Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f theLoss Thereof; What Shall A Man Give In Exchange For His Soul.29

 

WHAT SHALL A MAN GIVE IN EXCHANGE FOR HIS SOUL?'—MARK 8:37.

I HAVE chosen at this time to handle these words among you, and that for several reasons:—

l. Because the soul, and the salvation of it, are such great, such wonderful great things; nothing is a matter of that concern as is, and should be, the soul of each one of you. House and land, trades and honours, places and preferments, what are they to salvation? to the salvation of the soul?

2. Because I perceive that this so great a thing, and about which persons should be so much concerned, is neglected to amazement, and that by the most of men; yea, who is there of the many thousands that sit daily under the sound of the gospel that are concerned, heartily concerned, about the salvation of their souls?—that is, concerned, I say, as the nature of the thing requireth. If ever a lamentation was fit to be taken up in this age about, for, or concerning anything, it is about, for, and concerning the horrid neglect that everywhere puts forth itself with reference to salvation. Where is one man in a thousand—yea, where is there two of ten thousand that do show by their conversation, public and private, that the soul, their own souls, are considered by them, and that they are taking that care for the salvation of them as becomes them—to wit, as the weight of the work, and the nature of salvation requireth?

3. I have therefore pitched upon this text at this time; to see, if peradventure the discourse which God shall help me to make upon it, will awaken you, rouse you off your beds of ease, security, and pleasure, and fetch you down upon your knees before Him, to beg of Him grace to be concerned about the salvation of your souls. And then, in the last place, I have taken upon me to do this, that I may deliver, if not you, yet myself, and that I may be clear of your blood, and stand quit, as to you, before God, when you shall, for neglect, be damned, and wail to consider that you have lost your souls. 'When I say,' saith God, 'unto the wicked, Thou shalt surely die; and thou,' the prophet or preacher, 'givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not front his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul' (Eze 3:18, 19).

Works of John Bunyan – THE GREATNESS OF THE SOUL, AND UNSPEAKABLENESS 0F THE LOSS THEREOF; OF THE CAUSE OF THE LOSS OF THE SOUL.28

 

For the imagination is such a forcible power, that if it put forth itself to dress up and present a thing to the soul, whether that thing is evil or good, the rest of the faculties cannot withstand it. Therefore, when David prayed for the children of Israel, he said, 'I have seen with joy thy people, which are present here, to offer willingly unto thee;' that is, for preparations to build the temple. 'O Lord God,' saith he, 'keep this forever in the imagination of the thoughts of the heart of Thy people and prepare their heart unto Thee' (1 Chron 29:17, 18). He knew that as the imagination was prepared, so would the soul be moved, whether by evil or good; therefore, as to this, he prays that their imagination might be engaged always with apprehensions of the beauteousness of the temple, that they might always, as now, offer willingly for its building.

But, as I said, when the imagination hath thus set forth sin to the rest of the faculties of the soul, they are presently entangled, and fall into a flame of love thereto; this being done, it follows that a purpose to pursue this motion, till it is brought unto act, is the next thing that is resolved on. Thus Esau, after he had conceived of the profit that would accrue to him by murdering his brother, fell the next way into a resolve to spill Jacob's blood. And Rebecca sent for Jacob, and said unto him, 'Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee' (Gen 27:42). See also (Jer 49:30). Nor is this purpose to do evil without its fruit, for he comforted himself in his evil purpose: 'Esau, as touching thee, doth comfort himself, purposing to kill thee.'

The purpose, therefore, being concluded, in the next place the invention is diligently set to work to find out what means, methods, and ways, will be thought best to bring this purpose into practice, and this motion to sin into action. Esau invented the death of his brother when his father was to be carried to his grave (Gen 27:41). David purposed to make Uriah father his bastard child by making him drunk (2 Sam 11:13). Amnon purposed to ravish Tamar, and the means that he invented to do it were by feigning himself sick. Absalom purposed to kill Amnon and invented to do it at a feast (2 Sam13:32). Judas purposed to sell Christ and invented to betray him in the absence of the people (Luke 22:3-6). The Jews purposed to kill Paul and invented to entreat the judge of a blandation26 to send for him, that they might murder him as he went (Acts 23:12-15).

Thus you see how sin is, in the motion of it, handed through the soul—first, it comes into the fancy or imagination, by which it is so presented to the soul, as to inflame it with the desire to bring it into the act; so from this desire the soul proceeded to a purpose of enjoying, and from a purpose of enjoying to inventing how, or by what means, it had best to attempt the accomplishing of it.

But, further, when the soul has thus far, by its wickedness, pursued the motion of sin to bring it into action, then to the last thing; to wit, to endeavors, to take the opportunity, which, by the invention, is judged most convenient; so to endeavors, it goes, till it has finished sin, and finished, in finishing of that, its own fearful damnation. 'Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death' (James 1:15).

And who knows, but God and the soul, how many lets, hindrances, convictions, fears, frights, misgivings, and thoughts of the judgment of God, all this while are passing and repassing, turning and returning, over the face of the soul? how many times the soul is made to start, look back, and tremble, while it is pursuing the pleasure, profit, applause, or preferment that sin when finished, promised to yield unto the soul? for God is such a lover of the soul, that He seldom lets it go on in sin, but He cries to it, by His Word and providences, 'Oh! do not this abominable thing that I hate!' (Jer 44: 4); especially at first, until it shall have hardened itself, and so provoked Him to give it up in sin-revenging judgment to its own ways and doings, which is the terrible judgment under heaven; and this brings me to the third thing, the which I now will speak to.

3. As the soul receives, detains, entertains, and wilily worketh to bring sin from the motion into act, so it abhorrent to be controlled and taken off of this work—' My soul loathed them,' says God, 'and their soul also abhorred Me' (Zech 6:8). My soul loathed them, because they were so bad, and their souls abhorred Me because I am so good. Sin, then, is the cause of the loss of the soul; because it hath set the soul, or, rather, because the soul of love to sin hath set itself against God. 'Woe unto their soul, for they have rewarded evil unto themselves'(Isa 3:9).

Works of John Bunyan – THE GREATNESS OF THE SOUL, AND UNSPEAKABLENESS 0F THE LOSS THEREOF; OF THE CAUSE OF THE LOSS OF THE SOUL.27

 

How sin, by the help of the soul, destroys it.

Secondly, That I may yet show you what a great thing sin is with the soul that is to be damned, I will show how sin, by the help of the soul, is managed, from the motion of sin, even till it comes to the very act; for sin cannot come to an act without the help of the soul. The body doth little here, as I shall further show you anon.

There is then a motion of sin presented to the soul (and whether presented by sin itself or the devil, we will not at this time dispute); motions of sin, and motions to sin there are, and always the end of the motions of sin is to prevail with the soul to help that motion into an act. But, I say, there is a motion to sin moved to the soul; or, as James calls it, a conception. Now behold how the soul deals with this motion in order to the finishing of sin, that death might follow (Rom 7:5).

1. This motion is taken notice of by the soul, but is not resisted nor striven against, only the soul lifts up its eyes upon it and sees that there is present a motion to sin, a motion of sin presented to the soul, that the soul might midwife it from the conception into the world.

2. Well, notice being taken that a motion to sin is present, what follows but that the fancy or imagination of the soul taketh it home to it, and doth not only look upon it and behold it more narrowly but begins to trick and trim up the sin to the pleasing of itself and of all the powers of the soul. That this is true, is evident, because God findeth fault with the imagination as with that which lendeth to sin the first hand, and that giveth to it the first lift towards its being helped forward to act. 'And God saw that the wickedness of man was great in the earth' (Gen 6:5,12,13). That is, many abominable actions were done; for all flesh had corrupted God's way upon the earth. But how came this to be so?

Why, every imagination of the thoughts, or of the motions that were in the heart to sin, was evil, only evil, and that continuously. The imagination of the thoughts was evil—that is, such as tended not to deaden or stifle, but such as tended to animate and forward the motions or thoughts of sin into action. Every imagination of the thoughts—that which is here called a thought, by Paul to the Romans, called a motion. Now the imagination should, and would, had it been on God's side, so have conceived of this motion of and to sins, all to have presented it in all its features so ugly, so ill-favored, and so unreasonable a thing to the soul, that the soul should forthwith have let down the sluice, and pulled up the drawbridge, put a stop, with greatest defiance, to the motion now under consideration; but the imagination being defiled, it presently, at the very first view or noise of the motion of sin, so acted as to forward the bringing the said motion or thought into act. 

So, then, the thought of sin, or motion thereto, is first of all entertained by the imagination and fancy of the soul, and thence conveyed to the rest of the powers of the soul to be condemned, if the imagination is good; but to be helped forward to the act, if the imagination be evil. And thus the evil imagination helpeth the motion of and to sin towards the act, even by dressing of it up in that guise and habit that may best delude the understanding, judgment, and conscience; and that is done after this manner: suppose a motion of sin to commit fornication, to swear, to steal, to act covetously, or the like, be propounded to the fancy and imagination; the imagination, if evil, presently dresseth up this motion in that garb that best suiteth with the nature of the sin. As, if it be the lust of uncleanness, then is the motion to sin dress up in all the imaginable pleasurableness of that sin; if to covetousness, then is the sin dress up in the profits and honors that attend that sin; and so of theft and the like; but if the motion be to swear, hector, or the like, then is that motion dress up with valor and manliness; and so you may count of the rest of sinful motions; and thus being trimmed up like a Bartholomew baby, it is presented to all the rest of the powers of the soul, wherewith joint consent it is admired and embraced, to the firing and inflaming all the powers of the soul. And hence it is that men are said to inflame themselves with their idols under every green tree. 'And to be as fed horses, neighing after their neighbor's wife' (Jer 5:8).

Works of John Bunyan – THE GREATNESS OF THE SOUL, AND UNSPEAKABLENESS 0F THE LOSS THEREOF; OF THE CAUSE OF THE LOSS OF THE SOUL.26

 

Now that the soul doth thus entertain sin, is manifest by these several particulars—

(1.) It hath admitted it with complacence and delight into every chamber of the soul; I mean, it has been delightfully admitted to entertainment by all the powers or faculties of the soul. The soul hath chosen it rather than God: it also, at God's command, refused to let it go; yea, it chooses that doctrine, and loveth it best, since it must have a doctrine, that has most of sin and baseness in it (Isa 65:12; 66:3). They 'say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits' (Isa 30:10). These are signs that the soul with liking hath entertained sin; and if there be at any time, as indeed there is, a warrant issued out from the mouth of God to apprehend, to condemn, and mortify sin, why then,

(2.) These shifts the souls of sinners do presently make for the saving of sin from those things that by the Word men are commanded to do unto it—

(a) They will, if possible, hide it, and not suffer it to be discovered. 'He that hideth his sins23 shall not prosper' (Prov 28:13). And again, they hide it, and refuse to let it go (Job 20:12,13). This is an evident sign that the soul has a favor for sin and that with liking it, entertains it.

(b) As it will hide it, so it will excuse it, and plead that this and that piece of wickedness is no such evil thing; men need not be so nice, and make such a pother24 about it, calling those that cry out so hotly against it, men more nice than wise. Hence the prophets of old used to be called madmen, and the world would reply against their doctrine, Wherein have we been so wearisome to God, and what have we spoken so much against Him? (Mal 1:6,7; 3:8,13).

(c) As the soul will do this, so to save sin, it will cover it with names of virtue, either moral or civil; and of this God greatly complains, yea, breaks into anger for this, saying, 'Woe to them that call evil good, and good evil; that put darkness for light, and light for darkness; and put bitter for sweet, and sweet for bitter' (Isa 5:20)!

(d) If convictions and discovery of sin be so strong and so plain, that the soul cannot deny but that it is sin, and that God is offended therewith; then it will give flattering promises to God that it will indeed put it away; but yet it will prefix a time that shall be long first, if it also then at all performs it, saying, Yet a little sleep, yet a little slumber, yet a little folding of sin in mine arms, till I am older, till I am richer, till I have had more of the sweetness and the delights of sin. Thus, 'their soul delighteth in their abominations' (Isa 66:3).

(e) If God yet pursues, and will see whether this promise of putting sin out of doors shall be fulfilled by the soul, why then, it will be partial in God's law; it will put away some, and keep some; put away the grossest, and keep the finest; put away those that can best be spared, and keep the most profitable for help at a pinch (Mal 2:9).

(f) Yes, if all sin must be abandoned, or the soul shall have no rest, why then, the soul and sin will part (with such a parting as it is), even as Phaltiel parted with David's wife, with an ill will and a sorrowful mind; or as Orpha left her mother, with a kiss (2 Sam 3:16; Ruth 1:14).

(g) And if at any time they can, or shall, meet with each other again, and nobody never the wiser, O, what courting will be betwixt sin and the soul? And this is called doing things in the dark (Eze 8:12).

By all these, and many more things that might be instanced, it is manifest that sin has a friendly entertainment by the soul and that therefore the soul is guilty of damnation; for what do all these things argue, but that God, His Word, His ways, and graces, are out of favor with the soul, and that sin and Satan are its only pleasant companions? But,

Works of John Bunyan – THE GREATNESS OF THE SOUL, AND UNSPEAKABLENESS 0F THE LOSS THEREOF; OF THE CAUSE OF THE LOSS OF THE SOUL.25

 

2. But as I said, the soul has not only received sin but retains it, holds it, and shows no kind of resistance. It is enough that the soul is polluted and defiled, for that is sufficient to provoke God to cast it away; for which of you would take a cloth annoyed with stinking, ulcerous sores, to wipe your mouth withal, or to thrust it into your bosoms? and the soul is polluted with far worse pollution than any such can be. But this is not all; it retains sin as the wool retains the dye, or as the infected water receives the stench or poisonous scent; I say, it retains it willingly; for all the power of the soul is not only captivated by a seizure of sin upon the soul, but it willingly, heartily, unanimously, universally falleth in with the natural filth and pollution that is in sin, to the estranging of itself from God, and an obtaining of an intimacy and compliance with the devil.

Now this being the state and condition of the soul from the belly, yea, from before it sees the light of this world, what can be concluded but that God is offended with it? For how can it otherwise be, since there is holiness and justice in God? Hence those that are born of a woman, whose original is by carnal conception with man, are said to be as serpents so soon as born. 'The wicked (and all at first are so) go astray as soon as they be born, speakings lies. Their poison is like the poison of a serpent: they are like the deaf adder, that stoppeth her ear' (Psa 58:3,4). They go astray from the belly; but that they would not do, if aught of the powers of their soul were unpolluted. 'But their poison is like the poison of a serpent.'

Their poison—what is that? Their pollution, their original pollution, that is as the poison of a serpent—to wit, not only deadly, for so poison is, but also hereditary. It comes from the old one, from the sire and dam; yea, it is also now become connatural to and with them, and is of the same date with the child as born into the world. The serpent has not her poison, in the original of it, either from imitation or from other infective things abroad, though it may by such things be helped forward and increased; but she brings it with her in her bowels, in her nature, and it is to her as suitable to her present condition as it is that which is most sweet and wholesome to other of the creatures. So, then, every soul comes into the world as poisoned with sin; nay, as such which have poison connatural to them; for it has not only received sin as the wool has received the dye, but it retaineth it. The infection is got so deep, it has taken the black so effectually, that the tint, the very fire of hell, can never purge the soul therefrom.

And that the soul has received this infection thus early, and that it retains it so surely, is not only signified by children coming into the world besmeared in their mother's blood, and by the firstborn's being redeemed at a month old, but also by the first inclinations and actions of children when they are so come into the world (Exo 26). Who sees not that lying, pride, disobedience to parents, and hypocrisy, do put forth themselves in children before they know that they do either well or ill in so doing, or before they are capable to learn either of these arts by imitation, or seeing understandingly the same things done first by others? He that sees not that they do it naturally from a principle, from an inherent principle, is either blinded, and has retained his darkness by the same sin as they, or has suffered himself to be swayed by a delusion from him who at first infused this spawn of sin into man's nature.

Nor doth the averseness of children to morality a little demonstrate what has been said; for as it would make a serpent sick, should one give it a strong antidote against his poison, so then are children, and never more than then, disturbed in their minds, when a strict hand and a stiff rein by moral discipline is maintained over and upon them. True, sometimes restraining grace corrects them, but that is not of themselves; but more oft hypocrisy is the great and first moving wheel to all their seeming compliances with admonitions, which indulgent parents are apt to overlook, yea, and sometimes, through unadvisedness, to count for the principles of grace. I speak now of that which comes before conversion. But as I said before, I would not now dispute, only I have thought good thus to urge these things to make my assertion manifest, and to show what is the cause of the damnation of the soul.

3. Again; as the soul receives sin, and retains it, so it also doth entertain it—that is, countenance, smile upon, and like its complexion and nature well. A man may detain—that is, hold fast—a thing which yet he doth not regard; but when he entertains, then he countenances, likes, and delights in the company. Sin, then, is first received by the soul, as has been afore explained, and by that reception is polluted and defiled. This makes it hateful in the eyes of justice: it is now polluted. Then, secondly, this sin is not only received, but retained—that is, it sticks so fast, abides so fixedly in the soul, that it cannot be gotten out; this is the cause of the continuation of abhorrence; for if God abhors because there is a being of sin there, it must needs be that he should continue to abhor, since sin continues to have a being there. But then, in the third place, sin is not only received, detained, but entertained by the now defiled and polluted soul; wherefore this must needs be a cause of the continuance of anger, and that with aggravation. When I say, entertained, I do not mean as men entertain their enemies, with small and great shot,  but as they entertain those whom they like, and those that are got into their affections.  And therefore the wrath of God must certainly be let out upon the soul, to the everlasting damnation of it.

Works of John Bunyan – THE GREATNESS OF THE SOUL, AND UNSPEAKABLENESS 0F THE LOSS THEREOF; OF THE CAUSE OF THE LOSS OF THE SOUL24

 

FOURTH, And now I have come to the fourth thing—that is, to show you the cause of the loss of the soul. That men have souls, that souls are great things, that souls may be lost, this I have shown you already; wherefore I now proceed to show you the cause of this loss. The cause is laid down in the 18th chapter of Ezekiel, in these words—'Behold, all souls,' says God, 'are Mine; as the soul of the father, so also the soul of the son is Mine: the soul that sinneth, it shall die' (5:4).

Sin is the cause of the loss of his soul.

First, It is sin, then, or sinning against God, that is the cause of dying or damning in hell fire, for that must be meant by dying; otherwise, to die, according to our ordinary acceptance of the notion, the soul is not capable of, it is indeed immortal, as hath been afore asserted. So, then, the soul that sinneth—that is, and persevering in the same—that soul shall die, be cast away, or damned; yea, to ascertain us of the undoubted truth of this, the Holy Ghost doth repeat it again, and that in this very chapter, saying, 'The soul that sinneth, it shall die' (5:20). Now, the soul may divers ways be said to sin against God; as,

1. In its receiving of sin into its bosom, and in its retaining and entertaining of it there. Sin must first be received before it can act in, or be acted by, the soul. Our first parents first received it in the suggestion or motion and then acted it. Now it is not here to be disputed when sin was received by the soul, so much as whether ever the soul received sin; for if the soul has indeed received sin into itself, then it has sinned, and by doing so, has made itself an object of the wrath of God, and a firebrand of hell. I say, I will not here dispute when sin was received by the soul, but it is apparent enough that it received it betimes, because in old time every child that was brought unto the Lord was to be redeemed, and that at a month old, (Exo 13:13; 34:20; Num 18:15, 16); which, to be sure, was very early, and implied that then, even then, the soul in God's judgment stood before Him as defiled and polluted with sin.

But although I said I will not dispute at what time the soul may be said to receive sin, yet it is evident that it was precedent to the redemption made mention of just before, and so before the person redeemed had attained the age of a month. And that God might, in the language of Moses, give us to see the cause of the necessity of this redemption, he first distinguisheth, and saith, 'The firstling of a cow, or the firstling of a sheep, or the firstling of a goat,' did not need this redemption, for they were clean, or holy. But the firstborn of men, who was taken in lieu of the rest of the children, and the 'firstling of unclean beasts, thou shalt surely redeem,' saith He. But why was the firstborn of men coupled with unclean beasts, but because they are both unclean? The beast was unclean by God's ordination, but the other was unclean by sin. Now, then, it will be demanded, how a soul, before it was a month old, could receive sin to the making of itself unclean? I answer, There are two ways of receiving, one active, the other passive; this last is the way by which the soul at first receiveth sin, and by so receiving, becometh culpable because polluted and defiled by it. And this passive way of receiving is often mentioned in Scripture. 

Thus the pans received the ashes, (Exo 27:3); thus the molten sea received three thousand baths, (2 Chron 4:5); thus the ground receiveth the seed, (Matt 13:20-23); and this receiving is like that of the wool which receiveth the dye, either black, white, or red; and as the fire that receiveth the water till it be all quenched therewith: or as the water receiveth such stinking and poisonous matter into it, as for the sake of it, it is poured out and spilled upon the ground. But whence should the soul thus receive sin? I answer, from the body, while it is in the mother's belly; the body comes from polluted man, and therefore is polluted (Psa 51: 5). 'Who can bring a clean thing out of an unclean?' (Job 14:4). The soul comes from God's hand, and therefore as so is pure and clean: but being put into this body, it is tainted, polluted, and defiled with the taint, stench, and filth of sin; nor can this stench and filth be by man purged out, when once from the body got into the soul; sooner may the blackamoor change his skin, or the leopard his spots, than the soul, were it willing, might purge itself of this pollution. 'Though thou wash thee with niter, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord God' (Jer 2:22).

Works of John Bunyan – THE GREATNESS OF THE SOUL, AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF LOSING IT23

 

(2.) All the workings of the soul under this punishment are such as cause it, in its sufferings, to endure that which is eternal. It can have no thought of the end of punishment, but it is presently recalled by the decreed gulf that bindeth them under perpetual punishment. The great fixed gulf, they know, will keep them in their present place, and not suffer them to go to heaven (Luke 16:26). And now there is no other place but heaven or hell to be in; for then the earth, and the works that are therein, will be burned up. Read the text, 'But the day of the Lord will come as a thief in the night; in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also and all the works that are therein shall be burned up' (2 Peter 3:10).

If, then, there will be no third place, it stands out in their minds, as well as in God's decree, that their punishments shall be eternal; so, then, sorrows, anguish, tribulation, grief, woe, and pain, will, in every moment of its abiding upon the soul, not only flow from thoughts of what has been, and what is, but also from what will be, and that forever and ever. Thus every thought that is truly grounded in the cause and nature of their state will roll, toss, and tumble up and down in the cogitations and fearful apprehensions of the lastingness of their damnation. For, I say, their minds, their memories, their understandings, and consciences will all, and always, be swallowed up with 'forever;' yea, they themselves will, by the means of these things, be their own tormentors forever.

(3.) There will not be spaces, as days, months, years, and the like, as now; though we make bold so to speak, the better to present our thoughts to each other's capacities; for then there shall be time no longer; also, day and night shall then be come to an end. 'He hath compassed the waters with bounds until the day and night come to an end' (Job 26:10). Until the end of light with darkness. Now when time, and day, and night, are come to an end, then there comes in eternity, as there was before the day, and night, or time, was created; and when this is reached, punishment nor glory must none of them be measured by days, or months, or years, but by eternity itself. Nor shall those concerned either in misery or glory reckon of their now new state, as they need to reckon of things in this world; but they shall be suited in their capacities, in their understandings and apprehensions, to judge and count of their condition according as will best stand with their state in eternity.18

Could we but come to an understanding of things done in heaven and hell, as we understand how things are done in this world, we should be strangely amazed to see how the change of places and of conditions has made a change in the understandings of men, and in the manner of their enjoyment of things. But this we must let alone till the next world, and until our launching into it; and then, whether we be of the right or left-hand ones, we shall well know the state and condition of both kingdoms. In the meantime, let us addict ourselves to the belief of the Scriptures of truth, for therein is revealed the way to that of eternal life, and how to escape the damnation of the soul (Matt 25:33). But thus much for the loss of the soul, unto which let me add, for a conclusion, these verses following:—

    These cry alas! But all in vain;
        They stick fast in the mire;
    They would be rid of present pain,
        Yet set themselves on fire.

    Darkness is their perplexity,
        Yet do they hate the light;
    They always see their misery,
        Yet are themselves, all night.

    They are all dead, yet live they do,
        Yet neither live nor die;
    They die to weal, and live to woe
        This is their misery.

    Now will confusion so possess,
        These monuments of ire,
    And so confound them with distress,
        And trouble their desire,

    That what to think, or what to do,
        Or where to lay their head,
    They know not: 'tis the damned's woe,
        To live, and yet be dead.

    These castaways would fain have life,
        But know they never shall;
    They would forget their dreadful plight.
        But that sticks fastest of all.

    God, Christ, and heaven, they know are best,
        Yet dare not on them think;
    They know the saints enjoy their rest,
        While they their tears do drink.

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The loss of the soul a loss everlasting.

Fourthly, As the loss of the soul is a loss peculiar to itself, a loss double, and a loss most fearful, so it is a loss everlasting. The soul that is lost is never to be found again, never to be recovered again, never to be redeemed again, its 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, diet not, nor is the fire quenched; and this is a fearful thing. A man may endure to touch the fire with a short touch, and away; but to dwell with everlasting burnings, that is fearful. Oh, then, what is dwelling with them, and in them, forever 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 and the justice and wrath of God will lay upon the lost soul forever? Now tell the stars, 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: 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. Suppose every star that is now in the firmament was to burn, by himself, one by one, a thousand years apiece, would it not be a long while before the last of them was burned out? and yet sooner might that be done than the damned soul be at the end of punishment.

There are three things couched under this last head that will fill up the punishment of a sinner. 1. The first is, that it is everlasting. 2. The second is, that, therefore, it will be impossible for the souls in hell ever to say, Now we are got halfway through our sorrows. 3. The third is, and yet every moment they shall endure eternal punishment.

1. The first I have touched upon already, and, therefore, shall not enlarge; only I would ask the wanton or unthinking sinner, 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 ruin, that everlasting burnings will make upon his soul for the obtaining of them, and living a few moments in them. Sinner, consider this before I go any further, or before thou readiest one line more. If thou hast a soul, it concerns thee; if there be a hell, it concerns thee; and if there be a God that can and will punish the soul for sin everlastingly in hell, it concerns thee; because,

2. In the second place, it will be impossible for the damned soul ever to say, I am now got halfway through my sorrows. That which has no end has no middle. Sinner, make a round circle, or ring, upon the ground, of what bigness thou wilt; this done, go thy way upon that circle, or ring, until thou comes to the end thereof; but that, sayest thou, I can never do; because it has no end. I answer, but thou mayest as soon do that as wade halfway through the lake of fire that is prepared for impenitent souls. Sinner, what wilt thou take to make a mountain of sand that will reach as high as the sun is at noon? I know that thou wilt not be engaged in such a work; because it is impossible, thou should ever perform it. But I dare say the task is greater when the sinner has let out himself to sin for a servant because the wages is everlasting burnings. I know thou mayest perform thy service; but the wages, the judgment, the punishment is so endless, that thou when thou hast been in it more millions of years than can be numbered, art not, nor never yet shalt be, able to say, I am halfway through it. And yet,

3. That soul shall partake in every moment of that punishment that is eternal. 'Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire' (Jude 7).

(1.) They shall endure eternal punishment in the nature of punishment. There is no punishment here wherewith one man can chastise another that can deserve a greater title than that of transient, or temporary punishment; but the punishment there is eternal, even in every stripe that is given, and in every moment that it grappled with the soul; even every twinge, every gripe, and every stroke that justice inflicted, leaved anguish that, of their condition according as will best stand within the nature of punishment, is eternal behind it. It is eternal, because it is from God, and lasts forever and ever. The justice that inflicts it has not a beginning, and it is this justice in the operations of it that is always dealing with the soul.

(2.) All the workings of the soul under this punishment are such as cause it, in its sufferings, to endure that which is eternal. It can have no thought of the end of punishment, but it is presently recalled by the decreed gulf that bindeth them under perpetual punishment. The great fixed gulf, they know, will keep them in their present place, and not suffer them to go to heaven (Luke 16:26). And now there is no other place but heaven or hell to be in; for then the earth, and the works that are therein, will be burned up. Read the text, 'But the day of the Lord will come as a thief in the night; in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also and all the works that are therein shall be burned up' (2 Peter 3:10).

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The loss of the soul most fearful.

Thirdly, As the loss of the soul is a loss peculiar to itself, and a loss double, so, in the third place, it is a loss most fearful, because it is a loss attended with the heaviest curse of God. This is manifest both in the giving of the rule of life, and also in, and at the time of execution for, the breach of that rule. It is manifest at the giving of the rule—'Cursed be he that confirmed not all the words of this law to do them. And all the people shall say, Amen' (Deu 27:26; Gal 3:10). It is also manifest that it shall be so at the time of execution—'Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels' (Matt 25:41). What this curse is, none do know so well as God that giveth it, and as the fallen angels, and the spirits of damned men that are now shut up in the prison of hell and bear it. But certainly, it is the chief and highest of all kinds of curses. To be cursed in the basket and in the store, in the womb and in the barn, in my cattle and in my body, are but flea-biting to this, though they are also insupportable in themselves; only in general it may be described thus.

But to touch upon this curse, it lieth in deprivation of all good, and in a being swallowed up of all the most fearful miseries that a holy, and just, and eternal God can righteously inflict, or lay upon the soul of a sinful man. Now let Reason here come in and exercise itself in the most exquisite manner; yea, let him now count up all, and all manner of curses and torments that a reasonable and an immortal soul is, or can be made capable of, and able to suffer under, and when he has done, he shall come infinitely short of this great anathema, this master curse which God has reserved amongst His treasuries, and intends to bring out in that day of battle and war, which He purposed to make upon damned souls in that day. And this God will do, partly as a retaliation, as the former, and partly by way of revenge.

 1. By way of retaliation: 'As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.' Again, 'As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones; let it be unto him as a garment which covered him, and for a girdle wherewith he is girded continually' (Psa 109:17-19). 'Let this,' saith Christ, ‘be the reward of mine adversaries from the Lord' (vs. 20 etc). 2. As this curse comes by way of retaliation, so it cometh by way of revenge. God will right the wrongs that sinners have done Him, will repay vengeance for the despite and reproach wherewith they have affronted Him, and will revenge the quarrel of His covenant. And the beginning of revenges are terrible, (Deu 31:41,42); what, then, will the whole execution be, when He shall come in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of Jesus Christ? And, therefore, this curse is executed in wrath, in jealousy, in anger, in fury; yea, the heavens and the earth shall be burned up with the fire of that jealousy in which the great God will come, when He cometh to curse the souls of sinners, and when He cometh to defy the ungodly, (2 Thess 1: 7-9).

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 common among men, when we see the form of a man's countenance changed, when we see fire sparkle out of his eyes, when we read rage and fury in every cast of his face, even before he says aught, or doth aught either, to conclude that some fearful thing is now to be done (Dan 3:19,23). 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, (Rev 20:11,12); that His angels are clad in flaming fire, 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' (2 Pet 3:7; 2 Thess 1:8,9). Therefore, God will now be revenged, and so ease Himself of His enemies, when He shall cause curses like millstones to fall as thick as hail on 'the hairy scalp of such a one as goeth on still in his trespasses' (Psa 68:2l). But,

 

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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.

God all the time of the exercise of His long-suffering and forbearance towards them, did call upon them, wait upon them, send after them by His messengers, to turn them from their evil ways; but they despised at, they mocked, the messengers of the Lord. Also, they shut their eyes, and would not see; they stopped their ears, and would not understand; and did harden themselves against the beseeching of their God. Yea, all that day long He did stretch out His hand towards them, but they chose to be a rebellious and gainsaying people; yea, they said unto God, 'Depart from us;' and 'what is the Almighty that we should pray unto him? (Hosea 6:2; Rev 16:21; Job 21:14,15; Mal 3:14).

And of all these things God takes notice, writes them down, and seals them up for the time to come, and will bring them out and spread them before them, saying, I have called, and you have refused; I have stretched out my hand, and no man regarded; I have exercised patience, and gentleness, and long-suffering towards you, and in all that time you despised Me and cast Me behind your back; and now the time, and the exercise of My patience, when I waited upon you, and suffered your manners, and did bear your contempts and scorns, is at an end; wherefore I will now arise, and come forth to the judgment that I have appointed.

But, Lord, saith the sinner, we turn now.

But now; saith God, turning is out of season; the day of My patience is ended.

But, Lord, says the sinner, behold our cries.

But you did not, says God, behold nor regard My cries.

But, Lord, saith the sinner, let our beseeching find a place in Thy compassions.

But, saith God, I also beseeched, and I was not heard.

But Lord, says the sinner, our sins lie hard upon us.

But I offered you pardon when the time was, says God, and then you did utterly reject it.

But, Lord, says the sinner, let us therefore have it now.

But now the door is shut, saith God.

And what then? Why, then, by way of retaliation, God will serve them as they have served Him; and so the wind-up of the whole will be this—they shall have like for like. Time was when they would have none of Him, and now will God have none of them. Time was when they cast God behind their back, and now He will cast away their soul. Time was when they would not heed His calls, and now He will not heed their cries. Time was when they abhorred Him, and now His soul also abhorreth them (Zech 11:8). This is now by way of retaliation—like for like, scorn for scorn, repulse for repulse, contempt for contempt; according to that which is written, 'Therefore it is come to pass, that as He cried, and they would not hear; so they cried, and I would not hear, saith the Lord' (Zech 7:13). And thus I have also showed you that the loss of the soul is double—lost by man, lost by God.

But oh! Who thinks of this? who, I say, that now makes light of God, of His Word, His servants, and ways, once dreams of such retaliation, though God to warn them hath even, in the day of His patience, threatened to do it in the day of His wrath, saying, 'Because I have called, and ye refused; I have stretched out My hand, and no man regarded; but ye have set at naught all My counsel, and would none of My reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon Me, but I will not answer; they shall seek Me early, but they shall not find Me' (Prov 1:24-28). I will do unto them as they have done unto Me; and what unrighteousness is in all this? But,

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The loss of the soul a double loss.

Secondly, As the loss of the soul is, in the nature of the loss, a loss peculiar to itself, so the loss of the soul is a double loss; it is, I say, a loss that is double, lost both by man and God; man has lost it, and by that loss has lost himself; God has lost it, and by that loss it is cast away. And to make this a little plainer unto you, I suppose it will be readily granted that men do lose their souls. But now how doth God lose it? The soul is God's as well as man's—man's 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 (Jer 38:16; Eze 18:4).

Now the loss of the soul doth not only stand in the sin of man, but in the justice of God. Hence He says, 'What is a man advantaged, if he gain the whole world, and lose himself, or be cast away' (Luke 9:25). 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, what God will add to that loss. 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 (Job 8:20; Matt 13:50). This, then, is that which God will add, and so make the sad state of them that lose themselves double. The man for sin has lost himself, and God by justice will cast him away; 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; and the souls of thine enemies, them shall He sling out, as out of the middle of a sling' (1 Sam 25:29). 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; 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; but, 'or be cast away' (Luke 9:25).

 Supposing a second person joining with the man himself in the making up of the greatness of the loss of the soul—to wit, God himself, who will verily cast away that man who has lost himself. God shall cast them away—that is, exclude them His favour or protection, and deliver them up to the due reward of their deed! He shall shut them out of His heaven, and deliver them up to their hell; He shall deny them a share in his glory, and shall leave them to their own shame; 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 cast them out of His affection, pity, and compassion, and shall leave them to the flames that they by sin have kindled, and to the worm, or biting cockatrice, that they themselves have hatched, nursed, and nourished in their bosoms. And this will make their loss double, and so a loss that is loss to the uttermost, a loss above every loss. 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; yea, what way soever a man be cast away, if he be not cast away for sin, he is safe, he is yet found, and in a sure hand. But for a man so to lose himself as by that loss to provoke God to cast him away too, this is fearful.

The casting away, then, mentioned in Luke, is a casting away by the hand of God, by the revenging hand of God; and it supposed two things—1. God's abhorrence of such a soul. 2. God's just repaying of it for its wickedness by way of retaliation.

1.     It supposed God's abhorrence of the soul. That which we abhor, that we cast from us, and put out of our favour and respect with disdain, and a loathing thereof. So when God teaches Israel to loathe and abhor their idols, He bids them 'to cast away their very covering as a stinking and menstruous cloth, and to say unto it, 'Get you hence' (Isa 30:22), 'He shall gather the good into vessels, and cast the bad away' (Matt 13:48; 25:41). Cast them out of My presence. 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. Wherefore, to be cast away, to be cast away of God, it showed unto us God's abhorrence of such souls, and how vile and loathsome such are in His divine eyes. And the similitude of Abigail's sling, mentioned before, doth yet further show us the greatness of this abhorrence—'The souls of thine enemies,' said she, 'God shall sling out as out of the middle of a sling.' When a man casts a stone away with a sling, then he casted it furthest from him, for with a sling he can cast a stone further than by his hand. 'And he,' saith the text, 'shall cast them away as with a sling.'

2.      But that is not all, neither: for it is not only said that He shall sling away their souls, but that He shall sling them away as 'out of the middle of a sling.' When a stone is placed, to be cast away, 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, and it is placed in the very middle of the sling, and is from thence cast away. And, therefore, it is said again, that 'such shall go into utter, outer darkness'—that is, furthest off of all. This therefore shows us how God abhors that man that for sin has lost himself. And well he may; 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 handiwork of God. The soul, as I said before, is the workmans hip of God, yea, the top-piece that He hath made in all the visible world; also He made it for to be delighted with it, and to admit it into communion with Himself. Now for man thus to abuse God; for a man to take his soul, which is God's, and prostrate it to sin, to the world, to the devil, and every beastly lust, flat against the command of God, and notwithstanding the soul was also His; this is horrible, and calls aloud upon that God whose soul this is to abhor, and to show, by all means possible, His abhorrence of such an one.

 

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They cannot sit down by the loss.

(3.) All therefore that he that has lost himself can do is, to sit down by the loss. Do I say, he can do this?—oh! if that could be, it would be to such, a mercy; I must therefore here correct myself—That they cannot do; for to sit down by the loss implies a patient enduring; but there will be no such grace as patience in hell with him that has lost himself; here, will also want a bottom for patience—to wit, the providence of God; for the providence of God, though never so dismal, is a bottom for patience to the afflicted; but men go not to hell by providence but by sin. Now sin being the cause, other effects are wrought; for they that go to hell, and that there miserably perish, shall never say it was God by His providence that brought them hither, and so shall not have that on which to lean and stay themselves.

They shall justify God, and lay the fault upon themselves concluding that it was sin with which their souls did voluntarily work—yea, which their souls did suck in as sweet milk—that is the cause of this their torment. Now this will work after another manner, and will produce quite another thing than patience, or a patient enduring of their torment; 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; yea, when they shall see what a base thing sin is, how that it is the very worst of things, and that which also makes all things bad, and that for the sake of that, they have lost themselves, this will make them fret, and, gnash, and gnaw with anger themselves; this will set all the passions of the soul, save love, for that I think will be stark dead, all in a rage, all in a self-tormenting fire. You know there is nothing that will sooner put a man into and manage his rage against himself than will a full conviction in his conscience that by his own only folly, and that against caution, and counsel, and reason to the contrary, he hath brought himself into extreme distress and misery. 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, for a thing that is worse than nothing!

Why, this is the case with him that has lost himself; and therefore he cannot sit down by the loss, cannot be quiet under the sense of his loss. For sharply and wonderful piercingly, considering the loss of himself, and the cause thereof, which is sin, he falls to tearing of himself in pieces with thoughts as hot as the coals of juniper, and to gnashing upon himself for this; also the Divine wisdom and justice of God helpeth on this self-tormentor in his self-tormenting work, by holding the justice of the law against which he has offended, and the unreasonableness of such offense, continually before his face. For if, to an enlightened 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, (Eccl 1:14); 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, and yet that they should be such fools to go thither? (Isa 28:19). But to pursue this head no further, I will come now to the next thing.

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Other things that show the greatness of the soul 2

The depths of sin which the man has loved, the good nature of God whom the man has hated, the blessings of eternity which the soul has despised, shall now be understood by him more than ever. Still, yet so only, as to increase grief and sorrow, by improving the good and of the evil of the things understood, to the greater wounding of the spirit; wherefore now, every touch that the understanding shall give to the memory will be as a touch of red-hot iron, or like a draught of scalding lead poured down the throat. The memory also letteth those things down upon the conscience with no less terror and perplexity. And now the fancy or imagination doth start and stare like a man by fears bereft of wits, and doth exercise itself, or rather is exercised by the hand of revenging justice, so about the breadth and depth of present and future punishments, as to lay the soul as on a burning rack.

Now also the judgment, as with a mighty maul, driveth down the soul in the sense and pangs of everlasting misery into that pit that has no bottom; yea, it turneth again, and, as with a hammer, it riveted every fearful thought and apprehension of the soul so fast that it can never be loosed again forever and ever. Alas! now the conscience can sleep, be dull, be misled, or batter, no longer; no, it must now cry out; understanding will make it, memory will make it, fancy or imagination will make it. 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. There will be no forgetfulness; yet nothing shall be thought on but that which will wound and kill; there will be no time, cause, or means for diversion; all will stick and gnaw like a viper.

Now the memory will go out to where sin was heretofore committed, it will also go out to the word that did forbid it. The understanding also, and the judgment too, will now consider of the pretended necessity that the man had to break the commandments of God, and of the seasonableness of the cautions and of the convictions which were given him to forbear, by all which more load will be laid upon him that has lost himself; for here all the powers, senses, and passions of the soul must be made self-burners, self-tormentors, self-executioners, by the just judgment of God; also all that the will shall do in this place shall be but to wish for ease, but the wish shall only be such as shall only seem to lift up, for the cable rope of despair shall with violence pull him down again. The will indeed will wish for ease, and so will the mind, etc., but all these wishers will by wishing to arrive to no more advantage but to make despair which is the most twinging stripe of hell, to cut yet deeper into the whole soul of him that has lost himself; wherefore, after all, that can be wished for, they return again to their burning chair, where they sit and bewail their misery.

 Thus will all the powers, senses, and passions of the soul of him that have lost himself be out of his own power to dispose for his advantage, and will be only in the hand and under the management of the revenging justice of God. 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 sure in themselves, at last, to partake of eternal judgment, yet at present, they are not so bound up as the damned sinner shall be; for notwithstanding their chains, and they are being the prisoners of the horrible hells, yet they have a kind of liberty granted them, and that liberty will last till the time appointed, to tempt, to plot, to contrive, and invent their mischiefs, against the Son of God and His (Job 1:7; 2:2).

And though Satan knows that this, at last, will work for his future condemnation, yet at present he finds it some diversion to his trembling mind, and obtains, through his so busily employing of himself against the gospel and its professors, something to sport and refreshes himself withal; yea, and doth procure to himself some small crumbs of minutes of forgetfulness of his own present misery and of the judgment that is yet to pass upon him, 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 (Rev 14:10,11). Misery is fixed; the worm will be constantly sucking at and gnawing of, their soul; also, as I have said afore, all the powers, senses, and passions of the soul will throw their darts inwards, 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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Other things that show the greatness of the soul.

Second, We will now come to other things that show us the greatness of the soul. And,

He that has lost himself will never be more at his own disposal.

(1.) He that has lost his soul has lost himself. Now, he that lost himself is no more at his own disposal. While a man enjoys himself, he is at his own disposal. A single man, a free man, a rich man, a poor man, any man that enjoys himself, is at his own disposal. I speak after the manner of men. But he that has lost himself is not at his own disposal. He is, as I may say, now out of his own hands: he has lost himself, his soul-self, his own self, his whole self, by sin, and wrath and hell hath found him; he is, therefore, now no more at his own dispose, but at the dispose of justice, of wrath, and hell; he is committed to prison, to hell prison, there to abide, not at pleasure, not as long and as little time as he will, but the term appointed by his judge: nor may he there choose his own affliction, neither for manner, measure, or continuance. It is God that will spread the fire and brimstone under him, it is God that will pile up wrath upon him, and it is God himself that will blow the fire. And 'the breath of the Lord, like a stream of brimstone, doth kindle it' (Isa 30:33). And thus it is manifest that he that has lost himself, his soul, is no more at his own dispose of, but at the dispose of them that find him.

He that hath lost himself, is not at liberty to dispose of what he hath.

(2.) Again, as he that has lost himself is not at his own dispose, so neither is he at liberty to dispose of what he has; for the man that has lost himself has something yet of his own. The text implies that his soul is his when lost, yea, when that and his all, himself is lost; but as he cannot dispose of himself, so he cannot dispose of what he hath. Let me take a leave to make out my meaning. If he that is lost, that has lost himself, has not, notwithstanding, something that in some sense may be called his own, then he that is lost is nothing. The man that is in hell has yet the powers, the senses, and passions of his soul; for not he nor his soul must be thought to be stripped of these; for then he would be lower than the brute; but yet all these, since he is there, are by God improved against himself; or, if you will, the point of this man's sword is turned against his own heart, and made to pierce his own liver.

The soul by being in hell loses nothing of its aptness to think, its quickness to pierce, to pry, and to understand; nay, hell has ripened it in all these things; but, I say, the soul with its improvements as to these, or anything else, is not in the hand of him that hath lost himself to manage for his own advantage, but in the hand, and in the power, and to be disposed of as is thought meet by him into whose revenging hand by sin he has delivered himself—to wit, in the hand of God. So, then, God now has the victory and disposes of all the powers, senses, and passions of the soul for the chastising of him that has lost himself. Now the understanding is only employed and improved in and about the apprehending of such things as will be like daggers at the heart—to wit, about justice, sin, hell, and eternity, to grieve and break the spirit of the damned; yea, to break, to wound, and to tear the soul in pieces. 

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OF THE LOSS OF THE SOUL.

THIRD, I shall now come to the third thing which was propounded to be spoken to; 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?'

He that loseth his soul loseth himself.

First, The loss of the soul is a loss, in the nature of it, peculiar to itself. There is no such loss, as to the nature of loss, as is the loss of the soul; for that, he that hath lost his soul has lost himself. In all other losses, it is possible for a man to save himself, but he that loseth his soul, loseth himself—' For what is a man advantaged, if he gain the whole world, and lose himself?' (Luke 9:25). Wherefore, the loss of the soul is a loss that cannot be paralleled. He that loseth himself, loseth his all, his lasting all; for himself is his all—his all in the most comprehensive sense. What mattereth it what a man gets, if by the getting thereof he loseth himself? Suppose a man goeth to the Indies for gold, and he loadeth his ship therewith; but at his return, that sea that carried him thither swallows him up—now, what has he got? 

But this is but a lean similitude with reference to the matter in hand—to wit, to set forth the loss of the soul. Suppose a man that has been at the Indies for gold should, at his return, himself be taken by them of Algiers, and there made a slave of, and there be hunger-bit, and beaten till his bones are broken, 15 what has he got? what is he advantaged by his rich adventure? Perhaps, you will say, he has got gold enough to obtain his ransom. Indeed this may be; and therefore no similitude can be found that can fully amplify the matter, 'for what shall a man give in exchange for his soul?' 'Tis a loss that standeth by itself, there is not another like it, or unto which it may be compared. 'Tis only like itself—'tis singular, 'tis the chief of all losses—the highest, the greatest loss. 'For what shall a man give in exchange for his soul?'

 A man may lose his wife, his children, his estate, his liberty, and his life, and have all made up again, and have all restored with advantage, and may, therefore, notwithstanding all these losses, be far enough off from losing of himself. (Luke 14:26; Mark 8:35). For he may lose his life, and save it; yea, sometimes the only way to save that, is to lose it; but when a man has lost himself, his soul, then all is gone to all intents and purposes. There is no word that says, 'he that loses his soul shall save it;' but contrariwise, the text supposeth that a man has lost his soul, and then demands if any can answer it—'What shall a man give in exchange for his soul?' All, then, that he gains that loseth his soul is only this, he has gained a loss, he has purchased the loss of losses, he has nothing left him now but his loss, but the loss of himself, of his whole self. He that loseth his life for Christ, shall save it; but he that loseth himself for sin, and for the world, shall lose himself to the perfection of loss; he has lost himself, and there is the full point.

There are several things that fall under this first head, upon which I would touch a little.