Object. But Some may Object, and say, But you denounce all against the Soul, as if the Body was in no fault At all;
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or as if there were no punishment assigned for the Body.
or as if there were no punishment assigned for the Body.
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I Answer, The Soul must be the part punished, because the Soul is that which sins. I Answer, The Soul must be the part punished, Because the Soul is that which Sins.
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Every (q) Si• that a Man doth is without the Body; Fornication or Adultery excepted.Every (q) Si• that a Man does is without the Body; Fornication or Adultery excepted.
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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!Is without the Body, that is, as to the wilily inventing, contriving and finding out ways to bring the motions of since into actium. For alas!
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What can the Body do as to these? it is in a manner wholly passive,
What can the Body do as to these? it is in a manner wholly passive,
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yea, altogether as to the lusting and purposing to do the wickedness, excepting the sin before excepted;
yea, altogether as to the lusting and purposing to do the wickedness, excepting the since before excepted;
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Ay, and not excepting that, as to the rise of that Sin;
Ay, and not excepting that, as to the rise of that since;
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for even that with all the rest ariseth and proceedeth out of the Heart, the Sul.
for even that with all the rest arises and Proceedeth out of the Heart, the Sul.
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For from within, out of the Heart of Man proceed fornication, adultery, murder, thefts, covetousness, wickedness, deceit, lasciviousness, an evil•eye, blasphemy, pride, foolishness: For from within, out of the Heart of Man proceed fornication, adultery, murder, thefts, covetousness, wickedness, deceit, lasciviousness, an evil•eye, blasphemy, pride, foolishness:
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all these evil things come from within and d•fil• the Man: all these evil things come from within and d•fil• the Man:
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that is, the outward Man. But a difference must always be put betwixt defiling and being defiled, that which do• sileth being the worst:
that is, the outward Man. But a difference must always be put betwixt defiling and being defiled, that which do• sileth being the worst:
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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!
not but that the Body shall have its share of judgement, for Body and Soul must be destroyed in Hell; the Body as the Instrument. the Soul as the Actor; but o!
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the Soul ▪ the Soul, the Soul is the Sinner, and therefore the Soul, as the Principal, must be punished.
the Soul ▪ the Soul, the Soul is the Sinner, and Therefore the Soul, as the Principal, must be punished.
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And that God's indignation burneth most again• the Soul, appears, in that death-hath seized upo• every Soul already, for the Scripture saith.
And that God's Indignation burns most again• the Soul, appears, in that death-hath seized upo• every Soul already, for the Scripture Says.
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That every natural or unconverted Man is dead. Dead How? Is his Body dead? No verily, his Bod• liveth,
That every natural or unconverted Man is dead. Dead How? Is his Body dead? No verily, his Bod• lives,
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but his Soul is dead. Dead!
but his Soul is dead. Dead!
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but with wha• death? Dead to God, and to all things Gospell good, by reason of that benum•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,
but with wha• death? Dead to God, and to all things Gospel good, by reason of that benum•ing stupefying and senselessness that by God's just Judgement for and by since, hath swallowed up the Soul. Yea ▪ if you observe, you shall see, that the Soul Goes First,
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or before in punishment, not only by what has been said already, in that the Soul is first made a partaker of death,
or before in punishment, not only by what has been said already, in that the Soul is First made a partaker of death,
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but in that God first deals with the Soul by convictions, yea, and terrors, perhaps while the Body is well;
but in that God First deals with the Soul by convictions, yea, and terrors, perhaps while the Body is well;
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or in that he giveth up the Soul to judicial hardness, and further blindness, while he leaveth the Body to do his Office in the World:
or in that he gives up the Soul to judicial hardness, and further blindness, while he Leaveth the Body to do his Office in the World:
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yea, and also when the day of death, and dissolution is come, the Body is spared while the Soul is tormented in unutterable torment in Hell.
yea, and also when the day of death, and dissolution is come, the Body is spared while the Soul is tormented in unutterable torment in Hell.
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And so I say, it shall be spared, and the Clods of the Valley shall be sweet unto it while the Soul mourneth in Hell for Sin:
And so I say, it shall be spared, and the Clods of the Valley shall be sweet unto it while the Soul Mourneth in Hell for since:
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'tis true, at the Day of Judgment because that is the last and final Judgment of God on Men,
it's true, At the Day of Judgement Because that is the last and final Judgement of God on Men,
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then the Body and Soul shall be re-united or joyned together again, and shall then together partake of that recompence for their wickedness which is meet.
then the Body and Soul shall be Reunited or joined together again, and shall then together partake of that recompense for their wickedness which is meet.
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When I say, The Body is spared, and the Soul tormented, I mean not that the Body is not then at death made to partake of the wages of Sin:
When I say, The Body is spared, and the Soul tormented, I mean not that the Body is not then At death made to partake of the wages of since:
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For the wages of Sin is death: For the wages of since is death:
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But I mean the Body partakes then but of temporal death, which as to sense and feeling, is sometimes over presently,
But I mean the Body partakes then but of temporal death, which as to sense and feeling, is sometime over presently,
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and then resteth in the Grave, while the Soul is tormenting in Hell:
and then rests in the Grave, while the Soul is tormenting in Hell:
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yea, and why is Death suffered to slay the Body? I dare say, not chiefly for that the indignation of God most burneth against the Body;
yea, and why is Death suffered to slay the Body? I Dare say, not chiefly for that the Indignation of God most burns against the Body;
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but the Body being the House for the Soul in this World, God even pulls down this Body, that the Soul may be stript naked;
but the Body being the House for the Soul in this World, God even pulls down this Body, that the Soul may be stripped naked;
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and being stript, may be carried to Prison, to the Place where damned Souls are, there to suffer in the beginning of suffering, that punishment that will be endless.
and being stripped, may be carried to Prison, to the Place where damned Souls Are, there to suffer in the beginning of suffering, that punishment that will be endless.
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2. Therefore the Soul must be the part most sorely punished, because Justice must be distributed with equity.
2. Therefore the Soul must be the part most sorely punished, Because justice must be distributed with equity.
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God is a God of knowledge and judgment ▪ by him actions are weighed: actions in order to Judgment.
God is a God of knowledge and judgement ▪ by him actions Are weighed: actions in order to Judgement.
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Now by weighing of actions, since he finds the Soul to have the deepest Hand in Sin, and he says that he hath so, of equity the Soul is to bear the burden of punishment;
Now by weighing of actions, since he finds the Soul to have the Deepest Hand in since, and he Says that he hath so, of equity the Soul is to bear the burden of punishment;
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Shall not the Judge of all the Earth do right, in his famous distributing o• Judgment? He will not lay upon Man more tha• right, that he should enter into judgment with God. Shall not the Judge of all the Earth do right, in his famous distributing o• Judgement? He will not lay upon Man more tha• right, that he should enter into judgement with God.
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The Soul since deepest in Sin, shall also be deepest in punishment.
The Soul since Deepest in since, shall also be Deepest in punishment.
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Shall one Man sin, said Moses, an• wilt thou be wroth with all the Congregation? He pleads here for equity in God's distributing of Judgment: Shall one Man since, said Moses, an• wilt thou be wroth with all the Congregation? He pleads Here for equity in God's distributing of Judgement:
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yea, and so exact is God in the distribution thereof, that he will not punish Heathens so as he will punish Jews;
yea, and so exact is God in the distribution thereof, that he will not Punish heathens so as he will Punish jews;
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wherefore he saith, of the Jew first or chiefly, and also to the Gentile:
Wherefore he Says, of the Jew First or chiefly, and also to the Gentile:
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yea, in Hell, he has prepared several degrees of punishment for the several sorts or degrees of offenders, And some shall receive greater damnation.
yea, in Hell, he has prepared several Degrees of punishment for the several sorts or Degrees of offenders, And Some shall receive greater damnation.
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And will it not be unmeet for us to think, since God is so exact in all his doings, that he will without his weights and measures give to Soul and Body,
And will it not be unmeet for us to think, since God is so exact in all his doings, that he will without his weights and measures give to Soul and Body,
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as I may say, carelesly, not severally, their punishments according to the desert and merit of each?
as I may say, carelessly, not severally, their punishments according to the desert and merit of each?
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3. The punishment of the Soul in Hell must needs, to be sure, as to degree, differ from the punishment of the Body there:
3. The punishment of the Soul in Hell must needs, to be sure, as to degree, differ from the punishment of the Body there:
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When I say differ, I mean must needs be greater, whether the Body be punished with the same Fire, with the Soul, or Fire of another nature.
When I say differ, I mean must needs be greater, whither the Body be punished with the same Fire, with the Soul, or Fire of Another nature.
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If it be punished with the same Fire, yet not in the same way, for the Fire of Guilt with the Apprehensions of indignation and wrath, are most properly felt,
If it be punished with the same Fire, yet not in the same Way, for the Fire of Gilded with the Apprehensions of Indignation and wrath, Are most properly felt,
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and apprehended by the Soul, and by the Body, by vertue of its union with the Soul, and so felt by the Body,
and apprehended by the Soul, and by the Body, by virtue of its Union with the Soul, and so felt by the Body,
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if not only, yet I think mostly by way of sympathy with the Soul (and the Cause we say, is worse than the Disease) and if the wrath of God,
if not only, yet I think mostly by Way of Sympathy with the Soul (and the Cause we say, is Worse than the Disease) and if the wrath of God,
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and the Apprehensions of it, as discharging it self for sin, and the breach of the Law, be that with which the Soul is punished, as sure it is;
and the Apprehensions of it, as discharging it self for since, and the breach of the Law, be that with which the Soul is punished, as sure it is;
cc dt n2 pp-f pn31, c-acp vvg pn31 n1 p-acp n1, cc dt n1 pp-f dt n1, vbb d p-acp r-crq dt n1 vbz vvn, c-acp av-j pn31 vbz;
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then the Body is punished by the Effects, or by those Influences that the Soul in its torments has upon the Body, by vertue of that great oneness and union that is between them.
then the Body is punished by the Effects, or by those Influences that the Soul in its torments has upon the Body, by virtue of that great oneness and Union that is between them.
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But if there be a punishment prepared for the Body distinct in kind from that which is prepared for the Soul, yet it must be a punishment inferior to that which is prepared for the Soul (not that the Soul and Body shall be severed,
But if there be a punishment prepared for the Body distinct in kind from that which is prepared for the Soul, yet it must be a punishment inferior to that which is prepared for the Soul (not that the Soul and Body shall be severed,
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but being made of things distinct, their punishments will be by that which is most suitable to each) I say, it must be inferior,
but being made of things distinct, their punishments will be by that which is most suitable to each) I say, it must be inferior,
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because nothing can be so hot, so tormenting, so intolerably unsupportable, as the quickest Apprehensions of,
Because nothing can be so hight, so tormenting, so intolerably unsupportable, as the quickest Apprehensions of,
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and the immediate sinking under that Guilt and Indignation that is proportionable to the Offence, Should all the Wood and Brimstone,
and the immediate sinking under that Gilded and Indignation that is proportionable to the Offence, Should all the Wood and Brimstone,
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and cumbustible matter on Earth be gathered together for the tormenting of one Body, yet that cannot yield that torment to that, which the sence of guilt and burning hot application of the mighty indignation of God, will do to the Soul: Yea, suppose the Fire wherewith the Body is tormented in Hell, should be seven times hotter than any of our Fire;
and cumbustible matter on Earth be gathered together for the tormenting of one Body, yet that cannot yield that torment to that, which the sense of guilt and burning hight application of the mighty Indignation of God, will do to the Soul: Yea, suppose the Fire wherewith the Body is tormented in Hell, should be seven times hotter than any of our Fire;
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yea, suppose it again, to be seven times hotter than that which is seven times hotter than ours,
yea, suppose it again, to be seven times hotter than that which is seven times hotter than ours,
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yet it must, suppose it be but created fire ▪ be infinitely short (as to tormenting operations) of the unspeakable wrath of God,
yet it must, suppose it be but created fire ▪ be infinitely short (as to tormenting operations) of the unspeakable wrath of God,
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when in the heat thereof he applyeth it to, and doth punish the Soul for sin in Hell therewith.
when in the heat thereof he Applieth it to, and does Punish the Soul for since in Hell therewith.
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So then whether the Body be tormented with the same Fire wherewith the Soul is tormented,
So then whither the Body be tormented with the same Fire wherewith the Soul is tormented,
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or whether the Fire be of another kind, yet it is not possible that it should bear the same punishment as to degree,
or whither the Fire be of Another kind, yet it is not possible that it should bear the same punishment as to degree,
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because, or for the causes that I have shewed.
Because, or for the Causes that I have showed.
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Nor inded is it meet it should, because the Body has not sinned so, so grievously as the Soul has done,
Nor indeed is it meet it should, Because the Body has not sinned so, so grievously as the Soul has done,
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and God proportioneth the punishment suitable to the Offence.
and God proportioneth the punishment suitable to the Offence.
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4. With the Soul by its self, are the most quick and suitable apprehensions of God and his wrath:
4. With the Soul by its self, Are the most quick and suitable apprehensions of God and his wrath:
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wherefore that must needs be made partaker of the sorest punishment in Hell;
Wherefore that must needs be made partaker of the Sorest punishment in Hell;
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'tis the Soul that now is most subtle at discerning, and it is the Soul that will be so;
it's the Soul that now is most subtle At discerning, and it is the Soul that will be so;
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then Conscience, Memory, Understanding and Mind, these will be the •eat of torment, since the Understanding will let Wrath immediately upon these, from what it apprehends of that wrath;
then Conscience, Memory, Understanding and Mind, these will be the •eat of torment, since the Understanding will let Wrath immediately upon these, from what it apprehends of that wrath;
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Conscience will let in the Wrath of God immediately upon these, from what it fearfully feels of that wrath:
Conscience will let in the Wrath of God immediately upon these, from what it fearfully feels of that wrath:
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the Memory will then as a Vessel receive and retain up to the brim of this Wrath even as it receiveth by the Understanding and Conscience, the Cause of this Wrath,
the Memory will then as a Vessel receive and retain up to the brim of this Wrath even as it receives by the Understanding and Conscience, the Cause of this Wrath,
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and considers of the durableness of it:
and considers of the durableness of it:
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So then the Soul is the seat and receiver of Wrath, even as it was the receiver and seat of Sin;
So then the Soul is the seat and receiver of Wrath, even as it was the receiver and seat of since;
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here then is sin and wrath upon the Soul, the Soul in the Body, and so Soul and Body tormented in Hell-fire.
Here then is since and wrath upon the Soul, the Soul in the Body, and so Soul and Body tormented in Hell-fire.
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5. The Soul will be most tormented, because strongest:
5. The Soul will be most tormented, Because Strongest:
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the biggest Burden must lye upon the strongest Part, especi•lly since also it is made capable of it by its sin.
the biggest Burden must lie upon the Strongest Part, especi•lly since also it is made capable of it by its since.
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The Soul must bear its own punishment, and a great part of the Bodies too,
The Soul must bear its own punishment, and a great part of the Bodies too,
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forasmuch, as so far as Apprehension goes, the Soul will be quicker at that Work than the Body.
forasmuch, as so Far as Apprehension Goes, the Soul will be quicker At that Work than the Body.
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The Body will have its punishment to lye mostly in feeling, but the Soul in feeling and apprehending both.
The Body will have its punishment to lie mostly in feeling, but the Soul in feeling and apprehending both.
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True, the Body by the help of the Soul will see too, but the Soul will see yet abundantly further.
True, the Body by the help of the Soul will see too, but the Soul will see yet abundantly further.
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And good reason that the Soul should bear part of the punishment of the Body,
And good reason that the Soul should bear part of the punishment of the Body,
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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,
Because it was through its allurements that the Body yielded to help the Soul to since; the devil presented since, the Soul took it by the Body,
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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.
and now devil and Soul and Body, and all must be lost, cast away, that is damned in Hell for since, but the Soul must be the Burden-bearer.
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Object. But you may say, doth not this give incouragement to Sinners to give way to the Body to be in al• its members loose and vain,Object. But you may say, does not this give encouragement to Sinners to give Way to the Body to be in al• its members lose and vain,
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and wicked, as Instruments to Sin? Answer. No, Forasmuch as the Body shall also have his share in punishment:
and wicked, as Instruments to since? Answer. No, Forasmuch as the Body shall also have his share in punishment:
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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;
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;
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no, the Body will have its due: and for the better making out of my Answer further, consider of these following particulars.
no, the Body will have its due: and for the better making out of my Answer further, Consider of these following particulars.
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1. The Body will be the Vessel to hold a tormented Soul in, this will be something,
1. The Body will be the Vessel to hold a tormented Soul in, this will be something,
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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,
Therefore Man, damned Man, is called a Vessel of Wrath; a Vessel, and that in both Body and Soul. The Soul receives Wrath into its self,
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and the Body holdeth that Soul that has thus received, and is tormented with this Wrath of God.
and the Body holds that Soul that has thus received, and is tormented with this Wrath of God.
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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,
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,
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because of its union with the Body:
Because of its Union with the Body:
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therefore the Holy Ghost saith, His Flesh upon him shall have pain, and his Soul within him shall mourn:
Therefore the Holy Ghost Says, His Flesh upon him shall have pain, and his Soul within him shall mourn:
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Both shall have their torment and misery, for that both joyned hand in hand in sin, the Soul to bring it to the Birth,
Both shall have their torment and misery, for that both joined hand in hand in since, the Soul to bring it to the Birth,
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and the Body to midwife it into the World;
and the Body to midwife it into the World;
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therefore it saith again, with reference to the Body, Let the Curse come into his Bowels like Water,
Therefore it Says again, with Referente to the Body, Let the Curse come into his Bowels like Water,
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and like Oyl into his Bones. and like Oil into his Bones.
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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:
Let it be to him as a Garment which Covereth him, and as a Girdle, etc. 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:
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and this will be a great deal if you consider,
and this will be a great deal if you Consider,
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2. That the Body as a Body, will by reason of its union with the Soul, be as sensible,
2. That the Body as a Body, will by reason of its Union with the Soul, be as sensible,
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and so as capable in its kind, to receive correction and torment, as ever, nay I think more;
and so as capable in its kind, to receive correction and torment, as ever, nay I think more;
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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,
for if the quickness of the Soul, gives quickness of sense to the Body, as (in Some case, At least) I am apt to think it does,
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then forasmuch as the Soul will now be most quick, most sharp in Apprehension, so the Body by reason of union,
then forasmuch as the Soul will now be most quick, most sharp in Apprehension, so the Body by reason of Union,
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and sympathy with the Soul, will be most quick, and most sharp as to Sense.
and Sympathy with the Soul, will be most quick, and most sharp as to Sense.
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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,
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,
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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,
as torment, be ministered to the Body, no more than the Fire tormented 〈 ◊ 〉 King of Babylon ' s - furnace, or than the King Moab is Limekiln was afflicted,
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because the King Elom 's Bones were burnt to Lime therein. B•t 〈 ◊ 〉 the Body has received again its senses, now there••••e it must,
Because the King Elom is Bones were burned to Lime therein. B•t 〈 ◊ 〉 the Body has received again its Senses, now there••••e it must,
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yea, it cannot chuse but must feel that •rath of God that is let out, yea poured out like •ods of Water into the Soul.
yea, it cannot choose but must feel that •rath of God that is let out, yea poured out like •ods of Water into the Soul.
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Remember also, that besides what the Body re•••veth from the Soul by reason of its union and sym••thy therewith, there is a punishment and instru•ents of punishment,
remember also, that beside what the Body re•••veth from the Soul by reason of its Union and sym••thy therewith, there is a punishment and instru•ents of punishment,
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though I will not pretend to 〈 ◊ 〉 you exactly what it is, prepared for the Body •r its joyning with the Soul in Sin, therewith to be •inished;
though I will not pretend to 〈 ◊ 〉 you exactly what it is, prepared for the Body •r its joining with the Soul in since, therewith to be •inished;
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a Punishment, I say, that shall fall imme•ately upon the Body, and that such an one,
a Punishment, I say, that shall fallen imme•ately upon the Body, and that such an one,
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as will •ost fitly suit with the Nature of the Body, as wrath •nd guilt do most fitly suit the Nature of the Soul.
as will •ost fitly suit with the Nature of the Body, as wrath •nd guilt do most fitly suit the Nature of the Soul.
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3. Add to these, the durable condition that the •ody in this state is now in with the Soul. Time •as when the Soul dyed,
3. Add to these, the durable condition that the •ody in this state is now in with the Soul. Time •as when the Soul died,
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and the Body lived, and •hat the Soul was tormented while the Body slept •nd rested in the Dust,
and the Body lived, and •hat the Soul was tormented while the Body slept •nd rested in the Dust,
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but now these things are past;
but now these things Are past;
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•or at the Day of Judgment, as I said, these two shall 〈 ◊ 〉 •e-united,
•or At the Day of Judgement, as I said, these two shall 〈 ◊ 〉 •e-united,
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and that which once did separate them, 〈 ◊ 〉 dstroyed then of necessity they must abide together, •nd as together abide the Punishment prepared for •hem:
and that which once did separate them, 〈 ◊ 〉 dstroyed then of necessity they must abide together, •nd as together abide the Punishment prepared for •hem:
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and this will greaten the Torment of the Body.
and this will greaten the Torment of the Body.
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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,
Death was once the Wages of since, and a grievous Curse, but might the Damned meet with it in Hell, they would count it a Mercy,
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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:
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:
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yea, I will add, and by that means give the Soul some ease:
yea, I will add, and by that means give the Soul Some ease:
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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,
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,
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because of 〈 ◊ 〉 and sympathy.
Because of 〈 ◊ 〉 and Sympathy.
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But death, natural death, shall destroyed, and there shall be no more (natural dea•• no not in Hell.
But death, natural death, shall destroyed, and there shall be no more (natural dea•• no not in Hell.
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And now it shall happen to Men, it hath done in less and inferior Judgments, 〈 ◊ 〉 shall seek death and desire to dye,
And now it shall happen to Men, it hath done in less and inferior Judgments, 〈 ◊ 〉 shall seek death and desire to die,
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and death shall not found by them: and death shall not found by them:
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Thus therefore they must abide tog••ther, death that used to separate them asunder, now slain, 1. Because it was an enmy in keepi•• Christ's Body in the Grave.
Thus Therefore they must abide tog••ther, death that used to separate them asunder, now slave, 1. Because it was an enemy in keepi•• Christ's Body in the Grave.
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And 2. because Friend to carnal Men in that, though it was a Punis••ment in it self,
And 2. Because Friend to carnal Men in that, though it was a Punis••ment in it self,
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yet while it lasted and had domini•• over the Body of the Wicked, it hindred them 〈 ◊ 〉 that great and just judgment which for Sin was 〈 ◊ 〉 unto them;
yet while it lasted and had domini•• over the Body of the Wicked, it hindered them 〈 ◊ 〉 that great and just judgement which for since was 〈 ◊ 〉 unto them;
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and this is the third Discovery of th• manner and way of punishing of the Body. But,
and this is the third Discovery of th• manner and Way of punishing of the Body. But,
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4. There will then be such things to be seen an• heard, which the Eye and the Ear (to say no mor• than has been said of the sense of feeling) will 〈 ◊ 〉 and hear, that will greatly aggravate the Punish•ment of the Body in Hell:
4. There will then be such things to be seen an• herd, which the Eye and the Ear (to say no mor• than has been said of the sense of feeling) will 〈 ◊ 〉 and hear, that will greatly aggravate the Punish•ment of the Body in Hell:
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For though the Eye 〈 ◊ 〉 the Window, and the Ear a Door for the Soul to look out at,
For though the Eye 〈 ◊ 〉 the Window, and the Ear a Door for the Soul to look out At,
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and also to receive in by; yet whatever go•eth in at the Ear or the Eye, leaves influence upo• the Body,
and also to receive in by; yet whatever go•eth in At the Ear or the Eye, leaves influence upo• the Body,
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whether it be that which the Soul delighteth in, or that which the Soul abhorreth;
whither it be that which the Soul delights in, or that which the Soul abhorreth;
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for as the Eye affecteth the Heart, or Soul, so the Eye and Ear by hearing and beholding, both oft-times afflict the Body, W•en I heard, my b••y trembled, rottenness entred into my bones.
for as the Eye affects the Heart, or Soul, so the Eye and Ear by hearing and beholding, both ofttimes afflict the Body, W•en I herd, my b••y trembled, rottenness entered into my bones.
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Now I say, as the Body after its resurrection to damnation, to everlasting shame and contempt, will receive all its senses again,
Now I say, as the Body After its resurrection to damnation, to everlasting shame and contempt, will receive all its Senses again,
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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,
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,
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but I say, they will have matter and things to exercise themselves upon for the helping forward of the Torment of the Body:
but I say, they will have matter and things to exercise themselves upon for the helping forward of the Torment of the Body:
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under temporal Judgments of old, the Body as well as the Soul had no ease, day nor night,
under temporal Judgments of old, the Body as well as the Soul had no ease, day nor night,
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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 that not only by reason of what was felt, but by reason of what was herd and seen. In the Morning thou shalt say, would God it were even,
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and at even thou shalt say, would God it were Morning. 1. For the fear of thine heart, wherewith thou shalt fear. and At even thou shalt say, would God it were Morning. 1. For the Fear of thine heart, wherewith thou shalt Fear.
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2. And for the sight of thine eyes, which thou shalt see;
2. And for the sighed of thine eyes, which thou shalt see;
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Nay he tells them a little before, That they should be mad for the sight of their eyes which they should see. Nay he tells them a little before, That they should be mad for the sighed of their eyes which they should see.
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See! Why, what shall they see? Why, themselves in Hell with others like them,See! Why, what shall they see? Why, themselves in Hell with Others like them,
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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.
and this will be a Torment to their Body, there is bodily torment as I said, ministered to the Body by the Senses of the Body.
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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,
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,
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as well as to the Mind? To the Body doubtless!
as well as to the Mind? To the Body doubtless!
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witness the heavy Looks, the shaking Legs, trembling Knees, pale Face, and beating and aking Heart;
witness the heavy Looks, the shaking Legs, trembling Knees, pale Face, and beating and aching Heart;
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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.
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.
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Again, They shall see others there, and shall b• them see themselves.
Again, They shall see Others there, and shall b• them see themselves.
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There is an art, by which 〈 ◊ 〉 Man may make his Neighbour look so ghastly, tha• he shall fright himself by looking on him, especiall• when he thinks of himself, that he is of the sam• shew also.
There is an art, by which 〈 ◊ 〉 Man may make his Neighbour look so ghastly, tha• he shall fright himself by looking on him, especiall• when he thinks of himself, that he is of the sam• show also.
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'Tis said concerning Men at the downf•• of Babylon, That they shall be amazed one at ano•ther, for their faces shall be as flames.
It's said Concerning Men At the downf•• of Babylon, That they shall be amazed one At ano•ther, for their faces shall be as flames.
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An• what if one should say, that even as it is wit• an House set on fire within, where the Flame ascend out at the Chimnies, out at the Windows,
An• what if one should say, that even as it is wit• an House Set on fire within, where the Flame ascend out At the chimneys, out At the Windows,
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and th• smoak out at every chink and crevis that it can find so it will be with the Damned in Hell.
and th• smoke out At every chink and crevice that it can find so it will be with the Damned in Hell.
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That So• will breath Hell-fire and smoak, and coals will see• to hang upon its burning lips;
That So• will breath Hell-fire and smoke, and coals will see• to hang upon its burning lips;
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yea, the Face, Eye and Ears will seem all to be Chimnies and Vents fo• the Flame and Smoak of the Burning which God b• his breath hath kindled therein,
yea, the Face, Eye and Ears will seem all to be chimneys and Vents fo• the Flame and Smoke of the Burning which God b• his breath hath kindled therein,
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and upon them which will be beheld one in another, to the grea• torment and distress of each other.
and upon them which will be beheld one in Another, to the grea• torment and distress of each other.
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What shall I say? here will be seen Devils, an• here will be heard howlings,
What shall I say? Here will be seen Devils, an• Here will be herd howlings,
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and mournings, her• will the Soul see it self at an infinite distance fro• God, yea, the Body will see it too.
and mournings, her• will the Soul see it self At an infinite distance fro• God, yea, the Body will see it too.
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In a Word who knows the Power of God's Wrath, the Weigh• of Sin, the Torments of Hell, and the Length 〈 ◊ 〉 Eternity? If none,
In a Word who knows the Power of God's Wrath, the Weigh• of since, the Torments of Hell, and the Length 〈 ◊ 〉 Eternity? If none,
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then none can tell, when the• have said what they can, the intollerableness of th• Torments that will swallow up the Soul, the lost Sou• when it is cast away by God,
then none can tell, when the• have said what they can, the intolerableness of th• Torments that will swallow up the Soul, the lost Sou• when it is cast away by God,
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and from him, int• outer darkness for Sin: But thus much for the Caus• of the Loss of the Soul.
and from him, int• outer darkness for since: But thus much for the Caus• of the Loss of the Soul.
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I now come to the second Doctrine that I gathere• from the Words, namely, That how unconcerned a• •areless soever some now be about the Loss or Salvation •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.
I now come to the second Doctrine that I gathere• from the Words, namely, That how unconcerned a• •areless soever Some now be about the Loss or Salvation •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.
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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,
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,
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and that after he has lost his Soul 〈 ◊ 〉 Hell;
and that After he has lost his Soul 〈 ◊ 〉 Hell;
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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: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:
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for he that is dead according to our common acceptation of death, that is •eprived of life and sense, would not give two pence 〈 ◊ 〉 change his state:
for he that is dead according to our Common acceptation of death, that is •eprived of life and sense, would not give two pence 〈 ◊ 〉 change his state:
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Therefore the words do intimate that the Man is yet alive and sensible.
Therefore the words do intimate that the Man is yet alive and sensible.
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Now were a Man alive and sensible, though he was in none other place than the Grave, there to be confined,
Now were a Man alive and sensible, though he was in none other place than the Grave, there to be confined,
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while others are at liberty, what would he give in exchange •or his place, and to be rid of that for a better? but •ow much more to be delivered from Hell, the present place and state of his Soul.
while Others Are At liberty, what would he give in exchange •or his place, and to be rid of that for a better? but •ow much more to be Delivered from Hell, the present place and state of his Soul.
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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.
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.
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Torment then, 〈 ◊ 〉 Soul is sensible of, and that there is a place of ease 〈 ◊ 〉 peace:
Torment then, 〈 ◊ 〉 Soul is sensible of, and that there is a place of ease 〈 ◊ 〉 peace:
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And from the sense and feeling of torment, he would give, yea, what would he not give •n exchange for his Soul?
And from the sense and feeling of torment, he would give, yea, what would he not give •n exchange for his Soul?
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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 •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 •n exchange for his Soul.
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4. There is yet in the Text an intimation that the Soul is sensible of the lastingness of the punishment;
4. There is yet in the Text an intimation that the Soul is sensible of the lastingness of the punishment;
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or else the question rather argues a Man unwary than considerate in his offering, as is suppose• by Christ,
or Else the question rather argues a Man unwary than considerate in his offering, as is suppose• by christ,
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so largely, his all in exchange for 〈 ◊ 〉 Soul.
so largely, his all in exchange for 〈 ◊ 〉 Soul.
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But we will in this manner proceed no further, h• take it for granted, that the Doctrine is good wherefore I shall next enquire after what is contai••ed in this truth.
But we will in this manner proceed no further, h• take it for granted, that the Doctrine is good Wherefore I shall next inquire After what is contai••ed in this truth.
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And first, That God has undertake• and will accomplish, the breaking of the Spirits of 〈 ◊ 〉 the World, either by his grace and mercy to Salvati•• or by his justice and severity to damnation.
And First, That God has undertake• and will accomplish, the breaking of the Spirits of 〈 ◊ 〉 the World, either by his grace and mercy to Salvati•• or by his Justice and severity to damnation.
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The damned Soul under consideration is certain• supposed, as by the Doctrine, so by the Text, 〈 ◊ 〉 be utterly careless,
The damned Soul under consideration is certain• supposed, as by the Doctrine, so by the Text, 〈 ◊ 〉 be utterly careless,
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and without regard of Salvatio• so long as the acceptable time did last, and as the whi• Flag, that signifies terms of peace, did hang out, a• therefore it is said to be lost: But behold now it careful,
and without regard of Salvatio• so long as the acceptable time did last, and as the whi• Flag, that signifies terms of peace, did hang out, a• Therefore it is said to be lost: But behold now it careful,
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but now it is solicitous, but now, What sh• a Man give in exchange for his Soul? He of who• you read in the Gospel, that could tend to do nothin• in the days of the Gospel,
but now it is solicitous, but now, What sh• a Man give in exchange for his Soul? He of who• you read in the Gospel, that could tend to do nothin• in the days of the Gospel,
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but to find out how to be• cloathed in Purple and fine Linnen, and to fare sump•tuously every day, was by God brought so do•• and laid so low at last, that he could crouch and cringe and beg for one small drop of Water • cool his Tongue;
but to find out how to be• clothed in Purple and fine Linen, and to fare sump•tuously every day, was by God brought so do•• and laid so low At last, that he could crouch and cringe and beg for one small drop of Water • cool his Tongue;
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a thing that but a little before 〈 ◊ 〉 would have thought scorn to have done, when 〈 ◊ 〉 also thought scorn to stoop to the Grace and Merc• of the Gospel.
a thing that but a little before 〈 ◊ 〉 would have Thought scorn to have done, when 〈 ◊ 〉 also Thought scorn to stoop to the Grace and Merc• of the Gospel.
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But God was resolved to break 〈 ◊ 〉 Spirit, and the Pride of his Heart,
But God was resolved to break 〈 ◊ 〉 Spirit, and the Pride of his Heart,
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and to humbl• his lofty Looks, if not by his Mercy, yet by his Ju••stice; if not by his Grace, yet by Hell-fire.
and to humbl• his lofty Looks, if not by his Mercy, yet by his Ju••stice; if not by his Grace, yet by Hell-fire.
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This he also threatens to bring upon the Fool i• the Proverbs, They shall call, they shall seek, the •all cry. Who shall do so? the answer is, They that •ometimes scorned either to seek, or call, or cry: •hey that stopped their ears, that pulled away their •houlders,
This he also threatens to bring upon the Fool i• the Proverbs, They shall call, they shall seek, the •all cry. Who shall do so? the answer is, They that •ometimes scorned either to seek, or call, or cry: •hey that stopped their ears, that pulled away their •houlders,
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and that refused to seek, or call, or cry to God for Mercy.
and that refused to seek, or call, or cry to God for Mercy.
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Sinner, careless Sinner, didst thou take notice of •his first Inference that I have drawn from my se•ond Doctrine? If thou didst,
Sinner, careless Sinner, didst thou take notice of •his First Inference that I have drawn from my se•ond Doctrine? If thou didst,
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yet read it again, 'tis •his, God has undertaken and will accomplish the breaking •f the Spirits of all the World, either by his grace and •ercy unto Salvation,
yet read it again, it's •his, God has undertaken and will accomplish the breaking •f the Spirits of all the World, either by his grace and •ercy unto Salvation,
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or by his justice and severity to Damnation. or by his Justice and severity to Damnation.
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The reason for this is this, God is resolved to have •he M•stery, he is resolved to have the Victory.
The reason for this is this, God is resolved to have •he M•stery, he is resolved to have the Victory.
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Who will set the Bryars and Thorns against me in Battle, I will go through them and burn them together. Who will Set the Briars and Thorns against me in Battle, I will go through them and burn them together.
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I will march against them God is merciful and is come forth into the World by his Son, tendering of Grace unto Sinners by the Gospel,
I will march against them God is merciful and is come forth into the World by his Son, tendering of Grace unto Sinners by the Gospel,
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and would willingly make a Conquest over them for their good by h•s Mercy, now he being come out, Sinners like Bryars and Thorns do set themselves against him,
and would willingly make a Conquest over them for their good by h•s Mercy, now he being come out, Sinners like Briars and Thorns do Set themselves against him,
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and will have none of his mercy:
and will have none of his mercy:
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well, but what says God? saith he, Then I will march on, I will go through •hem, and burn them together.
well, but what Says God? Says he, Then I will march on, I will go through •hem, and burn them together.
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I am resolved to have the Mastery one way or another:
I am resolved to have the Mastery one Way or Another:
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if they will not bend to me, and accept of my Mercy in the Gosgel, I will bend them and break them by my Justice in Hell-fire;
if they will not bend to me, and accept of my Mercy in the Gospel, I will bend them and break them by my justice in Hell-fire;
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they say, they will not bend, I say they shall;
they say, they will not bend, I say they shall;
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now they shall know whose word shall stand, mine or theirs: Wherefore the Apostle, when he saw that some of the Corinthians begun to be unruly,
now they shall know whose word shall stand, mine or theirs: Wherefore the Apostle, when he saw that Some of the Corinthians begun to be unruly,
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and to do those things that did begin to hazard them, saith, Do ye provoke the Lord to jealousie, are ye stronger than he? as who should say, my brethren, a• you aware what you do? do you not understand tha• God is resolved to have the Mastery one way or ano•ther.
and to do those things that did begin to hazard them, Says, Do you provoke the Lord to jealousy, Are you Stronger than he? as who should say, my brothers, a• you aware what you do? do you not understand tha• God is resolved to have the Mastery one Way or ano•ther.
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And are you stronger than he? if not, trembl• before him, or he will certainly have you under hi• feet.
And Are you Stronger than he? if not, trembl• before him, or he will Certainly have you under hi• feet.
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I will tread them in mine anger, and trample the• in my fury: Thus he speaks of them that se• themselves against him, therefore beware. I will tread them in mine anger, and trample the• in my fury: Thus he speaks of them that se• themselves against him, Therefore beware.
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No• the reason of this resolution of God, it flows from a Determination in him to make all his sayings good ▪ and to verifie them on the Consciences of Sinners.
No• the reason of this resolution of God, it flows from a Determination in him to make all his sayings good ▪ and to verify them on the Consciences of Sinners.
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And since the incredulous World will not belie? now, and fly from wrath, they shall shortly believe and cry under it:
And since the incredulous World will not belie? now, and fly from wrath, they shall shortly believe and cry under it:
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since they will not now credit the Word before they see, unto salvation, they shall be made to credit it by sense and feeling unto damnation.
since they will not now credit the Word before they see, unto salvation, they shall be made to credit it by sense and feeling unto damnation.
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The second Inference that I draw from my second Doctrine is this, That it is, and will be the lot of some to bow, and break before God too late,The second Inference that I draw from my second Doctrine is this, That it is, and will be the lot of Some to bow, and break before God too late,
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or when it is too late.
or when it is too late.
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God is resolved, as I said, to have the Mastery, and that not only in a way of Dominion and Lordship in general, for that he has now;
God is resolved, as I said, to have the Mastery, and that not only in a Way of Dominion and Lordship in general, for that he has now;
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but he is resolved to master, that is, to break the Spirit of the World, to make all Men cringe and crouch unto him,
but he is resolved to master, that is, to break the Spirit of the World, to make all Men cringe and crouch unto him,
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even those that now say, There is no God; or if there be, yet, what's the Almighty that we should serve him?
even those that now say, There is no God; or if there be, yet, what's the Almighty that we should serve him?
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This is little thought of by those that now harden their hearts in wickedness, and that turn their Spirit against God,
This is little Thought of by those that now harden their hearts in wickedness, and that turn their Spirit against God,
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but this they shall think of, this they must think of, this God will make them think of 〈 ◊ 〉 that day;
but this they shall think of, this they must think of, this God will make them think of 〈 ◊ 〉 that day;
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at which day they also now do mock and •eride, that the Scripture might be fulfilled upon •hem.
At which day they also now do mock and •eride, that the Scripture might be fulfilled upon •hem.
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And I say, they shall think then of those •hings, and break at heart, and melt under the Hand, •nd Power and Majesty of the Almighty;
And I say, they shall think then of those •hings, and break At heart, and melt under the Hand, •nd Power and Majesty of the Almighty;
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For, As I •ive, saith God, every knee shall bow to me, every tongue shall confess to God: And again, The Nations shall see and be confounded at all their might, they shall •ay their hand upon their mouth, their ears shall be deaf;
For, As I •ive, Says God, every knee shall bow to me, every tongue shall confess to God: And again, The nations shall see and be confounded At all their might, they shall •ay their hand upon their Mouth, their ears shall be deaf;
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they shall lick the Dust like a Serpent, they shall move out of their holes like Worms,
they shall lick the Dust like a Serpent, they shall move out of their holes like Worms,
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or creeping things of the Earth, they shall be afraid of the Lord our God, and shall fear because of thee.
or creeping things of the Earth, they shall be afraid of the Lord our God, and shall Fear Because of thee.
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For then they, will they, nill they, shall have to do with God, though not with him as merciful,
For then they, will they, nill they, shall have to do with God, though not with him as merciful,
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or as one that may be intreated:
or as one that may be entreated:
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yet with him as just, and as devouring fire: yea, they shall see that Face, and hear that Voice, from whom,
yet with him as just, and as devouring fire: yea, they shall see that Face, and hear that Voice, from whom,
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and from which the Heavens and the Earth will fly away and find no place of stay.
and from which the Heavens and the Earth will fly away and find no place of stay.
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And by this appearance, and by such words of his mouth as he then will speak to them, they shall begin to tremble,
And by this appearance, and by such words of his Mouth as he then will speak to them, they shall begin to tremble,
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and call for the Rocks to fall upon them and cover them:
and call for the Rocks to fallen upon them and cover them:
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For if these things will happen at the Execution of inferior Judgments, What will be done!
For if these things will happen At the Execution of inferior Judgments, What will be done!
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what effects will the last, most dreadful and eternal Judgment have upon Men's Souls?
what effects will the last, most dreadful and Eternal Judgement have upon Men's Souls?
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Hence you find, that at the very first appearance of Jesus Christ, the whole World begins to mourn and lament, Every eye shall see him,
Hence you find, that At the very First appearance of jesus christ, the Whole World begins to mourn and lament, Every eye shall see him,
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and they also that pierced him, and all Kindreds of the Earth shall wail because of him: and they also that pierced him, and all Kindreds of the Earth shall wail Because of him:
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And therefore you also find them to stand at the Door and knock, saying, Lord, Lord, open unto us.
And Therefore you also find them to stand At the Door and knock, saying, Lord, Lord, open unto us.
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Moreover you find them also desiring, yea, also so humble i• their desires, as to be content with the least degree of Mercy, one drop, one drop upon the tip of ones Finger:
Moreover you find them also desiring, yea, also so humble i• their Desires, as to be content with the least degree of Mercy, one drop, one drop upon the tip of ones Finger:
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What stooping, what condescention, what humility is here? All and every one of those passages declare that the Hand of God is upon them,
What stooping, what condescension, what humility is Here? All and every one of those passages declare that the Hand of God is upon them,
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and that the Almighty has got the Mastery of them, has conquered them, broke the Pride of their Power,
and that the Almighty has god the Mastery of them, has conquered them, broke the Pride of their Power,
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and laid them low, and made them cringe and crouch unto him, bending the Knee, and craving of kindness.
and laid them low, and made them cringe and crouch unto him, bending the Knee, and craving of kindness.
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Thus then will God bow, and bend, and break them; yea, make them bow, and bend, and break before him.
Thus then will God bow, and bend, and break them; yea, make them bow, and bend, and break before him.
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And hence also it is that they will weep, and mourn, and gnash their Teeth,
And hence also it is that they will weep, and mourn, and gnash their Teeth,
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and cry, and repent that ever they have been so foolish, so wicked, so traiterous to their Souls,
and cry, and Repent that ever they have been so foolish, so wicked, so traitorous to their Souls,
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and such enemies of their own eternal happiness, as to stand out in the day of their visitation, in a way of rebellion against the Lord.
and such enemies of their own Eternal happiness, as to stand out in the day of their Visitation, in a Way of rebellion against the Lord.
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But here is their hard hap, their dismal lot and portion;
But Here is their hard hap, their dismal lot and portion;
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that all these things must be when 'tis too late. It is, and will be the lot,
that all these things must be when it's too late. It is, and will be the lot,
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and hap of these to bow, bend and break too late.
and hap of these to bow, bend and break too late.
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You read, They come weeping and mourning and with tears, they knock and cry for mercy,
You read, They come weeping and mourning and with tears, they knock and cry for mercy,
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but what did tears avail? why nothing, for the door was shut. He answered and said, I know you not whence you are:
but what did tears avail? why nothing, for the door was shut. He answered and said, I know you not whence you Are:
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But they repeat and renew their suit, saying, We have eat and drank in thy presence, But they repeat and renew their suit, saying, We have eat and drank in thy presence,
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and thou hast taught in our streets. and thou hast taught in our streets.
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What now? Why, he returns upon them his first answer the second time, saying, I tell you, I know you not whence you are:
What now? Why, he returns upon them his First answer the second time, saying, I tell you, I know you not whence you Are:
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depart from me all ye workers of iniquity: depart from me all you workers of iniquity:
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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.
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.
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They come weeping, and go weeping away.
They come weeping, and go weeping away.
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They come to him weeping, for they saw that he had conquered them, but they departed weeping,
They come to him weeping, for they saw that he had conquered them, but they departed weeping,
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for they saw that he would damn them:
for they saw that he would damn them:
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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,
yet, as we read in Another place, they were very loath to go from him by their reasoning and expostulating with him, Lord when saw we thee an hungered,
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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;
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;
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but the Righteous into life eternal. but the Righteous into life Eternal.
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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.
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.
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Or what shall a Man give in exchange for his Soul? Two or three things there may yet be gathered from these Words;Or what shall a Man give in exchange for his Soul? Two or three things there may yet be gathered from these Words;
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I mean as to the Desires of them that have lost their Souls, to make for them an exchange:
I mean as to the Desires of them that have lost their Souls, to make for them an exchange:
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What shall a Man give in exchange? What shall? what would? yea, what would not a Man,What shall a Man give in exchange? What shall? what would? yea, what would not a Man,
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if he had it, give in exchange for his Soul?
if he had it, give in exchange for his Soul?
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1. What would not a Man, I mean a Man in the Condition, that is by the Text supposed, some Men are,
1. What would not a Man, I mean a Man in the Condition, that is by the Text supposed, Some Men Are,
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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.
and will be in, give in exchange, to have Another Man's Virtues instead of their own Vices? Let me die the death of the Righteous.
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Let my Soul be in the state of the Soul of the Righteous, that is, with reference to his vertues,
Let my Soul be in the state of the Soul of the Righteous, that is, with Referente to his Virtues,
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when I dye, and let my last end be like his. 'Tis a sport now to some to taunt and squib,
when I die, and let my last end be like his. It's a sport now to Some to taunt and squib,
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and deride at other Men's Vertues, but ▪ the Day is coming when their minds will be changed,
and deride At other Men's Virtues, but ▪ the Day is coming when their minds will be changed,
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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.
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.
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Yea, they shall wish their Soul in the blessed Possession of those Graces and Vertues that those whom they hated were accompanied with;
Yea, they shall wish their Soul in the blessed Possession of those Graces and Virtues that those whom they hated were accompanied with;
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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:
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 that of Matthew, nam before:
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for yo• find by that Text, how loth they were, or will be, to be counted for unrighteous People.
for yo• find by that Text, how loath they were, or will be, to be counted for unrighteous People.
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Lord, say they, when did we see thee an hungred, or a thirst, naked, or sick, Lord, say they, when did we see thee an hungered, or a thirst, naked, or sick,
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and did not minister unto thee. and did not minister unto thee.
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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!
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!
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they are before a just God, a just Judge, a Judge that will give every one according to their ways;
they Are before a just God, a just Judge, a Judge that will give every one according to their ways;
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therefore, Woe to the Soul of the Wicked now:
Therefore, Woe to the Soul of the Wicked now:
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It shall go ill with him, for the reward of his hands shall be given him: It shall go ill with him, for the reward of his hands shall be given him:
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thus therefore he is lockt up as to this, he cannot now change his vices for vertues,
thus Therefore he is locked up as to this, he cannot now change his vices for Virtues,
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nor put himself or his Soul in the stead of the Soul of the saved;
nor put himself or his Soul in the stead of the Soul of the saved;
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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,
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 Judgement of the Law of the Land,
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as is the state of such, or such, heartily wishing that himself was not that he that he is:
as is the state of such, or such, heartily wishing that himself was not that he that he is:
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how much more then will Men wish thus when they stand ready to receive the •ast, their eternal judgment, But what shall a Man give in exchange for his Soul?
how much more then will Men wish thus when they stand ready to receive the •ast, their Eternal judgement, But what shall a Man give in exchange for his Soul?
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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:
2. As they would for the Salvation of their Souls be glad to change away their Vices for the Virtues, their Sins for the good deeds of Others:
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so what would they not give to change places now, or to remove from where now they are, into Paradise, into Abraham 's Bosom.
so what would they not give to change places now, or to remove from where now they Are, into Paradise, into Abraham is Bosom.
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But neither shall this be admitted, the R•ghteous must have their inheritance to themselves;
But neither shall this be admitted, the R•ghteous must have their inheritance to themselves;
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Neither, said Abraham, can they pass to us, that would come from thence: neither can they dwell in Heaven that would come from Hell. Neither, said Abraham, can they pass to us, that would come from thence: neither can they dwell in Heaven that would come from Hell.
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They then that have lost, or shall lose their Souls, are bound to their place, as well as to their sins.
They then that have lost, or shall loose their Souls, Are bound to their place, as well as to their Sins.
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When Judas went to Hell, he went to his home, to his own place;
When Judas went to Hell, he went to his home, to his own place;
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and when the Righteous go hence, they also go home to their House, to their own place;
and when the Righteous go hence, they also go home to their House, to their own place;
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for the Kingdom of Heaven is prepared for them.
for the Kingdom of Heaven is prepared for them.
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Between Heaven and Hell, there is a great gulf fixed; that is, a strong passage, there is a great gulf fixed.
Between Heaven and Hell, there is a great gulf fixed; that is, a strong passage, there is a great gulf fixed.
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What this gulf is, and how impossible, they that shall lose their Souls will know to their woe;
What this gulf is, and how impossible, they that shall loose their Souls will know to their woe;
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because it is fixed there where it is, on purpose to keep them in their tormenting place,
Because it is fixed there where it is, on purpose to keep them in their tormenting place,
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so that they that would pass from Hell to Heaven cannot.
so that they that would pass from Hell to Heaven cannot.
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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,
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,
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and the sixteenth of Luke affirms it:
and the sixteenth of Lycia affirms it:
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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.
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.
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What shall, what shall not a Man, if he had it, if it would answer his design, give in exchange for his Soul? What shall, what shall not a Man, if he had it, if it would answer his Design, give in exchange for his Soul?
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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;
3. As the Damned would change their own Vices for Virtues, and the Place where they Are for that into which they shall not come;
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so, What would they give for a change of condition? Yea, if an absolute change may not be obtained,
so, What would they give for a change of condition? Yea, if an absolute change may not be obtained,
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yet what would they give for the least degree of mitigation of that torment which now they know will without any intermission be,
yet what would they give for the least degree of mitigation of that torment which now they know will without any intermission be,
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and that for ever and ever.
and that for ever and ever.
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Tribulation, and anguish, indignation and wrath, the gnawing Worm, and everlasting destruction from the Presence of the Lord, Tribulation, and anguish, Indignation and wrath, the gnawing Worm, and everlasting destruction from the Presence of the Lord,
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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!
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!
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with whom? with an Angel, with a Saint, Ay, with a Dog or a Toad;
with whom? with an Angel, with a Saint, Ay, with a Dog or a Toad;
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for they mourn not, they weep not, nor do they bear indignation of wrath, they are as if they had not been;
for they mourn not, they weep not, nor do they bear Indignation of wrath, they Are as if they had not been;
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only the sinful ▪ Soul abides in its Sins, in the Place designed for lost Soul,
only the sinful ▪ Soul abides in its Sins, in the Place designed for lost Soul,
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and in the Condition that Wrath and Indignation for Sin and Transgression hath decreed them to abide for ever.
and in the Condition that Wrath and Indignation for since and Transgression hath decreed them to abide for ever.
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And this brings me to the Conclusion, which is, That seeing the ungodly do seek good things too late:
And this brings me to the Conclusion, which is, That seeing the ungodly do seek good things too late:
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therefore notwithstanding their seeking, they must still abide in their place, their sins, and their torment:
Therefore notwithstanding their seeking, they must still abide in their place, their Sins, and their torment:
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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; For what can a Man give in exchange for his Soul? Therefore God Says, that they there must still abide and dwell, no exchange can be made, This shall they have of mine hand, they shall lie down in sorrow;
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they shall lie down in it, they shall make their Bed there, there they shall lie.
they shall lie down in it, they shall make their Bed there, there they shall lie.
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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 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,
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and all their inventings, and desires to change their state for a better; they must lie down in sorrow.
and all their inventings, and Desires to change their state for a better; they must lie down in sorrow.
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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,
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,
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or that his condition was as one of the Spectators that are not condemned, and brought thither to be executed as he:
or that his condition was as one of the Spectators that Are not condemned, and brought thither to be executed as he:
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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,
how carefully also does 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,
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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,
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,
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and done whatever he can, the blow with the Ax, or turn with the Ladder, is his lot,
and done whatever he can, the blow with the Ax, or turn with the Ladder, is his lot,
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so he goes off the Scaffold, so he goes from among Men:
so he Goes off the Scaffold, so he Goes from among Men:
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And thus it will be with those that we have under consideration, when all comes to all,
And thus it will be with those that we have under consideration, when all comes to all,
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and they have said, and wished, and done what they can, the Judgment must not be reversed, they must lie down in sorrow.
and they have said, and wished, and done what they can, the Judgement must not be reversed, they must lie down in sorrow.
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They must, or shall lie down.
They must, or shall lie down.
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Of old, when a Man was to be chastized for his fault, he was to lie down to receive his stripes:
Of old, when a Man was to be Chastised for his fault, he was to lie down to receive his stripes:
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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,
so Here, Says 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,
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and to be beaten before his Face. and to be beaten before his Face.
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And this lying down was to be his lot, after he had pleaded for himself what he could,
And this lying down was to be his lot, After he had pleaded for himself what he could,
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and the Judge shall cause him to be beaten before his face, while he is present to behold the execution of judgment;
and the Judge shall cause him to be beaten before his face, while he is present to behold the execution of judgement;
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and thus it shall be at the End of the World:
and thus it shall be At the End of the World:
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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.
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.
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For there will be his presence not only at the tryal as judge, but to see execution done,
For there will be his presence not only At the trial as judge, but to see execution done,
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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;
nay to do it himself, by the pouring out like a River, his Wrath as burning Brimstone upon the Soul of the lost and castaway Sinner. He shall lie down;
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These words imply, that at last the damned Soul shall submit;
These words imply, that At last the damned Soul shall submit;
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for to lie down, is an act that signifies submission, especially to lie dow• to be beaten.
for to lie down, is an act that signifies submission, especially to lie dow• to be beaten.
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The wicked shall be silent in darkness ▪ When the Malefactor has said and wished all that he can,
The wicked shall be silent in darkness ▪ When the Malefactor has said and wished all that he can,
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yet at last he submits, is silent, and as it were, helps to put his Head into the Halter,
yet At last he submits, is silent, and as it were, helps to put his Head into the Halter,
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or doth lay down his Neck upon the Block: So here it is said of the damned, They shall lie down in sorrow;
or does lay down his Neck upon the Block: So Here it is said of the damned, They shall lie down in sorrow;
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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:
there is also a place that Says, These shall go away into everlasting punishment: To go, to go to punishment, is also an act of submission:
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Now submission to punishment, doth, or should flow from full conviction of the merit of punishment;
Now submission to punishment, does, or should flow from full conviction of the merit of punishment;
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and I think it is so to be understood here:
and I think it is so to be understood Here:
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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 every Mouth shall be stopped, and all the World (of Soul-losers) become guilty before God. Every Mouth shall be stopped, not At the beginning of the Judgement,
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for then they plead and pray, and also object against the Judge;
for then they plead and pray, and also Object against the Judge;
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but at the End, after that by a judicial Proceeding, he shall have justified against them his sayings,
but At the End, After that by a judicial Proceeding, he shall have justified against them his sayings,
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and have overcome these his Judges, then they shall submit, and also lie down in sorrow: yea, they shall go away 〈 ◊ 〉 their punishment,
and have overcome these his Judges, then they shall submit, and also lie down in sorrow: yea, they shall go away 〈 ◊ 〉 their punishment,
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as those who know they deserve 〈 ◊ 〉; Yea, they shall go away with silence. Now,
as those who know they deserve 〈 ◊ 〉; Yea, they shall go away with silence. Now,
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How they shall behave themselves in Hell (I will •ot here dispute) whether in a way of rage and blasphemy,
How they shall behave themselves in Hell (I will •ot Here dispute) whither in a Way of rage and blasphemy,
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and in rending and tearing of the name and just actions of God towards them, or whether by way of submission there:
and in rending and tearing of the name and just actions of God towards them, or whither by Way of submission there:
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I say, though this is none of this task, yet a word or two if you please.
I say, though this is none of this task, yet a word or two if you please.
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Doubtless they will not be mute there; they will •ry, and wail, and gnash their teeth, and perhaps too sometimes at God,
Doubtless they will not be mute there; they will •ry, and wail, and gnash their teeth, and perhaps too sometime At God,
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but I do not think but that the ••tice that they have deserved, and the equal admi•istration of it upon them, will for the most part prevail with them to rend and tear themselves, to acquit and justifie God,
but I do not think but that the ••tice that they have deserved, and the equal admi•istration of it upon them, will for the most part prevail with them to rend and tear themselves, to acquit and justify God,
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and to add fuel to their fire, by concluding themselves in all the fault, and that they have sufficiently merited this just damnation;
and to add fuel to their fire, by concluding themselves in all the fault, and that they have sufficiently merited this just damnation;
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for it would seem strange to me, that just judgment among Men shall terminate in this issue,
for it would seem strange to me, that just judgement among Men shall terminate in this issue,
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if God should not justifie himself in the Conscience of all the damned.
if God should not justify himself in the Conscience of all the damned.
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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.
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.
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I come now to make some Use and Application of the whole. And
I come now to make Some Use and Application of the Whole. And
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1. If the Soul be so excellent a thing, as we have made it appear to be,
1. If the Soul be so excellent a thing, as we have made it appear to be,
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and if the Loss thereof be so great a Loss;
and if the Loss thereof be so great a Loss;
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then here you may see who they are that are those extravagant ones, I mean those that are such in the highest degree.
then Here you may see who they Are that Are those extravagant ones, I mean those that Are such in the highest degree.
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Solomon tells us of a great Waster, and saith also, that he that is slothful in his business, is Brother to such an one. Solomon tells us of a great Waster, and Says also, that he that is slothful in his business, is Brother to such an one.
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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 Los• of his Soul. Many Men will be so profuse,
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 show me one, that for wasting and destroying, may be compared to him, that for the Lustiest and pleasures of this life will hazard the Los• of his Soul. Many Men will be so profuse,
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and will spend at that prodigal rate, that they will bring a thousand pound a year to five hundred,
and will spend At that prodigal rate, that they will bring a thousand pound a year to five hundred,
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and five hundred to fifty, and some also will bring that fifty to less than nine pence;
and five hundred to fifty, and Some also will bring that fifty to less than nine pence;
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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 Bow•. But what is this to the casting away the Soul? I say what is this to the Loss of the Soul,
but what is this to him that shall never leave losing until he has lost his Soul? I have herd of Some who would throw away a Farm, a good Estate upon the trundling of one single Bow•. But what is this to the casting away the Soul? I say what is this to the Loss of the Soul,
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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:
and that for less than the trundling of a Bowl. Nothing can for badness be compared to since, it is the vile thing, it cannot have a Worse Name than its own:
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it is worse than the vilest Man, than the vilest of Beasts:
it is Worse than the Vilest Man, than the Vilest of Beasts:
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yea, sin is worse than the Devil himself, for it is sin, and sin only that hath made the Devils Devils:
yea, since is Worse than the devil himself, for it is since, and since only that hath made the Devils Devils:
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and yet for this, for this vile, this abominable thing, some Men, yea, most Men will venture the Loss of their Soul:
and yet for this, for this vile, this abominable thing, Some Men, yea, most Men will venture the Loss of their Soul:
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yea, they will mortgage, pawn, and set their Souls to sale for it:
yea, they will mortgage, pawn, and Set their Souls to sale for it:
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Is not this a great Waster? doth not this Man deserve to be ranked among the extravagant ones? What think you of him who when he tempted the Wench to uncleanness, said to her, If thou wilt venture thy Body, I'le venture my Soul? was not here like to be a fine bargain think you? or was not this Man like to be a gainer by so doing? This is he that prizes sin at a higher rate than he doth his immortal Soul;
Is not this a great Waster? does not this Man deserve to be ranked among the extravagant ones? What think you of him who when he tempted the Wench to uncleanness, said to her, If thou wilt venture thy Body, I'll venture my Soul? was not Here like to be a fine bargain think you? or was not this Man like to be a gainer by so doing? This is he that prizes since At a higher rate than he does his immortal Soul;
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yea, this is he that esteems a quarter of an hours pleasure, more than he fears everlasting damnation:
yea, this is he that esteems a quarter of an hours pleasure, more than he fears everlasting damnation:
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What shall I say? this Man is minded to give more to be damned, than God requires he should give to be saved;
What shall I say? this Man is minded to give more to be damned, than God requires he should give to be saved;
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is not this an extravagant one? Be astonished O ye Heavens at this, and be ye horribly afraid!
is not this an extravagant one? Be astonished Oh you Heavens At this, and be you horribly afraid!
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Yea, let all the Angels stand amazed at the unaccountable prodigality of such an one. Object. 1. But some may say, I cannot believe that God will be so severe,
Yea, let all the Angels stand amazed At the unaccountable prodigality of such an one. Object. 1. But Some may say, I cannot believe that God will be so severe,
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as to cast away into Hell fire an immortal Soul for a little sin.
as to cast away into Hell fire an immortal Soul for a little since.
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Answ. I know thou canst not believe it, for if •hou couldest, thou wouldest sooner eat fire, than ••n this hazzard;Answer I know thou Canst not believe it, for if •hou Couldst, thou Wouldst sooner eat fire, than ••n this hazard;
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and hence all they that go down •o the Lake of Fire are called the Vnbelievers: and the Lord shall cut thee (that makest this Objection) asunder, and shall appoint thee thy portion with such,
and hence all they that go down •o the Lake of Fire Are called the Unbelievers: and the Lord shall Cut thee (that Makest this Objection) asunder, and shall appoint thee thy portion with such,
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except thou believe the Gospel and repent.
except thou believe the Gospel and Repent.
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Object. 2. But surely, though God should be so angry at the beginning, it cannot in time,Object. 2. But surely, though God should be so angry At the beginning, it cannot in time,
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but grieve him to see and hear Souls roaring in Hell, and that for a little sin.
but grieve him to see and hear Souls roaring in Hell, and that for a little since.
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Answer. Whatsoever God doth, it abideth for ever: he doth nothing in a passion, or in an angry •it; Answer. Whatsoever God does, it Abideth for ever: he does nothing in a passion, or in an angry •it;
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he proc•edeth with Sinners by the most perfect Rules of Justice, wherefore it would be injustice, to deliver them whom the Law condemneth:
he proc•edeth with Sinners by the most perfect Rules of justice, Wherefore it would be injustice, to deliver them whom the Law Condemneth:
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yea, he •ould falsify his word, if after a time he should deliver them from Hell, concerning whom he hath solemnly testified, that they shall be there for ever.
yea, he •ould falsify his word, if After a time he should deliver them from Hell, Concerning whom he hath solemnly testified, that they shall be there for ever.
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Obj. 3. O but, as he is just, so he is merciful, and mercy is pitiful,Object 3. O but, as he is just, so he is merciful, and mercy is pitiful,
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and very compassionate to the afflicted. Answ. O but mercy abused, becomes most fearful in tormenting:
and very compassionate to the afflicted. Answer Oh but mercy abused, becomes most fearful in tormenting:
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did you never read that the Lamb turned Lyon, and that the World will tremble at the Wrath of the Lamb, and be afflicted more at the thoughts of that,
did you never read that the Lamb turned lion, and that the World will tremble At the Wrath of the Lamb, and be afflicted more At the thoughts of that,
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than at th• thoughts of any thing that shall happen to them in the day, when God shall call them to an account for their sins?
than At th• thoughts of any thing that shall happen to them in the day, when God shall call them to an account for their Sins?
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The time of mercy will be then past, for now is that acceptable time, behold now is the day of salvation:
The time of mercy will be then past, for now is that acceptable time, behold now is the day of salvation:
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The Gate of mercy will then be shut, and must not be opened again, for now is that Gate open, now it is open for a Door of hope.
The Gate of mercy will then be shut, and must not be opened again, for now is that Gate open, now it is open for a Door of hope.
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The time of shewing pity and compassion will then be at an end:
The time of showing pity and compassion will then be At an end:
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for that as to acting towards Sinne•• will last but till the Glass of the World is run, an• when that day is past, mark what God saith, shall follow, I will laugh at your calamity, I will m•c• when your fear cometh;
for that as to acting towards Sinne•• will last but till the Glass of the World is run, an• when that day is past, mark what God Says, shall follow, I will laugh At your calamity, I will m•c• when your Fear comes;
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when your fear cometh as desolation, and your destruction cometh like a Whirlwind, when distress and anguish cometh upon you. when your Fear comes as desolation, and your destruction comes like a Whirlwind, when distress and anguish comes upon you.
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Mark you how many pinching expressions the Lord Jesus Christ doth threaten the refusing Sinner with, refuseth him now.
Mark you how many pinching expressions the Lord jesus christ does threaten the refusing Sinner with, Refuseth him now.
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I will laugh at him ▪ I will mock at him ▪ But when Lord wilt thou laugh at,
I will laugh At him ▪ I will mock At him ▪ But when Lord wilt thou laugh At,
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and mock at the impenitent? The answer is, I will laugh at their calamities,
and mock At the impenitent? The answer is, I will laugh At their calamities,
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and mock when their fear cometh, when their fear cometh as desolation, and their destruction like a Whirl-wind,
and mock when their Fear comes, when their Fear comes as desolation, and their destruction like a Whirlwind,
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when distress and anguish cometh upon them. when distress and anguish comes upon them.
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Obj. 4. But if God Almighty be at this point, and there be no moving of him to mercy at that day:Object 4. But if God Almighty be At this point, and there be no moving of him to mercy At that day:
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yet we can but lie in Hell till we art burnt out, as the Log doth at the Back of the Fire.
yet we can but lie in Hell till we art burned out, as the Log does At the Back of the Fire.
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Poor besotted Sinner, is this thy last shift? wilt thou comfort thy self with this? are thy sins so dear,
Poor besotted Sinner, is this thy last shift? wilt thou Comfort thy self with this? Are thy Sins so dear,
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so sweet, so desirable, so profitable to thee, that thou wilt venture a burning in Hell Fire for them till thou art burnt out? is there nothing else to be done but to make a covenant with Death,
so sweet, so desirable, so profitable to thee, that thou wilt venture a burning in Hell Fire for them till thou art burned out? is there nothing Else to be done but to make a Covenant with Death,
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and to maintain thy agreement with Hell? is it not better to say now unto God, do not condemn me, and to say now, Lord be merciful to me a Sinner? would not tears,
and to maintain thy agreement with Hell? is it not better to say now unto God, do not condemn me, and to say now, Lord be merciful to me a Sinner? would not tears,
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and prayers, and crys, in this acceptable time, to God for mercy, yield thee more benefit in the next World,
and Prayers, and cries, in this acceptable time, to God for mercy, yield thee more benefit in the next World,
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than to lie and burn out in Hell, will do?
than to lie and burn out in Hell, will do?
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But to come more close to thee, Have not I told ••ee already, that there is no such thing as a ceasing 〈 ◊ 〉 be:
But to come more close to thee, Have not I told ••ee already, that there is no such thing as a ceasing 〈 ◊ 〉 be:
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that the damned shall never be burned out in Hell? There shall be no more such death,
that the damned shall never be burned out in Hell? There shall be no more such death,
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or cause of dissolution for ever:
or cause of dissolution for ever:
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This one thing well considered, breaks not only the neck of that wild conceit, on which thy foolish Objection is built,
This one thing well considered, breaks not only the neck of that wild conceit, on which thy foolish Objection is built,
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but will break thy stubborn heart in pieces.
but will break thy stubborn heart in Pieces.
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For then it follows, that unless thou canst conquer God, or with ease endure to conflict with his sin-revenging wrath, thou wilt be made to mourn while under his everlasting wrath and indignation;
For then it follows, that unless thou Canst conquer God, or with ease endure to conflict with his Sin revenging wrath, thou wilt be made to mourn while under his everlasting wrath and Indignation;
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and to know that there is not such a thing as a burning out in Hell Fire.
and to know that there is not such a thing as a burning out in Hell Fire.
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Object. 5. But if this must be my case, I shall have more •ellows; I shall not go to Hell, nor yet burn there alone.Object. 5. But if this must be my case, I shall have more •ellows; I shall not go to Hell, nor yet burn there alone.
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Answ. What again, Is there no breaking of the League that is betwixt Sin and thy Soul? what, resolved to be a self Murderer, a Soul Murderer? what, resolved to murder thine own Soul? but is there any comfort in being hanged with company? in sinking into the bottom of the Sea with company? or in going to Hell, in burning in Hell,Answer What again, Is there no breaking of the League that is betwixt since and thy Soul? what, resolved to be a self Murderer, a Soul Murderer? what, resolved to murder thine own Soul? but is there any Comfort in being hanged with company? in sinking into the bottom of the Sea with company? or in going to Hell, in burning in Hell,
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and in enduring the everlasting pains of Hell with company? O, besotted wretch!
and in enduring the everlasting pains of Hell with company? O, besotted wretch!
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But I tell thee, the more company, the more sorrow, the more fuel, the more fire.
But I tell thee, the more company, the more sorrow, the more fuel, the more fire.
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Hence the damned Man that we read of in Luk, desired that his brethren might be so warned and prevailed with,
Hence the damned Man that we read of in Luk, desired that his brothers might be so warned and prevailed with,
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as to be kept out of that place of torment. But to hasten, I come now to the second Use.
as to be kept out of that place of torment. But to hasten, I come now to the second Use.
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Vse. 2. Is it so? is the Soul such an excellent thing, and the Loss thereof so unspeakably great? Then here you may see who are the greatest Fools in the World, to wit, those who to get the World and its Preferments will neglect God, till they lose their Souls.Use. 2. Is it so? is the Soul such an excellent thing, and the Loss thereof so unspeakably great? Then Here you may see who Are the greatest Fools in the World, to wit, those who to get the World and its Preferments will neglect God, till they loose their Souls.
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The rich Man in the Gospel was one of these great Fools, for that he was more concerned about what he should do with his Goods,
The rich Man in the Gospel was one of these great Fools, for that he was more concerned about what he should do with his Goods,
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than ho• his Soul should be saved.
than ho• his Soul should be saved.
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Some are for venturing their Souls for pleasures, and some are for venturing their Souls for profits;
some Are for venturing their Souls for pleasures, and Some Are for venturing their Souls for profits;
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they that venture their Souls for pleasures, have but little excuse for their doings; but they that venture their Soul for profit seem to have much.
they that venture their Souls for pleasures, have but little excuse for their doings; but they that venture their Soul for profit seem to have much.
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And they all with (k) one consent began to make excuse; Excuse, for what? Why, for the neglect of the Salvation of their Souls. And they all with (k) one consent began to make excuse; Excuse, for what? Why, for the neglect of the Salvation of their Souls.
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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,
But what was the cause of their making this excuse? Why, their profits Come tumbling in? I have bought a piece of Ground, I have bought five yoke of Oxen,
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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;
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;
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wherefore he must of necessity forget his Soul, and as he thought, all the Reason of the World he should.
Wherefore he must of necessity forget his Soul, and as he Thought, all the Reason of the World he should.
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Wherefore he falls to crying out, What shall I do? Now had one said, Mind the good of thy Soul, Man;
Wherefore he falls to crying out, What shall I do? Now had one said, Mind the good of thy Soul, Man;
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the Answer would have been ready, But where shall I bestow my Goods? If it had been replyed, Stay till Harvest:
the Answer would have been ready, But where shall I bestow my Goods? If it had been replied, Stay till Harvest:
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He returns again, But I have no room where to bestow my Goods? Now tell him of praying,
He returns again, But I have no room where to bestow my Goods? Now tell him of praying,
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and he answers, He must go to building. Tell him he should frequent Sermons, and he replies, He must mind his Work-men.
and he answers, He must go to building. Tell him he should frequent Sermons, and he replies, He must mind his Workmen.
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He cannot deliver his Soul, nor say, Is there not a lye in my Right-hand?
He cannot deliver his Soul, nor say, Is there not a lie in my Right-hand?
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And see if in the End he did not become a Fool, for though he accomplished the building of his Barns,
And see if in the End he did not become a Fool, for though he accomplished the building of his Barns,
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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;
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;
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nor did he in singing of that requiem, which he sung to his Soul at last, saying, Soul take thine ease, 〈 ◊ 〉, drink,
nor did he in singing of that requiem, which he sung to his Soul At last, saying, Soul take thine ease, 〈 ◊ 〉, drink,
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and be merry, shew himself ever the wiser;and be merry, show himself ever the Wiser;
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for in all his labours he had rejected to get that food that indeed is meat and drink for the Soul:
for in all his labours he had rejected to get that food that indeed is meat and drink for the Soul:
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nay, in singing this Song he did but provoke God to hasten to send to fetch his Soul to Hell;
nay, in singing this Song he did but provoke God to hasten to send to fetch his Soul to Hell;
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for so begins the conclusion of the Parable;
for so begins the conclusion of the Parable;
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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.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.
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There are six signs of a Fool, and they do all meet in that same Man that concerns no• himself,
There Are six Signs of a Fool, and they do all meet in that same Man that concerns no• himself,
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and that to good purpose, for the salvation of his Soul.
and that to good purpose, for the salvation of his Soul.
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1. A Fool has not an heart when the price is in his Hand, to get wisdom.
1. A Fool has not an heart when the price is in his Hand, to get Wisdom.
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2. 'Tis a sport to a Fool to do mischief, and to set light by the commission of sin.
2. It's a sport to a Fool to do mischief, and to Set Light by the commission of since.
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3. Fools despise wisdom, Fools hate knowledge. 4. A Fool after restraint returns to his folly.
3. Fools despise Wisdom, Fools hate knowledge. 4. A Fool After restraint returns to his folly.
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5. The way of a Fool is right in his own eyes. 6. The Fool goes merrily to the correction of the Stocks.
5. The Way of a Fool is right in his own eyes. 6. The Fool Goes merrily to the correction of the Stocks.
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I might add many more, but these six shall suf••• at this time, by which it appears, that the Fool h• no heart for the heavenly prize;
I might add many more, but these six shall suf••• At this time, by which it appears, that the Fool h• no heart for the heavenly prize;
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yet he has to spo• himself in sin: and when he dispises wisdom, the wa• is yet right before him;
yet he has to spo• himself in since: and when he despises Wisdom, the wa• is yet right before him;
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yea, if he be for some tim• restrained from vice, he greedily turneth again thereto,
yea, if he be for Some tim• restrained from vice, he greedily turns again thereto,
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and will when he has finished his course of fol•• and sin in this World, go as heedlesly,
and will when he has finished his course of fol•• and since in this World, go as heedlessly,
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as carelesly, a• unconcernedly, and quietly down the steps to Hell, as the Ox goeth to the Slaughter-House.
as carelessly, a• unconcernedly, and quietly down the steps to Hell, as the Ox Goes to the Slaughter-House.
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This is a Soul Fool, a Fool of the biggest Si•, and so is every one also that layeth up treasure fo• himself on Earth,
This is a Soul Fool, a Fool of the biggest Si•, and so is every one also that Layeth up treasure fo• himself on Earth,
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and is not rich towards God. Obj. 1. But would you not have us mind our worldly concerns?
and is not rich towards God. Object 1. But would you not have us mind our worldly concerns?
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Answ. Mind them, but mind them in their place, mind thy Soul first and most; the Soul is more than the Body,Answer Mind them, but mind them in their place, mind thy Soul First and most; the Soul is more than the Body,
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and eternal life better than temporal;
and Eternal life better than temporal;
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First seek the Kingdom of God, and prosper in thy health and thy estate as thy Soul prospers: First seek the Kingdom of God, and prosper in thy health and thy estate as thy Soul prospers:
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But as it is rare to see this command obeyed, for the Kingdom of God shall be thought of last:
But as it is rare to see this command obeyed, for the Kingdom of God shall be Thought of last:
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so if John 's Wish was to light upon, or happen to some People, they would neither have health, nor wealth in this World.
so if John is Wish was to Light upon, or happen to Some People, they would neither have health, nor wealth in this World.
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To prosper and be in health, as their Soul prospers:
To prosper and be in health, as their Soul prospers:
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what, to thrive and mend in outwards no faster? then we should have them have consumptive Bodies and low estates,
what, to thrive and mend in outward no faster? then we should have them have consumptive Bodies and low estates,
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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.
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.
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Obj. 2. But would you have us sit still and do nothing?Object 2. But would you have us fit still and do nothing?
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Answ. And must you needs be upon the extreams, must you mind this World to the damning of your Souls,Answer And must you needs be upon the extremes, must you mind this World to the damning of your Souls,
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or will you not mind your calling at all? is •here not a middle•way? may you not, must you not get your bread in a way of honest industry, that is ca•ing most for the next World, and so using of this •s not abusing the same? and then a Man doth so,
or will you not mind your calling At all? is •here not a middle•way? may you not, must you not get your bred in a Way of honest industry, that is ca•ing most for the next World, and so using of this •s not abusing the same? and then a Man does so,
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and • ever but then, when he sets this World and the next •n their proper places, in his thoughts, in his esteem 〈 ◊ 〉 judgment, and dealeth with both accordingly.
and • ever but then, when he sets this World and the next •n their proper places, in his thoughts, in his esteem 〈 ◊ 〉 judgement, and deals with both accordingly.
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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?
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?
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Obj. 3. But the most of Men do that which you forbid, and why may not we?Object 3. But the most of Men do that which you forbid, and why may not we?
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Answ. God says, Thou shalt not follow a multitule to do evil. Answer God Says, Thou shalt not follow a multitule to do evil.
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It is not what M•n do, but what God commands; it is not what doth present it self unto us,
It is not what M•n do, but what God commands; it is not what does present it self unto us,
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but what is best, that we should chuse. Now, He that refuseth instruction, despiseth his own Soul;
but what is best, that we should choose. Now, He that Refuseth instruction, despises his own Soul;
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and •e that keepeth the Commandment keepeth his own Soul. Make not therefore these foolish Objections;and •e that Keepeth the Commandment Keepeth his own Soul. Make not Therefore these foolish Objections;
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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,
but what Says the Word, how Readest thou? That tells thee that the pleasures of since 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,
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and is not so towards God;
and is not so towards God;
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and what shall it profit a Man if he shall gain the whole World and lose his own Soul?
and what shall it profit a Man if he shall gain the Whole World and loose his own Soul?
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Obj. 4. But may one not be equally ingaged for both? Ans. A divided heart is a naughty one; Object 4. But may one not be equally engaged for both? Ans. A divided heart is a naughty one;
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you cannot serve God and Mammon; if any Man loves the World, the love of the Father is not in him• and yet this objection bespeaks that thy heart• divided, that thou art a Mammonist,
you cannot serve God and Mammon; if any Man loves the World, the love of the Father is not in him• and yet this objection bespeaks that thy heart• divided, that thou art a Mammonist,
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or that tho• lovest the World.
or that tho• Lovest the World.
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But will riches profit in the da• of Wrath; yea are they not hurtful in the day 〈 ◊ 〉 Grace? do they not tend to surfeit the Heart, an• to alienate a Man and his mind from things that an• better?) why then wilt thou set thy heart upon tha• which is not? yea,
But will riches profit in the da• of Wrath; yea Are they not hurtful in the day 〈 ◊ 〉 Grace? do they not tend to surfeit the Heart, an• to alienate a Man and his mind from things that an• better?) why then wilt thou Set thy heart upon tha• which is not? yea,
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then what will become of the• that are so far off of minding of their Souls, th• they for whole Days, whole Weeks, whole Month• and Years together, scarce consider whether the• have Souls to save?
then what will become of the• that Are so Far off of minding of their Souls, th• they for Whole Days, Whole Weeks, Whole Month• and years together, scarce Consider whither the• have Souls to save?
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Vse 3. But thirdly, Is it so? is the Soul such 〈 ◊ 〉 excellent thing,Use 3. But Thirdly, Is it so? is the Soul such 〈 ◊ 〉 excellent thing,
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and is the Loss thereof so unspeakabl• great? then, This should teach People to be very carefu• to whom they commit the teaching and guidance of their Souls.
and is the Loss thereof so unspeakabl• great? then, This should teach People to be very carefu• to whom they commit the teaching and guidance of their Souls.
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This is a business of the greatest concern, Men wil• 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,
This is a business of the greatest concern, Men wil• 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,
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but how much more careful should we be, and yet the most are the least of all careful,
but how much more careful should we be, and yet the most Are the least of all careful,
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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.
unto whom they commit the teaching and guidance of their Souls. There Are several sorts of Soul Shepherd's in the World: 1. There Are Idol Shepherd's. 2. There Are foolish Shepherd's.
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3. There are Shepherds that feed themselves and not their Flock. 4. There are hard hearted and pitiless Shepherds.
3. There Are Shepherd's that feed themselves and not their Flock. 4. There Are hard hearted and pitiless Shepherd's.
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5. There are Shepherds that instead of healing, •mite, push and wound the diseased. 6. There are Shepherds that cause their Flocks •o go astray.
5. There Are Shepherd's that instead of healing, •mite, push and wound the diseased. 6. There Are Shepherd's that cause their Flocks •o go astray.
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7. And there are Shepherds that feed their Flock;
7. And there Are Shepherd's that feed their Flock;
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•hese are the Shepherds to whom thou shouldest com•it thy Soul for teaching and for guidance.
•hese Are the Shepherd's to whom thou Shouldst com•it thy Soul for teaching and for guidance.
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Quest. You may ask, How should I know those Shepherds?Quest. You may ask, How should I know those Shepherd's?
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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 •e will of his mercy set such Shepherds over thee, as shall feed the with Knowledge and Vnderstanding: Answer First surrender up thy Soul unto God by christ, and choose christ to be the chief Shepherd of thy Soul, and he will Direct thee to his Shepherd's, and •e will of his mercy Set such Shepherd's over thee, as shall feed thee with Knowledge and Understanding:
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Before thou hast surrendred up thy Soul to Christ, that he may be thy chief Shepherd, thou canst not find out,
Before thou hast surrendered up thy Soul to christ, that he may be thy chief Shepherd, thou Canst not find out,
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nor chuse to put thy Soul under the teaching and guidance of his Under-Shepherds, for thou canst not love them;
nor choose to put thy Soul under the teaching and guidance of his Under-Shepherds, for thou Canst not love them;
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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,
beside, they Are so Set forth by false Shepherd's, in so many ugly Guises, and under so many false and scandalous Dresses, that should I Direct thee to them,
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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.
while thou art a stranger to christ, thou wilt count them deceivers, devourers, and Wolves in Sheep clothing, rather than the Shepherd's that belong to the great and chief Shepherd, who is also the Bishop of the Soul.
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Yet this I will say unto thee, take heed of that Shepherd that careth not for his own Soul;
Yet this I will say unto thee, take heed of that Shepherd that Careth not for his own Soul;
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that walketh in ways, and doth such things as have a direct tendency to damn his own Soul;
that walks in ways, and does such things as have a Direct tendency to damn his own Soul;
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I say take heed of such an one, come not near him, let him have nothing to do with thy Soul,
I say take heed of such an one, come not near him, let him have nothing to do with thy Soul,
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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,
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 Bred of Life; Wherefore take heed of such an one,
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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;
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;
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they are for promising of life to the profane, and for slaying ▪ the Souls that God would have live; they are also.
they Are for promising of life to the profane, and for slaying ▪ the Souls that God would have live; they Are also.
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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:
Men that hunt Souls that Fear God, but for Sewing-Pillows under those Armholes, which God would have to lean upon that which would afflict them:
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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. These be (k) them that with lies do make the heart of the righteous sad, whom I have not made sad (Says God) and that have strengthened the hands of the wicked, that be should not return from his wicked Way, be promising of him life.
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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,
And as thou Shouldst for thy Souls sake choose for thy self good Soul-Shepherds; so also for the same reason, you should choose for your selves a good Wife, a good Husband, a good Master, a good Servant,
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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:
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 sighed:
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bad company is also very destructive to the Soul, and so is evil communication;
bad company is also very destructive to the Soul, and so is evil communication;
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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.
Wherefore be diligent to shun all these things, that thou Mayest persevere in that Way, the end of which will be the Saving of thy Soul.
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And since under this Head I am fallen upon cautions, let me add these to those which I have presented to thee already.
And since under this Head I am fallen upon cautions, let me add these to those which I have presented to thee already.
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1. Take heed, take heed of learning to do evil of any that are good: 'Tis possible for a good Man to do things that are bad,
1. Take heed, take heed of learning to do evil of any that Are good: It's possible for a good Man to doe things that Are bad,
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but let not his bad action imbolden thee to run upon Sin;
but let not his bad actium embolden thee to run upon since;
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seest thou a good Man that stumbleth at a Stone, or that slippeth into the Dirt, let that warn thee to take heed,
See thou a good Man that stumbleth At a Stone, or that slippeth into the Dirt, let that warn thee to take heed,
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lest his stumble make thee wary, let his fall make thee look well to thy goings;
lest his Stumble make thee wary, let his fallen make thee look well to thy goings;
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ever follow that which is good. Thy Soul is at stake. ever follow that which is good. Thy Soul is At stake.
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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;
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;
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learn to be good by the Word of God, and by the holy lives of them that be good;
Learn to be good by the Word of God, and by the holy lives of them that be good;
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envy not the wicked, nor desire to be with him, chuse none of his ways, thy Soul lies at stake.
envy not the wicked, nor desire to be with him, choose none of his ways, thy Soul lies At stake.
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3. Take heed of playing the hypocrite in Religion;
3. Take heed of playing the hypocrite in Religion;
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what of God and his Word thou knowest, profess it honestly, confirm to it heartily, serve him faithfully,
what of God and his Word thou Knowest, profess it honestly, confirm to it heartily, serve him faithfully,
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for what is the hypocrite bettered by all his profession, when God shall take away his Soul?
for what is the hypocrite bettered by all his profession, when God shall take away his Soul?
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4. Take heed of delays to turn to God, and of chusing his ways for the delight of thy heart;
4. Take heed of delays to turn to God, and of choosing his ways for the delight of thy heart;
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For the Lord's Eye is upon them that fear him, to deliver their Souls. For the Lord's Eye is upon them that Fear him, to deliver their Souls.
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5. Boast not thy self of thy Flocks and thy Herds, of thy Gold and thy Silver, of thy Sons and of thy Daughters:
5. Boast not thy self of thy Flocks and thy Herds, of thy Gold and thy Silver, of thy Sons and of thy Daughters:
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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,
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,
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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.
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 inquire 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.
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But I ask not concerning this, it is not what provision thou hast made for this life,
But I ask not Concerning this, it is not what provision thou hast made for this life,
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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;
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;
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Lord, not with them that have their portion in this life, whose Belly thou fillest with thy hid Treasures.
Lord, not with them that have their portion in this life, whose Belly thou Fillest with thy hid Treasures.
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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,
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,
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and that have not made provision 〈 ◊ 〉 their Soul: Well then, let me enquire of thee about th•s matter:
and that have not made provision 〈 ◊ 〉 their Soul: Well then, let me inquire of thee about th•s matter:
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What provision hast thou made for thy Soul? And,
What provision hast thou made for thy Soul? And,
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1. What hast thou thought of thy Soul? what ponderous thoughts hast thou had of the Greatness,
1. What hast thou Thought of thy Soul? what ponderous thoughts hast thou had of the Greatness,
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and of the immortality of thy Soul? This must be the first enquiry;
and of the immortality of thy Soul? This must be the First enquiry;
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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 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,
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for the Life and World to come.
for the Life and World to come.
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The Soul is a Man's all, whether he knows it or no, as I have already shewed you:
The Soul is a Man's all, whither he knows it or no, as I have already showed you:
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1748
now a Man will be concerned about what he thinks is his all. We read of the poor Servant that sets his Heart upon •is Wages, but it is because it is his all, his Treasure,
now a Man will be concerned about what he thinks is his all. We read of the poor Servant that sets his Heart upon •is Wages, but it is Because it is his all, his Treasure,
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1749
and that wherein his worldly worth lieth.
and that wherein his worldly worth lies.
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1750
Why thy Soul is thy all, 'tis strange if thou dost not think so? and more strange if thou dost think so,
Why thy Soul is thy all, it's strange if thou dost not think so? and more strange if thou dost think so,
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and yet hast light, seldom, and trivial thoughts about it: These two seem to be inconsistent, therefore let thy Conscience speaks;
and yet hast Light, seldom, and trivial thoughts about it: These two seem to be inconsistent, Therefore let thy Conscience speaks;
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either thou hast very great and weighty thoughts about the excellent Greatness of thy Soul,
either thou hast very great and weighty thoughts about the excellent Greatness of thy Soul,
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or else thou dost not count that thy Soul is so great a thing as it is;
or Else thou dost not count that thy Soul is so great a thing as it is;
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else thou dost not count it thy all.
Else thou dost not count it thy all.
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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,
2. What Judgement hast thou made of the present state of thy Soul (I speak now to the unconverted) thy Soul is under since, under the curse,
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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;
and an Object of wrath, this is that sentence that by the word it passed upon it, Woe to their Souls, Says God, for they have rewarded evil to themselves;
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this is the Sentence of God: Well, but what judgment hast thou passed upon it while thou livest in thy debaucheries;
this is the Sentence of God: Well, but what judgement hast thou passed upon it while thou Livest in thy debaucheries;
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1758
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;
is it not that which thy Fellows have passed on theirs before thee, saying, I shall have peace, though I walk in the imagination of my heart to add Drunkenness to thirst;
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if so, know thy judgment is gross, thy Soul is miserable, and turn, or in little time ▪ thine Eyes will behold all this.
if so, know thy judgement is gross, thy Soul is miserable, and turn, or in little time ▪ thine Eyes will behold all this.
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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,
3. What care hast thou had of securing of thy Soul, and that it might be Delivered from the danger that by since it is brought into? If a Man has a Horse, a Cow,
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1761
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!
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 o!
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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:
that's the Day on which many Men do put their Soul into the Ditch of since; that is the day that they Set apart to pursue wickedness in:
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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,
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,
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1764
when a Man feels his own strength fail, he will implore the help and aid of another;
when a Man feels his own strength fail, he will implore the help and aid of Another;
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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 s•ill cry out,
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 Best not a very Brute) but what hast thou done with God for help? hast thou cried? hast thou cried out? yea dost thou s•ill cry out,
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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;
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;
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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,
yea, Canst thou say, my Soul, my Soul waits upon God, my Soul Thirsteth for him, my Soul follows hard After him? I say, dost thou this,
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1768
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 Hu••smen, and never do they more holloo,
or dost thou hunt thine own Soul to destroy it? The Soul with Some is the Game, their Lustiest Are the Dogs, and they themselves Are the Hu••smen, and never do they more holloo,
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1769
and luer, and laugh, and sing, than when they have delivered up their Soul, their Darling to these Dogs;
and Lure, and laugh, and sing, than when they have Delivered up their Soul, their Darling to these Dogs;
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1770
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;
a thing that David trembled to think of, when he cried, Dogs have compassed me about; save my darling, my Soul, from the Power of the Dog;
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thus I say, he cryed, and yet these Dogs were but wicked Men:
thus I say, he cried, and yet these Dogs were but wicked Men:
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But oh, how much is a Sin, a Lust, worse than a Man to do us hurt;
But o, how much is a since, a Lust, Worse than a Man to do us hurt;
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1773
yea, worse than is a Dog, a Lyon to hurt a Lamb!
yea, Worse than is a Dog, a lion to hurt a Lamb!
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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,
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,
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1775
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 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;
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1776
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;
and there Are Signs of the Damnation of the Soul, evident Signs of Damnation: Now which of these haste thou? I cannot stand Here to show thee which Are which;
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but thy Soul and its salvation lyeth before thee, and thou hast the Book of Signs about these matters by thee;
but thy Soul and its salvation lies before thee, and thou hast the Book of Signs about these matters by thee;
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thou hast also Men of God to go to, and their Assemblies to frequent:
thou hast also Men of God to go to, and their Assemblies to frequent:
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look to thy self, Heaven and Hell are hard by, and one of them will swallow thee up;
look to thy self, Heaven and Hell Are hard by, and one of them will swallow thee up;
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Heaven into unspeakable and endless glory, or Hell into unspeakable and endless torment. Yet,Heaven into unspeakable and endless glory, or Hell into unspeakable and endless torment. Yet,
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5. What are the pleasures and delights of thy Soul now? are they things Divine,
5. What Are the pleasures and delights of thy Soul now? Are they things Divine,
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1782
or things Natural? are they things Heavenly, or things Earthly? are they things holy,
or things Natural? Are they things Heavenly, or things Earthly? Are they things holy,
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1783
or things unholy? for look what things thou delightest in now ▪ to those things the great God doth count thee a Servant,
or things unholy? for look what things thou delightest in now ▪ to those things the great God does count thee a Servant,
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1784
and for, and of those thou shalt receive thy Wages at the day of Judgment.
and for, and of those thou shalt receive thy Wages At the day of Judgement.
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1785
His Servants you are to whom you obey, whether of sin unto death, or of obedience unto righteousness. His Servants you Are to whom you obey, whither of since unto death, or of Obedience unto righteousness.
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1786
Wicked Men talk of Heaven, and say they hope and desire to go to Heaven, even while they continue wicked Men;
Wicked Men talk of Heaven, and say they hope and desire to go to Heaven, even while they continue wicked Men;
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1787
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,
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,
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1788
and make it as vile as the Pit that the Devils dwell in.
and make it as vile as the Pit that the Devils dwell in.
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1789
Take holiness away out of Heaven, and what is Heaven? I had rather be in Hell were there none but holy ones there,
Take holiness away out of Heaven, and what is Heaven? I had rather be in Hell were there none but holy ones there,
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1790
than •e in Heaven it self with the Children of iniquity.
than •e in Heaven it self with the Children of iniquity.
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1791
If Heaven should be filled with wicked Men, God would quickly drive them out, or forsake the place for their sakes;
If Heaven should be filled with wicked Men, God would quickly drive them out, or forsake the place for their sakes;
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1792
'tis true they have been Sinners, and none but Sinners that go to Heaven; but they are washed;
it's true they have been Sinners, and none but Sinners that go to Heaven; but they Are washed;
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1793
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.
such were Some of you, but you 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.
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1794
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,
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,
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1795
and that for twelve months together, to wit, Six Months with Oyl of Myrrh, and Six Months with sweet Odours and other things;
and that for twelve months together, to wit, Six Months with Oil of Myrrh, and Six Months with sweet Odours and other things;
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1796
and so came every Maiden to the King.
and so Come every Maiden to the King.
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1797
God also hath appointed, that those that come into his Royal Presence, should first go to the House of the Women, the Church,
God also hath appointed, that those that come into his Royal Presence, should First go to the House of the Women, the Church,
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1798
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:
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:
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1799
none can go from a state of nature to glory, but by a state of grace;
none can go from a state of nature to glory, but by a state of grace;
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1800
the Lord gives grace and glory, hence he that goeth to Heaven is said to be wrought for it, fitted, prepared for it.
the Lord gives grace and glory, hence he that Goes to Heaven is said to be wrought for it, fitted, prepared for it.
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1801
Vse 5. Again, Fifthly, Is it so? is the Soul such an excellent thing,Use 5. Again, Fifthly, Is it so? is the Soul such an excellent thing,
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1802
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;
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;
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1803
those that make all other matters but things by the bye, and the salvation of their Soul, the one thing needful.
those that make all other matters but things by the buy, and the salvation of their Soul, the one thing needful.
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1804
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:
But, but few comparatively will be concerned with this use, for where is he that does this? Solomon speaks of one Man of a thousand:
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1805
however some there be, and blessed be God for some, but they are they that are wise,
however Some there be, and blessed be God for Some, but they Are they that Are wise,
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1806
yea wise in the Wisdom of God: 1. Because they reject what God hath rejected, and that is sin.
yea wise in the Wisdom of God: 1. Because they reject what God hath rejected, and that is since.
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1807
2. Because they esteem but little of that which by the word is counted but of little esteem, and that is the World.
2. Because they esteem but little of that which by the word is counted but of little esteem, and that is the World.
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1808
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:
3. Because they choose for a Portion that which God commends unto us for that which is the most excellent thing, viz. Himself, his christ, his Heaven, his Word, his Grace and Holiness:
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1809
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,
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,
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1810
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;
and in the judgement of his word) and if it be so, glory and bliss must needs be their portion, though Others shall miss thereof;
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1811
The wise shall inherit glory, but shame shall be the promotion of Fools. The wise shall inherit glory, but shame shall be the promotion of Fools.
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1812
Let me then incourage those that are of this mind to be strong, and hold on their way, Soul thou hast pitched right;
Let me then encourage those that Are of this mind to be strong, and hold on their Way, Soul thou hast pitched right;
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1813
I will say of thy choice as David said of Goljah 's Sword, There is none like that, give it me:
I will say of thy choice as David said of Goljah is Sword, There is none like that, give it me:
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1814
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;
Hold fast that thou hast, that no Man take thy Crown. Oh! I admire this Wisdom, this is by the direction of the Lawgiver;
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1815
this is by the teaching of the blessed Spirit of God, not the Wisdom which this World teacheth,
this is by the teaching of the blessed Spirit of God, not the Wisdom which this World Teaches,
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1816
nor the Wisdom which the World, doth chuse, which comes to naught, surely thou hast seen something of the World to come,
nor the Wisdom which the World, does choose, which comes to nought, surely thou hast seen something of the World to come,
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1817
and of the glory of it through faith ▪ surely God has made thee see emptiness in that wherein others find a fulness,
and of the glory of it through faith ▪ surely God has made thee see emptiness in that wherein Others find a fullness,
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1818
and vanity in that which by others is counted for a Darling. Blessed are thine Eyes, for• they see, and thine Ears, for they hear.
and vanity in that which by Others is counted for a Darling. Blessed Are thine Eyes, for• they see, and thine Ears, for they hear.
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1819
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,
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,
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1820
while Angels wonder at, and rejoyce for thy wisdom.
while Angels wonder At, and rejoice for thy Wisdom.
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1821
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,
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 dazzled? surely thou hast looked upon the Sun,
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1822
and that makes Gold look like a clod of Clay in thine Eye-sight.
and that makes Gold look like a clod of Clay in thine Eyesight.
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1823
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,
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,
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1824
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?
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?
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1825
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:
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:
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1826
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,
how Come 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,
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1827
and incline thine heart to seek him more and more.
and incline thine heart to seek him more and more.
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1828
And since the whole World have slighted and despised, and counted foolish the thoughts and cogitations wherewith thy Soul is exercised;
And since the Whole World have slighted and despised, and counted foolish the thoughts and cogitations wherewith thy Soul is exercised;
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1829
what strong and mighty supporter is it upon, and with which thou bearest up thy Spirit,
what strong and mighty supporter is it upon, and with which thou bearest up thy Spirit,
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1830
and takest incouragement in this thy folorn, unoccupied and singular way? for so I dare say it is with the most;
and Takest encouragement in this thy folorn, unoccupied and singular Way? for so I Dare say it is with the most;
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1831
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,
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,
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1832
or else thou couldest not bear up, now the Stream and the Force thereof are against thee.
or Else thou Couldst not bear up, now the Stream and the Force thereof Are against thee.
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1833
Obj. 1. I know my Soul is an excellent thing, and that the World to come,Object 1. I know my Soul is an excellent thing, and that the World to come,
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1834
and its glories, even in the smalles• Glimpse thereof, do swallow up all the World that is here;
and its Glories, even in the smalles• Glimpse thereof, do swallow up all the World that is Here;
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1835
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:
my heart also does 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:
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1836
as for the rage and fury of this World, it swayeth very little with me, for my heart is come to a point;
as for the rage and fury of this World, it swayeth very little with me, for my heart is come to a point;
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1837
but yet for all that, I meet with many discouragements, and such things that indeed do weaken my strength in the way.
but yet for all that, I meet with many discouragements, and such things that indeed do weaken my strength in the Way.
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1838
But, brave Soul, pray tell me what the things are that discourage thee, and that weaken thy 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?
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1839
Why, the amazing greatness of this my enterprize, that this one thing.
Why, the amazing greatness of this my enterprise, that this one thing.
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1840
I am now pursuing things of the highest, the greatest, the most enriching nature, even eternal things;
I am now pursuing things of the highest, the greatest, the most enriching nature, even Eternal things;
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1841
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!
and the thoughts of the Greatness of them drowned 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, Found fool!
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1842
canst thou imagine that such a Gnat, a Flea, a Pi•mire as thou art, can take and possess the Heavens,
Canst thou imagine that such a Gnat, a Flay, a Pi•mire as thou art, can take and possess the Heavens,
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1843
and manele thy s•lf up in the eternal Glories? if thou makest first a 〈 ◊ 〉 of the succesfulness of thy Endeavours upon things far lower, more base,
and manele thy s•lf up in the Eternal Glories? if thou Makest First a 〈 ◊ 〉 of the succesfulness of thy Endeavours upon things Far lower, more base,
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1844
but much more easie to obtain, as Crowns, Kingdoms, Earldoms, Dukedoms, Gold, Silver, or the like;
but much more easy to obtain, as Crowns, Kingdoms, Earldoms, Dukedoms, Gold, Silver, or the like;
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1845
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,
how vain Are these attempts of thine, and yet thou Thinkest to possess thy Soul of Heaven? away, away by the height thereof, thou Mayest well conclude it is Far above, out of thy reach,
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1846
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:
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:
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1847
These are the thoughts that sometimes discourage me, and that weaken my strength in the way.
These Are the thoughts that sometime discourage me, and that weaken my strength in the Way.
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1848
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.Answer The Greatness of thy undertakings does but show the nobleness of thy Soul, in that it cannot, will not be content with such low and dry things as the baseborn Spirits that Are of the World, can, and do content themselves withal.
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1849
And as to the greatness of the things thou aimest at, though they be as they are indeed, things that have not their like,
And as to the greatness of the things thou aimest At, though they be as they Are indeed, things that have not their like,
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1850
yet they are not too big for God to give, and he has promised to give them to the Soul that seeketh him;
yet they Are not too big for God to give, and he has promised to give them to the Soul that seeks him;
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1851
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.
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.
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1852
As for thy making of a tryal of the succesfulness of thy endeavours upon things more inferior and base;
As for thy making of a trial of the succesfulness of thy endeavours upon things more inferior and base;
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1853
that is but a trick of the old deceiver.
that is but a trick of the old deceiver.
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1854
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;
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;
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1855
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;
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;
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1856
for divine and eternal things, God will give them to thee;
for divine and Eternal things, God will give them to thee;
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1857
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 art not of the number of them that draw back unto perdition, but of them that believe to the Saving of the Soul;
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1858
thou shalt receive the end of thy Faith, the salvation of thy Soul.
thou shalt receive the end of thy Faith, the salvation of thy Soul.
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1859
Obj. 2. But all my discouragement doth not lie in this, I see so much of the sinful vileness of my nature,Object 2. But all my discouragement does not lie in this, I see so much of the sinful vileness of my nature,
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1860
and feel •ow ready it is to thrust it self forth at all occasions, to the defiling of my whole Man, and more;
and feel •ow ready it is to thrust it self forth At all occasions, to the defiling of my Whole Man, and more;
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1861
now this added to the former, adds to my discouragement greatly.
now this added to the former, adds to my discouragement greatly.
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1862
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;Answer This should Because of humiliation, and of self-abasement, but not of discouragement, for the best of Saints have their Weaknesses, these their Weaknesses;
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1863
the Ladies as well as she that grinds at the Mill, know what doth attend that Sex;
the Ladies as well as she that grinds At the Mill, know what does attend that Sex;
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1864
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,
and the Giants in grace, as well as the weak and shrubs, Are sensible of the same things, which thou layest in against thy exercising of hope,
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1865
or as matter of thy discouragement; poor David says, his Soul refused to be comforted upon this very account;
or as matter of thy discouragement; poor David Says, his Soul refused to be comforted upon this very account;
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1866
and Paul crys out under sense of this, O wretched Man that I am!
and Paul cries out under sense of this, Oh wretched Man that I am!
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1867
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.
and comes as it were to the borders of a doubt, saying, Who shall deliver me? only he was quick At remembering that christ was his righteousness and price of redemption, and there he relieved himself.
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1868
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,
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,
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1869
but to faith, that is, to look to the perfect righteousness of Christ for life.
but to faith, that is, to look to the perfect righteousness of christ for life.
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1870
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 for further help, Consider, that Therefore christ lives in Heaven making Intercession, that thou Mightest be saved by his life, not by thine,
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1871
and by his intercessions, not by thy perfections;
and by his intercessions, not by thy perfections;
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1872
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;
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, etc. Object 3. But I find together with these things, weakness and faintness, as to my graces;
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1873
my faith, my hope, my love, and desires to these and all other Christian Duties are weak:
my faith, my hope, my love, and Desires to these and all other Christian Duties Are weak:
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1874
I am like the Man in the Dream, that would have run but could not, that would have fought but could not,
I am like the Man in the Dream, that would have run but could not, that would have fought but could not,
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1875
and that would have fled but could not.
and that would have fled but could not.
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1876
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, Answer 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,
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1877
and shall gently lead them that are with young: and shall gently led them that Are with young:
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1878
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 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,
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1879
and will strengthen that which was sick: and will strengthen that which was sick:
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1880
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.
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.
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1881
I come in the next place to a Use of Terror, and so I shall conclude.
I come in the next place to a Use of Terror, and so I shall conclude.
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1882
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;
Is it so? Is the Soul such an excellent thing, and is the Loss thereof so unspeakably great? Then this shows the sad state of those that loose their Souls;
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1883
we use to count those in a deplorable Condition, that by one only stroak, are stript of their whole Estate;
we use to count those in a deplorable Condition, that by one only stroke, Are stripped of their Whole Estate;
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1884
the Fire swept away all that he had;
the Fire swept away all that he had;
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1885
or all that he had was in such a Ship, and that Ship sunk into the bottom of the Sea;
or all that he had was in such a Ship, and that Ship sunk into the bottom of the Sea;
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1886
this is sad news, this is heavy tidings, this is bewailed of all, especially if such were great in the World,
this is sad news, this is heavy tidings, this is bewailed of all, especially if such were great in the World,
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1887
and were brought by their loss from a high to a low, to a very low Condition; but alas!
and were brought by their loss from a high to a low, to a very low Condition; but alas!
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1888
what is this to the Loss about which we have been speaking all this while? The Loss of an Estate may be repaired,
what is this to the Loss about which we have been speaking all this while? The Loss of an Estate may be repaired,
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1889
or if not, a Man may find Friends in his present deplorable condition to his support, though not recovery:
or if not, a Man may find Friends in his present deplorable condition to his support, though not recovery:
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1890
But far will this be from him that shall lose his Soul. Ah! he has lost his Soul,
But Far will this be from him that shall loose his Soul. Ah! he has lost his Soul,
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1891
and can never be recovered again, unless Hell-fire can comfort him;
and can never be recovered again, unless Hell-fire can Comfort him;
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1892
unless he can solace himself in the fiery Indignation of God, terrors will be upon him, anguish and sorrow will swallow him up,
unless he can solace himself in the fiery Indignation of God, terrors will be upon him, anguish and sorrow will swallow him up,
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1893
because of present misery, slighted and set at n•ught by God and his Angels, he will also be in this his miserable state,
Because of present misery, slighted and Set At n•ught by God and his Angels, he will also be in this his miserable state,
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1894
and this will add to sorrow, sorrow, and to his vexation of spirit, howling.
and this will add to sorrow, sorrow, and to his vexation of Spirit, howling.
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1895
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;
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;
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1896
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.
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.
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1897
All those expressions of Fire, Brimstone, the Lake of Fire, a fiery Furnace, the bottomless Pit,
All those expressions of Fire, Brimstone, the Lake of Fire, a fiery Furnace, the bottomless Pit,
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1898
and a hundred more to boot, are all too short to set forth the Miseries of those that shall be damned Souls:
and a hundred more to boot, Are all too short to Set forth the Misery's of those that shall be damned Souls:
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1899
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. 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 passes knowledge.
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1900
We hear it Thunder, we see it Lighten, yea, Eclipses, Comets and Blazing Stars, are all subject to smite us with Terror;
We hear it Thunder, we see it Lighten, yea, Eclipses, Comets and Blazing Stars, Are all Subject to smite us with Terror;
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1901
the thought of a Ghost, of the appearing of a dead Wife, a dead Husband, or the like, how terrible are these things!
the Thought of a Ghost, of the appearing of a dead Wife, a dead Husband, or the like, how terrible Are these things!
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but alas, what are these? meer Flea-bitings, nay not so bad, when compared with the Torments of Hell.
but alas, what Are these? mere Flea-bitings, nay not so bad, when compared with the Torments of Hell.
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1903
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,
Gilded 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,
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1904
how dismal, and breaking to the Soul of a Man it is, when it comes as from the Power of Anger,
how dismal, and breaking to the Soul of a Man it is, when it comes as from the Power of Anger,
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1905
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 arises from the utmost Indignation? Beside, 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 herd words that were unspeakable;
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1906
and he that goes down to Hell, shall hear groans that are unutterable.
and he that Goes down to Hell, shall hear groans that Are unutterable.
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1907
Hear, did I say? they shall feel them, they shall feel them burst from their wounded Spirits as Thunder-claps do from the Clouds.
Hear, did I say? they shall feel them, they shall feel them burst from their wounded Spirits as Thunderclaps do from the Clouds.
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1908
Once I dreamed, that I saw two (whom I knew) in Hell, and methought I saw a continual dropping from Heaven,
Once I dreamed, that I saw two (whom I knew) in Hell, and methought I saw a continual dropping from Heaven,
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1909
as of great drops of fire lighting upon them to their sore distress. Oh! words are wanting, thoughts are wanting, imagination and fancy are poor things here:
as of great drops of fire lighting upon them to their soar distress. Oh! words Are wanting, thoughts Are wanting, imagination and fancy Are poor things Here:
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1910
Hell is another kind of place and state than any alive can think;
Hell is Another kind of place and state than any alive can think;
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1911
and since I am upon this subject, I will here treat a little of Hell, as the Scriptures will give me leave,
and since I am upon this Subject, I will Here Treat a little of Hell, as the Scriptures will give me leave,
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1912
and the rather, because I am upon a use of Terror. and because Hell is the place of Torment.
and the rather, Because I am upon a use of Terror. and Because Hell is the place of Torment.
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1913
1. Hell is said to be beneath, as Heaven is said to be above, because as above signifieth the utmost joy, triumph, and felicity;
1. Hell is said to be beneath, as Heaven is said to be above, Because as above signifies the utmost joy, triumph, and felicity;
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1914
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.
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.
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1915
2. Hell is said to be darkness, and Heaven is said to be light; light to shew the pleasureableness, and the desirableness of Heaven;
2. Hell is said to be darkness, and Heaven is said to be Light; Light to show the pleasureableness, and the desirableness of Heaven;
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1916
and darkness to shew the dolesome and wearisomness of Hell; and how weary, oh!
and darkness to show the dolesome and wearisomeness of Hell; and how weary, o!
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1917
how weary and wearisomly, as I may say, will damned Souls turn themselves from side to side, from place to place in Hell,
how weary and wearisomly, as I may say, will damned Souls turn themselves from side to side, from place to place in Hell,
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1918
while swallowed up in the thickest Darkness, and griped with the burning Thoughts of the endlesness of that most unutterable Misery!
while swallowed up in the thickest Darkness, and gripped with the burning Thoughts of the Endlessness of that most unutterable Misery!
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1919
3. Men are said to go up to Heaven, but they are said to go down to Hell:
3. Men Are said to go up to Heaven, but they Are said to go down to Hell:
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1920
up, because of exaltation, and because they must abound in Beauty and Glory that go to Heaven:
up, Because of exaltation, and Because they must abound in Beauty and Glory that go to Heaven:
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1921
down, because of those sad dejections, that great deformity and vile contempt that sin hath brought them to, that go to Hell.
down, Because of those sad dejections, that great deformity and vile contempt that since hath brought them to, that go to Hell.
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1922
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:
4. Heaven is called a Hill or Mount, Hell is called a Pit or Hold: Heaven, a Mount, the Mount Zion, to show how God has and will exalt them that loved him in the World:
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1923
Hell, a Pit or Hole, to shew how all the Ungodly shall be buried in the yawning Paunch,Hell, a Pit or Hold, to show how all the Ungodly shall be buried in the yawning Paunch,
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1924
and Belly of Hell, as in a hollow Cave. 5. Heaven!
and Belly of Hell, as in a hollow Cave. 5. Heaven!
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1925
'Tis said of Heaven, the • 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:
It's said of Heaven, the • Height of Heaven, and of Hell, the bottomless Pit. The height of Heaven, to show that the Exaltation of them that do ascend up thither, is both perfect and unsearchable:
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1926
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 Hell the bottomless Pit, to show, that the downfall of them that descend in thither, will never be At an end, down, down, down they go,
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1927
and nothing but down, down still. 6. Heaven!
and nothing but down, down still. 6. Heaven!
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1928
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,
It is called the Paradise of God, but Hell the burning Lake. A Paradise, to show how quiet, harmless, sweet and beautiful Heaven shall be to them that possess it,
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1929
as the Garden was at the beginning of the Creation.
as the Garden was At the beginning of the Creation.
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1930
Hell, the burning Lake, to allude to Sodom, that since its destruction is turned into a stinking Lake;Hell, the burning Lake, to allude to Sodom, that since its destruction is turned into a stinking Lake;
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1931
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;
and to show 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 reigned from the Lord out of Heaven upon them;
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1932
so to the utmost degree shall it be with the Souls that are lost and cast into Hell.
so to the utmost degree shall it be with the Souls that Are lost and cast into Hell.
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1933
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.
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.
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1934
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:
There Are Mansions, or dwelling-places in Heaven, to show that every one of them that go thither might have his reward according to his work:
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1935
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,
and that there is Hell, and the lowest Hell, and the Chambers of death in Hell, to show, there Are places and states in Hell too,
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1936
for Sinners to be imprisoned in according to their faults;
for Sinners to be imprisoned in according to their Faults;
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1937
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;
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 Judgement than for them, etc. The lowest Hell;
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1938
how many Hells there are above that, or more tolerable tormenting places than the most exquisite Torments there, God,
how many Hells there Are above that, or more tolerable tormenting places than the most exquisite Torments there, God,
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1939
and they that are there know best, but degrees without doubt there are: and the term [ lowest ] shews the utmost, and most exquisite destress;
and they that Are there know best, but Degrees without doubt there Are: and the term [ lowest ] shows the utmost, and most exquisite distress;
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1940
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:
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:
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1941
these are the Chambers, that the Chambers in the Temple, or that the dwelling-places in the House in Heaven is opposed to,
these Are the Chambers, that the Chambers in the Temple, or that the dwelling-places in the House in Heaven is opposed to,
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1942
and this opposition shews, that as there will be degrees of Glory in Heaven, so there will of Torments in Hell;
and this opposition shows, that as there will be Degrees of Glory in Heaven, so there will of Torments in Hell;
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1943
aud there is all reason for it, since the Punishment must be inflicted by God, the infinitely just.
and there is all reason for it, since the Punishment must be inflicted by God, the infinitely just.
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1944
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;
Why should a poor silly, ignorant Man though 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, Gilded and the Quality of the Transgression will not admit it;
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1945
yea, the tormenting•Fire of Hell it self will not admit it;
yea, the tormenting•Fire of Hell it self will not admit it;
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1946
for if Hell-fire can kindle upon nothing but Sin, and the Sinner for the sake of it,
for if Hell-fire can kindle upon nothing but since, and the Sinner for the sake of it,
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1947
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 if since be as Oil to that sire, as the Holy Ghost seems to intimate, saying, Let it come into his Bowels like Water,
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1948
and like Oyl into his Bones; and like Oil into his Bones;
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1949
then as the quantity of the Oyl is, so will the fire burn, and so will the flaming Flame ascend,
then as the quantity of the Oil is, so will the fire burn, and so will the flaming Flame ascend,
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1950
and the smoak of their Torment for ever and ever.
and the smoke of their Torment for ever and ever.
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1951
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,
Suppose a piece of Timber a little bedaubed with Oil, 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,
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1952
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,
and make the most roaring noise? Suppose two Vessels filled with Oil, one containing the quantity of a Pint, the other containing the quantity of a Hogshead, and suppose that in one place they were both Set on fire,
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1953
yet so that they might not intermix flames;
yet so that they might not intermix flames;
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1954
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;
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 Oil;
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1955
so it will be with the Wicked in Hell, the lowest-Hell is for the biggest Sinners,
so it will be with the Wicked in Hell, the lowest-Hell is for the biggest Sinners,
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1956
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 theirs will be the greater Damnation, and the more intolerable Torment, though he that has least of this Oil of since in his Bones,
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1957
and of the kindlings of Hell fire upon him, will find he has Hell enough,
and of the kindlings of Hell fire upon him, will find he has Hell enough,
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1958
and will be weary enough thereof, for still he must struggle with flames that are everlasting;
and will be weary enough thereof, for still he must struggle with flames that Are everlasting;
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for Sin is such a thing that it can never be burned out of the Soul and Body of a damned Sinner.
for since is such a thing that it can never be burned out of the Soul and Body of a damned Sinner.
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1960
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,
But again, having treated thus of Hell, we will now speak a word or two of since, for that is it upon which Hell-fire seizes,
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349
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1961
and so on the Soul by that. Sin! it is the Sting of Hell, the Sting of Death is Sin:
and so on the Soul by that. since! it is the Sting of Hell, the Sting of Death is since:
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1962
by Death in this place, we must not understand that which is natural, but that which is in Hell, the second death,
by Death in this place, we must not understand that which is natural, but that which is in Hell, the second death,
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1963
even everlasting damnation, for natural death the Saints die; yea ▪ and also many Sinners without the least touch of a Sting from that;
even everlasting damnation, for natural death the Saints die; yea ▪ and also many Sinners without the least touch of a Sting from that;
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1964
but here is a Death that has a Sting to hurt, to twinge and wound the Sinner with,
but Here is a Death that has a Sting to hurt, to twinge and wound the Sinner with,
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1965
even then when it has the utmost Mastery of him.
even then when it has the utmost Mastery of him.
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1966
And this is the Death that the saved are delivered from, not that which is natural, for that is the end of them ▪ as of others;
And this is the Death that the saved Are Delivered from, not that which is natural, for that is the end of them ▪ as of Others;
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1967
but the second Death, the Death in Hell, for that is the Portion of the Damned,
but the second Death, the Death in Hell, for that is the Portion of the Damned,
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1968
and it is from that that the Saints have a Promise of deliverance, He that overcometh shall not be hurt of the second Death:
and it is from that that the Saints have a Promise of deliverance, He that Overcometh shall not be hurt of the second Death:
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1969
And again, Blessed and Holy is he that hath part in the first Resurrection, on such the second Death hath no Power. It is this death then that hath the Chambers to hold each damned Soul in,
And again, Blessed and Holy is he that hath part in the First Resurrection, on such the second Death hath no Power. It is this death then that hath the Chambers to hold each damned Soul in,
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1970
and Sin is the twining, winding, biting, poysoning Sting of this Death, or of these Chambers of Hell,
and since is the twining, winding, biting, poisoning Sting of this Death, or of these Chambers of Hell,
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1971
for Sinners to be stricken, stung, and pierced with.
for Sinners to be stricken, stung, and pierced with.
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1972
The Sting of Death is Sin. Sin in the general of it is the Sting of Hell,The Sting of Death is Sin. since in the general of it is the Sting of Hell,
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1973
for there would be no such thing as Torment, even there, were it not that Sin is there with Sinners: for as I have hinted already, the Fire of Hell, the Indignation and Wrath of God can fasten and kindle upon nothing but for,
for there would be no such thing as Torment, even there, were it not that since is there with Sinners: for as I have hinted already, the Fire of Hell, the Indignation and Wrath of God can fasten and kindle upon nothing but for,
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1974
or because of Sin; sin then as sin, is the Sting, and the Hell of Hells, of the lowest and upmost Hells.
or Because of since; sin then as since, is the Sting, and the Hell of Hells, of the lowest and upmost Hells.
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1975
Sin I say, in the Nature of it, simply as it is concluded both by God,since I say, in the Nature of it, simply as it is concluded both by God,
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1976
and the Damned to be a breach of his Holy Law, so it is the sting of the second Death, which is the Worm of Hell.
and the Damned to be a breach of his Holy Law, so it is the sting of the second Death, which is the Worm of Hell.
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1977
But then, as Sin is such a Sting in it self, so it is heightned, sharpned,
But then, as since is such a Sting in it self, so it is heightened, sharpened,
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1978
and made more keen and sharp by those Circumstances that, as concomitants attend it in every act;
and made more keen and sharp by those circumstances that, as concomitants attend it in every act;
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1979
for there is not a Sin at any time committed by Man, but there is some circumstance or other attends it, that makes it,
for there is not a since At any time committed by Man, but there is Some circumstance or other attends it, that makes it,
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1980
when charged home by God's Law, bigger and sharper, and more venom and poysonous to the Soul, than if it could be committed without them;
when charged home by God's Law, bigger and sharper, and more venom and poisonous to the Soul, than if it could be committed without them;
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1981
and this is the Sting of the Hornet, the great Sting. I sinned without a Cause, to please a base Lust, to gratify the Devil;
and this is the Sting of the Hornet, the great Sting. I sinned without a Cause, to please a base Lust, to gratify the devil;
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1982
here is the Sting: Again, I preferred Sin before Holiness, Death before Life, Hell before Heaven, the Devil before God, and Damnation before a Saviour;Here is the Sting: Again, I preferred since before Holiness, Death before Life, Hell before Heaven, the devil before God, and Damnation before a Saviour;
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349
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1983
here is the Sting: Again, I preferred moments before everlastings, temporals before eternals, to be racked and always slaying,Here is the Sting: Again, I preferred moments before everlastings, temporals before eternals, to be racked and always slaying,
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1984
before the Life that is blessed and endless;
before the Life that is blessed and endless;
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1985
here is the Sting: Also this I did against light, against Convictions, against Conscience, against perswasion of Friends, Ministers,Here is the Sting: Also this I did against Light, against Convictions, against Conscience, against persuasion of Friends, Ministers,
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1986
and the godly Lives which I beheld in others;
and the godly Lives which I beheld in Others;
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1987
here is the Sting: Also this I did against warnings, forewarnings, yea, though I saw others fall before my face by the mighty Hand of God for committing of the same; here is the Sting. Here is the Sting: Also this I did against Warnings, forewarnings, yea, though I saw Others fallen before my face by the mighty Hand of God for committing of the same; Here is the Sting.
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1988
Sinners, would I could perswade you to hear me out;
Sinners, would I could persuade you to hear me out;
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350
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1989
A Man cannot commit a Sin, but by the Commission of it, he doth by some circumstance or other, sharpen the Sting of Hell,
A Man cannot commit a since, but by the Commission of it, he does by Some circumstance or other, sharpen the Sting of Hell,
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1990
and that to pierce himself through and through, and through with many sorrows;
and that to pierce himself through and through, and through with many sorrows;
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1991
Also the Sting of Hell to some will be, that the Damnation of others stand upon their score;
Also the Sting of Hell to Some will be, that the Damnation of Others stand upon their score;
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1992
for that by imitating of them, by being deluded by them, perswaded by them, drawn in by them, they perish in Hell for ever,
for that by imitating of them, by being deluded by them, persuaded by them, drawn in by them, they perish in Hell for ever,
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1993
and hence it is, That these principal Sinners must dye all these deaths in themselves, that those damned ones, that they have drawn into Hell, are also to bear in their own Souls for ever.
and hence it is, That these principal Sinners must die all these death's in themselves, that those damned ones, that they have drawn into Hell, Are also to bear in their own Souls for ever.
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1994
And this God threatned to the Prince of Tyrus, that capital Sinner, because by his pride, power, practice and policy, he cast down others into the Pit,
And this God threatened to the Prince of Tyre, that capital Sinner, Because by his pride, power, practice and policy, he cast down Others into the Pit,
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1995
therefore saith God to him, They shall bring thee down to the Pit, and thou shalt die the Deaths of them that are slain in the midst of the Seas:
Therefore Says God to him, They shall bring thee down to the Pit, and thou shalt die the Death's of them that Are slave in the midst of the Seas:
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1996
And again, Thou shalt die the Deaths of the Vncircumcised by the Hand of Strangers, for I have spoken it, saith the Lord God.
And again, Thou shalt die the Death's of the Uncircumcised by the Hand of Strangers, for I have spoken it, Says the Lord God.
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1997
Ah! this will be the Sting of them, of those that are principal, chief, and as I may call them, the Captain and Ring-leading Sinners, Vipers will come out of other Mens ••e and flames,
Ah! this will be the Sting of them, of those that Are principal, chief, and as I may call them, the Captain and Ring-leading Sinners, Vipers will come out of other Men's ••e and flames,
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1998
and settle upon, seize upon, and for •ver abide upon their Consciences, and this will be the •ting of Hell, the great Sting of Hell to them.
and settle upon, seize upon, and for •ver abide upon their Consciences, and this will be the •ting of Hell, the great Sting of Hell to them.
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1999
I will yet add to all this;
I will yet add to all this;
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2000
How will the fairness of ••me for Heaven, even the Thoughts of that, Sting •hem when they come to Hell. It will not be so much •heir fall into the Pit,
How will the fairness of ••me for Heaven, even the Thoughts of that, Sting •hem when they come to Hell. It will not be so much •heir fallen into the Pit,
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2001
as from whence they fell in•o it, that will be to them the buzzing noise and ••arpned sting of the great and terrible Hornet. How •t thou fallen from Heaven, O Lucifer! there is the Sting, thou that art exalted up to Heaven, shalt ••e thrust down to Hell, though thou hast made thy •e•t among the Stars, from thence will I fetch thee down;
as from whence they fell in•o it, that will be to them the buzzing noise and ••arpned sting of the great and terrible Hornet. How •t thou fallen from Heaven, Oh Lucifer! there is the Sting, thou that art exalted up to Heaven, shalt ••e thrust down to Hell, though thou hast made thy •e•t among the Stars, from thence will I fetch thee down;
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2002
there is a Sting. To be pulled, for and •hrough love to some vain lust, from the everlasting •ates of Glory,there is a Sting. To be pulled, for and •hrough love to Some vain lust, from the everlasting •ates of Glory,
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2003
and caused to be swallowed up for 〈 ◊ 〉 in the Belly of Hell, and made to lodge for ever in •he dark, some Chambers of death, there is the pier••ing Sting:
and caused to be swallowed up for 〈 ◊ 〉 in the Belly of Hell, and made to lodge for ever in •he dark, Some Chambers of death, there is the pier••ing Sting:
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2004
But again, as there is the Sting of Hell, so there •s the Strength of that Sting; for a Sting, though never so sharp,
But again, as there is the Sting of Hell, so there •s the Strength of that Sting; for a Sting, though never so sharp,
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2005
or venom, yet if it wanteth strength •o force it, to the designed Execution, it doth but •ittle hurt.
or venom, yet if it Wants strength •o force it, to the designed Execution, it does but •ittle hurt.
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2006
But this Sting has strength to cause it to pierce into the Soul; The Sting of Death is Sin,
But this Sting has strength to cause it to pierce into the Soul; The Sting of Death is since,
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2007
and the Strength of Sin is the Law: and the Strength of since is the Law:
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2008
here then is the •trength of the Sting of Hell, it is the Law in the perfect Penalty of it, for without the Law, Sin is dead:
Here then is the •trength of the Sting of Hell, it is the Law in the perfect Penalty of it, for without the Law, since is dead:
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2009
Yea, again he saith, Where no Law is, there is •o Transgression:
Yea, again he Says, Where no Law is, there is •o Transgression:
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2010
The Law then followeth, in the executive part of it, the Soul into Hell, and there strengthneth Sin, that Sting in Hell, to pierce by it• unutterable charging of it on the Conscience, the Soul for ever and ever;
The Law then follows, in the executive part of it, the Soul into Hell, and there strengtheneth since, that Sting in Hell, to pierce by it• unutterable charging of it on the Conscience, the Soul for ever and ever;
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2011
nor can the Soul justly murmur or repine at God or at his Law, for that then th• sharply apprehensive Soul will well discern the just••ness, righteousness, reasonableness,
nor can the Soul justly murmur or repine At God or At his Law, for that then th• sharply apprehensive Soul will well discern the just••ness, righteousness, reasonableness,
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2012
and goodness o• the Law, and that nothing is done by the Law unto it, but that which is just and equal.
and Goodness o• the Law, and that nothing is done by the Law unto it, but that which is just and equal.
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2013
This therefore will put great strength and force into Sin, to sting the Soul, and to strike it with the Lashes of a Scorpion.
This Therefore will put great strength and force into since, to sting the Soul, and to strike it with the Lashes of a Scorpion.
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2014
Add yet to these the abiding Life of God, the Judge and God of this Law will never die.
Add yet to these the abiding Life of God, the Judge and God of this Law will never die.
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2015
When Princes die, the Law may be altered, by the which at present Transgressors are bound in Chains: But oh!
When Princes die, the Law may be altered, by the which At present Transgressors Are bound in Chains: But o!
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2016
here is also that which will make this Sting so sharp and keen; the God that executes it will never die.
Here is also that which will make this Sting so sharp and keen; the God that executes it will never die.
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2017
It is a fearful thing to fall into the Hands of the living God. FINIS. It is a fearful thing to fallen into the Hands of the living God. FINIS.
pn31 vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg np1. fw-la.
(2) sermon (DIV1)
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