Charlotte M. Yonge - "Life of John Coleridge Patteson"

Charles Dickens - "Pictures from Italy"

E. M. Forster - "Howards End"

Clarence Edward Mulford - "Hopalong Cassidy's Rustler Round Up (BAR 20)"

New Philadelphia Book Publisher Highlights Local Talent
Book and Publishing News from Publishers Newswire(tm)

Looking for Child to be on Cover of a New Book, 'The Model Child'
PHILADELPHIA, Pa. -- The Philadelphia literary world will celebrate the launch of two new players today, April 10th: Kay Square Press, a new publishing company focused on Philadelphia-area artists, their stories, and their art; and Kay Square's first release, 'With the Rich and Mighty: Emlen Etting of Philadelphia' (ISBN: 978-0-9815129-0-7), a critical biography by Kenneth C. Kaleta.

FlatSigned Press Alleges Don Imus Remarks Damage Legacy of President Gerald R. Ford
NEW YORK, N.Y. -- Nathan Yungerberg, an accomplished model scout and professional child photographer is launching a nation-wide casting call to find the cover model for his highly anticipated book release, 'The Model Child: A Parents Guide to the Child Modeling Industry' (ISBN: 978-0-9817018-0-6).

Books: The Works of John Bunyan Volume 1

J >> John Bunyan >> The Works of John Bunyan Volume 1




(2.) They do, also, by their thus rejecting of Christ and grace,
say, that for what the law can do to them, they value it not; they
regard not its thundering threatenings, nor will they shrink when
they come to endure the execution thereof; wherefore God, to deter
them from such bold and desperate ways, that do, interpretatively,
fully declare that they make such desperate conclusions, insinuates
that the burden of the curse thereof is intolerable, saying, 'Can
thine heart endure, or can thine hands be strong, in the days that
I shall deal with thee? I, the Lord, have spoken it, and will do
it' (Eze 22:14).

(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 judgment,
and that they will, in the meantime, join issue, and stand a trial
at that day with the great and terrible God. What else means their
not hearkening to Him, their despising of His Son, and the rejecting
of His grace; yea I say again, what else means their slighting of
the curse of the law, and their choosing to abide in their sins
till the day of death and judgment? And thus I have showed you the
causes of the loss of the soul; and, assuredly, these things are
no fables.

Objection. But some may object, and say, But you denounce all against
the soul; the soul, as if the body were in no fault at all; or, as
if there were no punishment assigned for the body.

Answer 1. The soul must be the part punished, because the soul is
that which sins. 'Every sin that a man doeth is without the body,'
fornication or adultery excepted (1 Cor 6:18). 'Is without the
body; that is, as to the wilily inventing, contriving, and finding
out ways to bring the motions of sin into action. For, alas! What
can the body do as to these? It is in a manner wholly passive; yea,
altogether as to the lusting and purposing to do the wickedness,
excepting the sin before excepted; ay, and not excepting that, as
to the rise of that sin; for even that, with all the rest, ariseth
and proceedeth out of the heart--the soul; 'For from within, out of
the heart of men, proceed evil thoughts, adulteries, fornications,
murders, thefts, covetousness, wickedness, deceit, lasciviousness,
an evil eye, blasphemy, pride, foolishness: all these evil things
come from within, and defile the man' (Mark 7:21-23). That is, the
outward man. But a difference must always be put betwixt defiling
and being defiled, that which defileth being the worst; not but
that the body shall have its share of judgment, for body and soul
must be destroyed in hell (Luke 12:4,5; Matt 10:28). The body as
the instrument, the soul as the actor; but oh! the soul, the soul,
the soul is the sinner; and, therefore, the soul, as the principal,
must be punished.

And that God's indignation burneth most against the soul appears in
that death hath seized upon every soul already; for the Scripture
saith, that every natural or unconverted man is dead (Eph 2:1-3).
Dead! How? Is his body dead? No, verily; his body liveth, but his
soul is dead (1 Tim 5:6). Dead! But with what death? Dead to God,
and to all things gospelly good, by reason of that benumbing,
stupifying, and senselessness, that, by God's just judgment for
and by sin, hath swallowed up the soul. Yea, if you observe, you
shall see that the soul goeth first, or before, in punishment, not
only by what has been said already, in that the soul is first made
a partaker of death, but in that God first deals with the soul by
convictions, yea, and terrors, perhaps, while the body is well;
or, in that He giveth up the soul to judicial hardness and further
blindness, while He leaveth the body to do His office in the world;
yea, and also when the day of death and dissolution is come, the
body is spared, while the soul is tormented in unutterable torment
in hell. And so, I say, it shall be spared, and the clods of the
valley shall be sweet unto it, while the soul mourneth in hell for
sin. It is true, at the day of judgment, because that is the last
and final judgment of God on men, then the body and soul shall
be re-united, or joined together again, and shall then, together,
partake of that recompence for their wickedness which is meet. When
I say, the body is spared and the soul tormented, I mean not that
the body is not then, at death, made to partake of the wages of sin,
'for the wages of sin is death' (Rom 3:23). But I mean, the body
partakes then but of temporal death, which, as to sense and feeling,
is sometimes over presently, and then resteth in the grave, while
the soul is tormenting in hell. Yea, and why is death suffered to
slay the body? I dare say, not chiefly for that the indignation
of God most burneth against the body; but the body being the house
for the soul in this world, God even pulls down this body, that
the soul may be stript naked, and being stript, may be carried to
prison, to the place where damned souls are, there to suffer in
the beginning of suffering, that punishment that will be endless.

Answer 2. Therefore, the soul must be the part most sorely
punished, because justice must be distributed with equity. God is
a God of knowledge and judgment; by Him actions are weighed; actions
in order to judgment (1 Sam 2). Now, by weighing of actions, since
He finds the soul to have the deepest hand in sin; and He says that
He hath so, of equity the soul is to bear the burden of punishment.
'Shall not the Judge of all the earth do right' in His famous
distributing of judgment? (Gen 18:25). 'He will not lay upon
man more than right, that he should enter into judgment with God'
(Job 34:23). The soul, since deepest in sin, shall also be deepest
in punishment. 'Shall one man sin,' said Moses, 'and wilt Thou be
wroth with all the congregation?' (Num 1:22). He pleads here for
equity in God's distributing of judgment; yea, and so exact is God
in the distribution thereof, that He will not punish heathens so
as He will punish Jews; wherefore He saith, 'Of the Jew first,' or
chiefly, 'and also of the Gentile' (Rom 2:9). Yea, in hell He has
prepared several degrees of punishment for the several sorts or
degrees of offenders; And some 'shall receive greater damnation'
(Luke 22:47). And will it not be unmeet for us to think, since God
is so elect in all His doings, that He will, without His weights
and measures, give to soul and body, as I may say, carelessly, not
severally, their punishments, according to the desert and merit of
each?

Answer 3. The punishment of the soul in hell must needs, to be
sure, as to degree, differ from the punishment of the body there.
When I say, differ, I mean, must needs be greater, whether the body
be punished with the same fire with the soul, or fire of another
nature. If it be punished with the same fire, yet not in the same
way; for the fire of guilt, with the apprehensions of indignation
and wrath, are most properly felt and apprehended by the soul, and
by the body by virtue of its union with the soul; and so felt by
the body, if not only, yet, I think, mostly, by way of sympathy
with the soul; and the cause, we say, is worse than the disease;
and if the wrath of God, and the apprehensions of it, as discharging
itself for sin, and the breach of the law, be that with which the
soul is punished, as sure it is: then the body is punished by the
effects, or by those influences that the soul, in its torments,
has upon the body, by virtue of that great oneness and union that
is between them.

But if there be a punishment prepared for the body distinct in kind
from that which is prepared for the soul, yet it must be a punishment
inferior to that which is prepared for the soul; not that the soul
and body shall be severed, but being made of things distinct, their
punishments will be by that which is most suitable to each. I say,
it must be inferior, because nothing can be so hot, so tormenting,
so intolerably insupportable, as the quickest apprehensions of,
and the immediate sinking under, that guilt and indignation that
is proportional to the offence. Should all the wood, and brimstone,
and combustible 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-hot application of the indignation
of God will do to the soul; yea, suppose the fire wherewith the body
is tormented in hell should be seven times hotter than any of our
fire; yea, suppose it, again, to be seven times hotter than that which
is seven times hotter than ours, yet it must, suppose it to be but
created fire, be infinitely short, as to tormenting operations, of
the unspeakable wrath of God, when in the heat thereof He applieth
it to, and doth punish the soul for sin in hell therewith. So,
then, whether the body be tormented with the same fire wherewith
the soul is tormented, or whether the fire be of another kind, yet
it is not possible that it should bear the same punishment as to
degree, because, or for the causes I have showed. Nor, indeed, is
it meet it should, because the body has not sinned so, so grievously
as the soul has done; and God proportioneth the punishment suitable
to the offence.

Answer 4. With the soul by itself are the most quick and suitable
apprehensions of God and His wrath; wherefore, that must needs be
made partaker of the sorest punishment in hell; it is the soul that
now is the most subtle at discerning, and it is the soul that will
be so; then conscience, memory, and understanding, and mind; these
will be the seat of torment, since the understanding will let wrath
immediately upon these, from what it apprehends of that wrath;
conscience will let the wrath of God immediately upon these, from
what it fearfully feels of that wrath; the memory will then, as a
vessel, receive and retain up to the brim of this wrath, even as
it receiveth by the understanding and conscience, the cause of this
wrath, and considers the durableness of it; so, then, the soul is
the seat and the receiver of wrath, even as it was the receiver and
seat of sin; here, then, is sin and wrath upon the soul, the soul
in the body, and so soul and body tormented in hell fire.

Answer 5. The soul will be most tormented, because strongest; the
biggest burden must lie upon the strongest part, especially since,
also, it is made capable of it by its sin. The soul must bear its
own punishment, and a great part of the body's too, forasmuch as,
so far as apprehension goes, the soul will be quicker at the work
than the body. True, the body, by the help of the soul, will see
too, but the soul will see yet abundantly further. And good reason
that the soul should bear part of the punishment of the body, because
it was through its allurements that the body yielded to help the
soul to sin. The devil presented sin, the soul took it by the body,
and now devil, and soul, and body, and all must be lost, cast away;
that is, damned in hell for sin; but the soul must be the burden
bearer.

Objection. But you say, Doth not this give encouragement to sinners
to give way to the body to be in all its members loose, and vain,
and wicked, as instruments to sin?

Answer. No; forasmuch as the body shall also have his share in
punishment. For though I have said the soul shall have more punishment
than the body, yet I have not said, that the body shall at all be
eased by that; no, the body will have its due. And for the better
making out of my answer further, consider of these following
particulars:--

(1.) The body will be the vessel to hold the tormented soul in; this
will be something; therefore man, damned man, is called a vessel
of wrath, a vessel, and that in both body and soul (Rom 9:22). The
soul receiveth wrath unto itself, and the body holdeth that soul
that has thus received, and is tormented with, the wrath of God.
Now the body being a vessel to hold this soul that is thus possessed
with the wrath of God, must needs itself be afflicted and tormented
with that torment, because of its union with the body; therefore
the Holy Ghost saith, 'His flesh upon him shall have pain, and his
soul within him shall mourn' (Job 14:22). Both shall have their
torment and misery, for that both joined hand in hand in sin, the
soul to bring it to the birth, and the body to midwife it into
the world; therefore it saith again, with reference to the body,
'Let the curse come into his bowels like water, and like oil into
his bones.' Let it be unto him as the garment which covereth him,
and for a girdle, etc. (Psa 109:17-19). The body, then, will be
tormented as well as the soul, by being a vessel to hold that soul
that is now possessed and distressed with the unspeakable wrath and
indignation of the Almighty God, and this will be a great deal, if
you consider,

(2.) That the body, as a body, will, by reason of its union with the
soul, be as sensible, and so as capable in its kind, to receive
correction and torment as ever, nay, I think more; for if the
quickness of the soul giveth quickness of sense to the body, as in
some case, at least, I am apt to think it doth, then forasmuch as
the soul will now be most quick, most sharp in apprehension, so the
body, by reason of union and sympathy with the soul, will be most
quick and most sharp as to sense. Indeed, if the body should not
receive and retain sense, yea, all its senses, by reason of its
being a vessel to hold the soul, the torment of the soul could
not as torment, be ministered to the body, no more than the fire
tormented the king of Babylon's furnace (Dan 3). Or than the king
of Moab's lime kiln was afflicted because the king of Edom's bones
were burnt therein. But now the body has received again its senses,
now therefore it must, yea, it cannot choose but must feel that
wrath of God that is let out, yea, poured out like floods of water
into the soul. 27 Remember also, that besides what the body receiveth
from the soul by reason of its union and sympathy therewith, there
is a punishment, and instruments of punishment, though I will
not pretend to tell you exactly what it is, prepared for the body
for its joining with the soul in sin, therewith to be punished; a
punishment, I say, that shall fall immediately upon the body, and
that such an one as will most fitly suit with the nature of the
body, as wrath and guilt do most fitly suit the nature of the soul.

(3.) Add to these, the durable condition that the body in this state
is now in with the soul. Time was when the soul died, and the body
lived, and the soul was tormented while the body slept and rested
in the dust; but now these things are past; for at the day of
judgment, as I said, these two shall be re-united, and that which
once did separate them, be destroyed; then of necessity they must
abide together, and, as together, abide the punishment prepared
for them; and this will greaten the torment of the body.

Death was once the wages of sin, and a grievous curse; but might the
damned meet with it in hell, they would count it a mercy, because
it would separate soul and body, and not only so, but take away all
sense from the body, and make it incapable of suffering torment;
yea, I will add, and by that means give the soul some ease; for
without doubt, as the torments of the soul extend themselves to the
body, so the torments of the body extend themselves to the soul;
nor can it be otherwise, because of union and sympathy. But death,
natural death, shall be destroyed, and there shall be no more natural
death, no, not in hell (1 Cor 15:26). And now it shall happen to
men, as it hath done in less and inferior judgments. They shall
seek death, and desire to die, and death shall not be found by
them (Job 3:21; Rev 9:6). Thus therefore they must abide together;
death that used to separate them asunder is now slain--1. Because
it was an enemy in keeping Christ's body in the grave; and, 2.
Because a friend to carnal men in that, though it was a punishment
in itself, yet while it lasted and had dominion over the body of
the wicked, it hindered them of that great and just judgment which
for sin was due unto them; and this is the third discovery of the
manner and way of punishing of the body. But,

(4.) There will then be such things to be seen and heard, which
the eye and the ear--to say no more than has been said of the sense
of feeling--will see and hear, that will greatly aggravate the
punishment of the body in hell; for though the eye is the window,
and the ear a door for the soul to look out at, and also to receive
in by, yet whatever goeth in at the ear or the eye leaves influence
upon the body, whether it be that which the soul delighteth in, or
that which the soul abhorreth; for as the eye affecteth the heart,
or soul (Lam 3:51) so the eye and ear, by hearing and beholding,
doth ofttimes afflict the body. 'When I heard, my belly
trembled--rottenness entered into my bones.' (Hab 3:16).

Now, I say, as the body after its resurrection, to damnation, to
everlasting shame and contempt (Dan 12:2; John 5:29) will receive
all its senses again, so it will have matter to exercise them upon,
not only to the letting into the soul those aggravations which they
by hearing, feeling, and seeing are capable to let in thither, but,
I say, they will have matter and things to exercise themselves upon
for the helping forward of the torment of the body. Under temporal
judgments of old, the body as well as the soul had no ease, day or
night, and that not only by reason of what was felt, but by reason
of what was heard and seen. 'In the morning thou shalt say, Would
God it were even! And at even thou shalt say, Would God it were
morning!' (Deu 28:67). 1. 'For the fear of thine heart, wherewith
thou shalt fear;' 2. 'And for the sight of thine eyes, which thou
shalt see.' Nay, He tells them a little before, that they should be
mad for the sight of their eyes which they should see (verse 34).

See! why, what shall they see? Why, themselves in hell, with
others like them; and this will be a torment to their body. There
is bodily torment, as I said, ministered to the body by the senses
of the body. What think you? If a man saw himself in prison, in
irons, upon the ladder, with the rope about his neck, would not
this be distress to the body, as well as to the mind? To the body,
doubtless. Witness the heavy looks, the shaking legs, trembling
knees, pale face, and beating and aching heart; 28 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 (Luke 16:28).

Again; they shall see others there, and shall by them see themselves.
There is an art by which a man may make his neighbour look so
ghastly, that he shall fright himself by looking on him, especially
when he thinks of himself, that he is of the same show also. It is
said concerning men at the downfall of Babylon, that they shall be
amazed one at another, for 'their faces shall be as flames' (Isa
13:8). And what if one should say, that even as it is with a house
set on fire within, where the flame ascends out at the chimneys,
out at the windows, and the smoke out at every chink and crevice
that it can find, so it will be with the damned in hell. That soul
will breathe hell fire and smoke, and coals will seem to hang upon
its burning lips; yea, the face, eyes, and ears will seem all to
be chimneys and vents for the flame and smoke of the burning which
God by His breath hath kindled therein, and upon them, which will
be beheld one in another, to the great torment and distress of each
other.

What shall I say? Here will be seen devils, and here will be heard
howlings and mournings; here will the soul see itself at an infinite
distance from God; yea, the body will see it too. In a word, who
knows the power of God's wrath, the weight of sin, the torments
of hell, and the length of eternity? If none, then none can tell,
when they have said what they can, the intolerableness of the
torments that will swallow up the soul, the lost soul, when it is
cast away by God, and from Him, into outer darkness for sin. But
this much for the cause of the loss of the soul.

DOCTRINE SECOND,

I now come to the second doctrine that I gathered from the
words--namely, that how unconcerned and careless soever some now
be about the loss or salvation of their souls, 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. There
are four things in the words that do prove this doctrine.

1. There is an intimation of life and sense in the man that has
lost, and that after he has lost, his soul in hell--'Or what shall
a man give in exchange for his soul?' These words are by no means
applicable to the man that has no life or sense; for he that is
dead according to our common acceptation of death, that is, deprived
of life and sense, would not give twopence to change his state;
therefore the words do intimate that the man is yet alive and
sensible. Now were a man alive and sensible, though he was in none
other place than the grave, there to be confined, while others are
at liberty, what would he give in exchange for his place, and to
be rid of that for a better! but how much more to be delivered from
hell, the present place and state of his soul!

2. There is in the text an intimation of a sense of torment 'Or
what shall a man give in exchange for his soul?' I am tormented in
this flame. Torment, then, the soul is sensible of, and that there
is a place of ease and peace. And from the sense and feeling of
torment, he would give, yea, what would he not give, in 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,
in exchange for his soul.

4. There is yet in the text an intimation that the soul is sensible
of the lastingness of the punishment, or else the question rather
argues a man unwary than considerate in his offering, as is supposed
by Christ, so largely, his all in exchange for his soul.

But we will, in this manner, proceed no further, but take it for
granted that the doctrine is good; wherefore I shall next inquire
after what is contained in this truth. And,

FIRST, That God has undertaken, and will accomplish, the breaking
of the spirits of all the world, either by His grace and mercy to
salvation, or by His justice and severity to damnation. The damned
soul under consideration is certainly supposed, as by the doctrine,
so by the text, to be utterly careless, and without regard of
salvation, so long as the acceptable time did last, and as the white
flag, that signifies terms of peace, did hang out; and, therefore,
it is said to be lost; but, behold, now it is careful, but now it
is solicitous, but now, 'what shall a man give in exchange for his
soul?' He of whom you read in the gospel, that could tend to do
nothing in the days of the gospel but to find out how to be clothed
in purple and fine linen, and to fare sumptuously every day, was
by God brought so down, and laid so low at last, that he could
crouch, and cringe, and beg for one small drop of water to cool
his tongue--a thing, that but a little before he would have thought
scorn to have done, when he also thought scorn to stoop to the grace
and mercy of the gospel (Luke 16:19,24). But God was resolved to
break his spirit, and the pride of his heart, and to humble his
lofty looks, if not by His mercy, yet by His justice; if not by
His grace, yet by hell fire.

This he also threatens to bring upon the fool in the Proverbs--'They
shall call, they shall seek, they shall cry' (Prov 1:22-32). Who
shall do so? The answer is, They that sometimes scorned either to
seek, or call, or cry; they that stopped their ears, that pulled
away their shoulders, and that refused to seek, or call, or cry to
God for mercy (Zech 7:11-13).

Sinner, careless sinner, didst thou take notice of this first inference
that I have drawn from my second doctrine? If thou didst, yet read
it again: it is this, 'God has undertaken, and will accomplish, the
breaking of the spirits of all the world, either by His grace and
mercy unto salvation, or by His justice and severity to damnation.'
The reason for this is this: God is resolved to have the mastery,
He is resolved to have the victory. 'Who would set the briers
and thorns against Me in battle? I would go through them, I would
burn them together' (Isa 27:4). I will march against them. God is
merciful, and is come forth into the world by His Son, tendering
of grace unto sinners by the gospel, and would willingly make a
conquest over them for their good by His mercy. Now He being come
out, sinners like briars and thorns do set themselves against Him,
and will have none of His mercy. Well, but what says God? Saith
He, Then I will march on, I will go through them, and burn them
together. I am resolved to have the mastery one way or another; if
they will not bend to Me, and accept of My mercy in the gospel, I
will bend them and break them by My justice in hell fire. They say
they will not bend; I say they shall; now they 'shall know whose
words shall stand, Mine or theirs.' (Jer 44:25-28). Wherefore the
apostle, when he saw that some of the Corinthians began to be unruly,
and to do those things that did begin to hazard them, saith, 'Do
we provoke the Lord to jealousy? are we stronger than He?' (1 Cor
5:22). As who should say, My brethren, are you aware what you do?
do you not understand that God is resolved to have the mastery
one way or another? and are you stronger than He? if not, tremble
before Him, or He will certainly have you under His feet--'I will
tread them in Mine anger, and trample them in My fury' (Isa 63:3).
Thus He speaks of them that set themselves against Him; therefore
beware. Now 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. And since the incredulous
world will not believe now, and fly from wrath, they shall shortly
believe and cry under it; since they will not now credit the Word,
before they see, unto salvation, they shall be made to credit it
by sense and feeling unto damnation.