Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; What Shall A Man Give In Exchange For His Soul.81

USE THIRD.—But, thirdly, is it so? Is the soul such an excellent thing, and is the loss thereof so unspeakably great? Then this should teach people to be very careful to whom they commit the teaching and guidance of their souls.

This is a business of the greatest concern; men will be careful to whom they commit their children, who they make the executors of their will, and in whose hands they trust the writing and evidence of their lands; but how much more careful should we be, and yet the most are the least of all careful, unto whom they commit the teaching and guidance of their souls. There are several sorts of soul shepherds in the world: 1. There are idol shepherds (Zech 6:5). 2. There are foolish shepherds (Zech 11:15). 3. There are shepherds that feed themselves, and not their flock (Eze 34:2) 4. There are hard-hearted and pitiless shepherds (Zech 9: 3). 5. There are shepherds that, instead of healing, smite, push, and wound the diseased (Eze 34:4,21). 6. There are shepherds that 'cause their flocks to go astray' (Jer 50:6). 7. And there are shepherds that feed their flock; these are the shepherds to whom thou shouldst commit thy soul for teaching and for guidance.

Question. You may ask, How should I know those shepherds?

Answer. First, surrender up thy soul unto God, by Christ, and choose Christ to be the chief Shepherd of thy soul; and He will direct thee to His shepherds, and He will, of His mercy, set such shepherds over thee 'as shall feed thee with knowledge and understanding' (1 Peter 2:25; 4:19; John 10:4,5; Song 1:7, 8; Jer 3:15; 23:4). Before thou hast surrendered up thy soul to Christ, that He may be thy chief Shepherd, thou canst not find out, nor choose to put thy soul under the teaching and guidance of His under shepherds, for thou canst not love them; besides, they are so set forth by false shepherds, in so many ugly guises, and under so many false and scandalous dresses, that, should I direct thee to them while thou art a stranger to Christ, thou wilt count them deceivers, devourers, and wolves in sheeps' clothing, rather than the shepherds that belong to the great and chief Shepherd, who is, also, the Bishop of the soul.

Yet this I will say unto thee, take heed of that shepherd that careth not for his own soul, that walketh in ways, and doth such things, as have a direct tendency to damn his own soul; I say, take heed of such a one, come not near him, let him have nothing to do with thy soul; for if he is not faithful to that which be his own soul, be sure he will not be faithful to that which is another man. He that feeds his own soul with ashes, will scarcely feed thine with the bread of life; wherefore, take heed of such a one; and many such there are in the world (Isa 44:20). 'By their fruits you shall know them;' they are for flattering of the worst, and frowning upon the best; they are for promising of life to the profane, and for slaying the souls that God would have life; they are also men that hunt souls that fear God, but for sewing pillows under those arm holes which God would have to lean upon that which would afflict them. These are the ones 'that, with lies, do make the heart of the righteous sad, whom I have not made sad;' saith God; and that have 'strengthened the hands of the wicked, that he shall not return from his wicked way, by promising of him life' (Eze 13:18-22).

And as thou shouldest, for thy soul's sake, choose for thyself good soul shepherds, so also, for the same reason, you should choose for yourself a good wife, a good husband, a good master, a good servant; for in all these things the soul is concerned. Abraham would not suffer Isaac to take a wife of the daughters of Canaan, (Gen 24:3); nor would David suffer a wicked servant to come into his house, or to tarry in his sight (Psa 101:7). Bad company is, also, very destructive to the soul, and so is evil communication; wherefore, be diligent to shun all these things, that thou mayest persevere in that way, the end of which will be the saving of thy soul (Prov 13:20; 1 Cor 15:33).

And since, under this head, I am fallen upon cautions, let me add these to those which I have presented to thee already:

Caution 1. Take heed, take heed of learning to do evil of any that are good. 'Tis possible for a good man to do things that are bad; but let not his bad action embolden thee to run upon sin. Seest thou a good man that stumbleth at a stone, or that slippeth into the dirt—let that warn thee to take heed; let his stumble make thee wary, let his fall make thee look well to thy goings; 'ever follow that which is good' (1 Thess 5:15). Thy soul is at stake.

Caution 2. Take heed of the good things of bad men, for in them there lies a snare also; their 'good words and fair speeches' tend to deceive (Rom 16:17, 18). Learn to be good, by the Word of God and by the holy lives of them that be good; envy not the wicked, 'nor desire to be with them;' 'choose none of his ways' (Prov 3:31; 24:1). Thy soul lies at stake.

Caution 3. Take heed of playing the hypocrite in religion. What if God and His Word thou knowest, profess it honestly, conform to it heartily, serve Him faithfully; for what is the hypocrite bettered by all his profession, 'when God taketh away his soul?' (Job 27:8).

Caution 4. Take heed of delays to turn to God, and of choosing His ways for the delight of thy heart, 'for the Lord's eye is upon them that fear Him, to deliver their souls' (Psa 33:18,19).

Caution 5. Boast not thyself of thy flocks and thy herds, of thy gold and thy silver, of thy sons and of thy daughters. What is a house full of treasures, and all the delights of this world, if thou be empty of grace, 'if thy soul be not filled with good?' (Eccl 6:3). But,

 

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USE SECOND Part 2

Objection 1. But would you not have us mind our worldly concerns?

Answer. Mind them, but mind them in their place; mind thy soul first and most; the soul is more than the body, and eternal life better than temporal; first, seek the kingdom of God, and prosper in thy health and thy estate as thy soul prospers (Matt 6:33; 3 John 2). But as it is rare to see this command obeyed, for the kingdom of God shall be thought of last, so if John's wish was to light upon, or happen to some people, they would neither have health nor wealth in this world. To prosper and be in health, as their soul prospers—what, to thrive and mend in outwards no faster? then we should have them have consumptive bodies and low estates; for are not the souls of most as unthrifty, for grace and spiritual health, as is the tree without fruit that is pulled up by the roots?

Objection 2. But would you have us sit still and do nothing?

Answer. And must your needs be upon the extremes? must you mind this world to the damning of your souls? or will you not mind your callings at all? Is there not a middle way? may you not, must you not, get your bread in a way of honest industry; that is, caring most for the next world, and so using of this as not abusing the same? (1 Cor 7: 20-31). And then a man doth so, and never but then, when he sets this world and the next in their proper places, in his thoughts, in his esteem, and judgment, and dealeth with both accordingly (2 Cor 4:18). And is there not all the reason in the world for this? are not the things that are eternal best? Will temporal things make thy soul live? or art thou none of those that should look after the salvation of their soul? (Deu 8:3; Matt 5:4; Heb10:39).

Objection 3. But most of men do that which you forbid, and why may not we?

Answer. God says, 'Thou shalt not follow a multitude to do evil' (Exo 23:2). It is not what men do, but what God commands; it is not what doth present itself unto us, but what is best, that we should choose (Matt 6:23; Luke 10:41,42). Now, 'He that refuseth instruction, despiseth his own soul;' and 'He that keepeth the commandment, keepeth his own soul' (Prov 15:32; 19:16). Make not, therefore, these foolish objections. But what saith the Word? how readest thou? That tells thee, that the pleasures of sin are but for a season; that the things that are seen are but temporal; that he is a fool that is rich in this world, and is not so towards God; 'and what shall it profit a man if he shall gain the whole world, and lose his own soul?'

Objection 4. But may one not be equally engaged for both?

Answer. A divided heart is a naughty one (Heb 10:2). 'You cannot serve God and mammon' (Matt 6:24; Luke 16:13). 'If any man loves the world, the love of the Father is not in him,' (1 John 2:15); and yet this objection bespeaks that thy heart is divided, that thou art a Mammonist, or that thou lovest the world. But will riches profit in the day of wrath? (Prov 11:4). Yea, are they not hurtful in the day of grace? do they not tend to surfeit the heart, and to alienate a man and his mind from the things that are better? (Luke 21:34). Why, then, wilt thou set thy heart upon that which is not? yea, then what will become of them that are so far off of minding of their souls, that they, for whole months, and years together, scarce consider whether they have souls to save?

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by Thomas Sadler, oil on canvas, 1684

USE SECOND.—Is it so? Is the soul such an excellent thing, and the loss thereof so unspeakably great? Then here you may see who the greatest fools in the world are—to wit, those who, to get the world and its preferments, will neglect God till they lose their souls. The rich man in the gospel was one of these great fools, for he was more concerned about what he should do with his goods than how his soul should be saved (Luke 7:16–21). Some are for venturing their souls for pleasures, and some are for venturing their souls for profits; they that venture their souls for pleasures have but little excuse for their doings; but they that venture their souls for profit seem to have much. 'And they all, with one consent, began to make excuses—an excuse for what? why, for the neglect of the salvation of their souls. But what was the cause of their making this excuse? Their profits came tumbling in. 'I have bought a piece of ground;' 'I have bought five yoke of oxen;' and 'I have married a wife, and therefore I cannot come' (Luke 14:15–20).

Thus also it was with the fool first mentioned; his ground did bring forth plentifully, wherefore he must of necessity forget his soul, and, as he thought, all the reason of the world he should. Therefore, he falls to crying out, What shall I do? Now, had one said, Mind the good of thy soul, man; the answer would have been, But where shall I bestow my goods. If it had been replied, Stay till harvest; he returns again, But I have no room where to bestow my goods. Now, tell him about praying, and he answers, that he must go to a building. Tell him, he should frequent sermons, and he replies, He must mind his workmen. 'He cannot deliver his soul, nor say, Is there not a lie in my right hand?' (Isa 44:20).

And see if, in the end, he did not become a fool; for though he accomplished the building of his barns, and put in there all his fruits and his goods, yet even till now his soul was empty, and void of all that was good; nor did he, in the singing of that requiem which he sang to his soul at last, saying, 'Soul, take thine ease, eat, drink, and be merry,' show himself ever the wiser; for, in all his labors, he had rejected getting that food that indeed is meat and drink for the soul. Nay, in singing this song he did but provoke God to hasten to send to fetch his soul to hell; for so begins the conclusion of the parable—"Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided?' So that, I say, it is the greatest folly in the world for a man, upon any pretense whatever, to neglect to make good the salvation of his soul.

There are six signs of a fool, and they all meet in that same man who does not concern himself, and that to good purpose, for the salvation of his soul. 1. A fool has no heart, when the price is in his hand, to get wisdom. (Prov 17:16). 2. 'It is a sport to a fool to do mischief.' and to set light by the commission of sin (Prov 10:23). 3. 'Fools despise wisdom;' 'fools hate knowledge' (Prov 1:7, 22). 4. 'A fool,' after restraint, 'returneth to his folly' (Prov 26:11). 5. 'The way of a fool is right in his own eyes' (Prov 7:15). 6. The fool goes merrily 'to the correction of the stocks' (Prov 7:22).

I might add many more, but these six shall suffice at this time, by which it appears that the fool has no heart for the heavenly prize, yet he has to sport himself in sin; and when he despises wisdom, the way is yet right before him; yea, if he is for some time restrained from vice, he greedily turneth again thereto, and will, when he has finished his course of folly and sin in this world, go as heedlessly, as carelessly, as unconcernedly, and quietly, down the steps to hell, as the ox goeth to the slaughter-house, This is a soul fool, a fool of the biggest size; and so is everyone also that layeth up treasure for himself on earth, 'and is not rich towards God' (Luke 7:21).

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DOCTRINE SECOND,  USE AND APPLICATION.

Objection 3. O but, as He is just, so He is merciful; and mercy is pitiful and very compassionate to the afflicted.

Answer. O, but mercy abused becomes most fearful in tormenting. Did you never read that the Lamb turned lion and that the world will tremble at the wrath of the Lamb, and be afflicted more at the thoughts of that, than at the thoughts of anything that shall happen to them in the day when God shall call them to an account for their sins? (Rev 6:16,17). The time of mercy will be then past, for now, is that acceptable time, behold now is the day of salvation; the gate of mercy will then be shut, and must not be opened again; for now is that gate open, now it is open for a door of hope (2 Cor 6:2; Matt 25:10; Luke 13:25).

The time of showing pity and compassion will then be at an end; for that as to acting towards sinners will last but till the glass of the world is run, and when that day is past, mark what God saith shall follow, 'I 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 come upon you' (Prov 1:26, 27). Mark you how many pinching expressions the Lord Jesus Christ doth threaten the refusing sinner with; the sinner that refuseth Him now—I will laugh at him, I will mock at him. But when, Lord, wilt thou laugh at, and mock at, the impenitent? The answer is, 'I will laugh at their calamities, and mock when their fear comes; when their fear comes as desolation, and their destruction like a whirlwind; when distress and anguish come upon them.'

Objection 4. But if God Almighty be at this point, and there be no moving of Him to mercy at that day, yet we can but lie in hell till we are burnt out, as the log doth at the back of the fire.

Answer. Poor besotted sinner, is this your last shift? Willst thou comfort thyself with this? Are thy sins so dear, so sweet, so desirable, so profitable to thee, that thou wilt venture a burning in hell fire for them till thou art burnt out? Is there nothing else to be done but to make a covenant with death, and to maintain your agreement with hell? (Isa 28:15). Is it not better to say now to God, Do not condemn me? and to say now, Lord, be merciful to me, a sinner? Would not tears, prayers, and cries, in this acceptable time, to God for mercy, yield you more benefit in the next world than to lie and burn out in hell?

But to come close to you. Have I not I told you that there is no such thing as a ceasing to be? that the damned shall never be burned out in hell? there shall be no more such death, or cause of dissolution forever. This one thing, well-considered, breaks not only the neck of that wild conceit on which your foolish objection is built but will also break your stubborn heart in pieces. For then it follows, that unless thou canst conquer God, or with ease endure to conflict with His sin-revenging wrath, thou wilt be made to mourn while under His everlasting wrath and indignation and to know that there is not such a thing as a burning out in hell fire.

Objection 5. But, if this must be my case, I shall have more fellows;
I shall not go to hell, nor yet burn there, alone.

Answer. What, again; is there no breaking of the league that is betwixt sin and thy soul? What, resolved to be a self-murderer, a soul murderer? What, resolved to murder your own soul? But is there any comfort in being in company? sinking into the bottom of the sea with company? or in going to hell, in burning in hell, and in enduring the everlasting pains of hell, with company? O besotted wretch! But I tell you, the more company, the more sorrow; the more fuel, the more fire. Hence the damned man that we read of in Luke desired that his brethren might be so warned and prevailed with as to be kept out of that place of torment (Luke 16:27, 28). But to hasten; I come now to the second use.

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DOCTRINE SECOND, USE, AND APPLICATION.

I come now to make some use and application of the whole. And,

USE FIRST—If the soul is so excellent a thing as we have made it appear to be, and if the loss thereof is so great a loss, then here you may see who they are that are those extravagant ones; I mean, those that are such in the highest degree. Solomon tells us of a great waster,' and saith also, He that is slothful in his business is brother to such a one (Prov 18:9). Who Solomon had his eye upon, or who it was that he counted so great a waster, I cannot tell; but I will challenge all the world to show me one, that for wasting and destroying, may be compared to him that for the lusts and pleasures of this life will hazard the loss of his soul. Many men will be so profuse and will spend at that prodigal rate, that they will bring a thousand pounds a year to five hundred, and five hundred to fifty, and some also will bring that fifty to less than ninepence; but what is this to him that he shall never leave losing until he has lost his soul? I have heard of some who would throw away a farm, a good estate, upon the trundling of one single bowl. But what is this about the casting away of the soul? Nothing can be compared to sin; it is the vile thing, it cannot have a worse name than its own; it is worse than the vilest men than the vilest of beasts; yea, sin is worse than the devil himself, for it is sin, and sin only, that hath made the devils; and yet for this, for this vile, this abominable thing, some men, yea, most men, will venture the loss of their soul; yea, they will mortgage, pawn, and set their souls to the sale for it (Jer 44:4). Is not a great waste? Does not this man deserve to be ranked among the extravagant ones?

What think you of him who, when he tempted the wench to uncleanness, said to her, If thou wilt venture thy body, I'll venture my soul? Was not here like a fine bargain, think you? Or did this man not like to be a gainer by so doing? This is he who prizes sin at a higher rate than he does his immortal soul; yea, this is he who esteems a quarter of an hour's pleasure more than he fears everlasting damnation. What shall I say? This man is minded to give more to be damned, than God requires he give to be saved; is this not an extravagant one? 'Be astonished, O ye heavens! at this, and be horribly afraid!' (Jer 2:9-12). Yea, let all the angels stand amazed at the unaccountable prodigality of such a one.

Objection 1. But some may say, I cannot believe that God will be so severe as to cast away into hell fire an immortal soul for a little sin.

Answer. I know thou canst not believe it, for if thou couldst, thou wouldst sooner eat fire than run this hazard; and hence all they that go down to the lake of fire are called the unbelievers; and the Lord shall cut thee, that makes this objection, asunder, and shall appoint thee thy portion with such, except thou believe the gospel, and repent (Luke 12:46).

Objection 2. But surely, though God should be so angry at the beginning, it cannot in time but grieve Him to see and hear souls roaring in hell, and that for a little sin.

Answer. Whatever God doeth, it abideth forever (Eccl 3:14). He doth nothing in a passion, or in an angry fit; He proceedeth with sinners by the most perfect rules of justice; wherefore it would be injustice, to deliver them whom the law condemneth, yea, He would falsify His word, if after a time He should deliver them from hell, concerning whom He hath solemnly testified, that they shall be there forever.

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DOCTRINE SECOND,

Third, As the damned would change their own vices for virtues, and the place where they are for that into which they shall not come, so what would they give for a change of condition? Yea, if an absolute change may not be obtained, yet what would they give for the least degree of mitigation of that torment, which now they know will without any intermission be, and that forever and ever. 'Tribulation and anguish, indignation and wrath' (Rom 2:8,9), the gnawing worm, and everlasting destruction from the presence of the Lord, and from the glory of His power, cannot be borne but with great horror and grief (2 Thess 1:7-10). No marvel, then, if these poor creatures would, for ease for their souls, be glad to change their conditions. Change!—with whom? with an angel, with a saint; ay, with a dog or a toad; for they mourn not, they weep not, nor do they bear the indignation of wrath; they are as if they had not been; only the sinful soul abides in its sins, in the place designed for lost souls, and in the condition that wrath and indignation for sin and transgression hath decreed them to abide forever. And this brings me to the conclusion, which is, 'that seeing the ungodly do seek good things too late,' therefore, notwithstanding their seeking, they must still abide in their place, their sins, and their torment—' For what can a man give in exchange for his soul?' Therefore, God saith, that they there must still abide and dwell, no exchange can be made. 'This shall ye have of Mine hand, ye shall lie down in sorrow;' they shall lie down in it, they shall make their bed there, there they shall lie (Isa 50:11; Eze 32:25-27). And this is the bitter pill that they must swallow down at the last; for, after all their tears, their sorrows, their mourning, their repenting, their washings and woundings, and all their inventions, and desires to change their state for a better, they must 'lie down in sorrow.' The poor condemned man that is upon the ladder or scaffold has, if one knew them, many a long wish and long desire that he might come down again alive, or that his condition was as one of the spectators that are not condemned and brought thither to be executed as he. How carefully also doth he look with his failing eyes, to see if some comes not from the king with a pardon for him, all the while endeavoring to fumble away as well as he can, and to prolong the minute of his execution! But at last, when he has looked, when he has wished, when he has desired, and done whatever he can, the blow with the axe, or turn with the ladder, is his lot, so he goes off the scaffold, so he goes from among men, and thus it will be with those that we have under consideration; when all comes to all, and they have said and wished, and done what they can, the judgment must not be reversed—they must 'lie down in sorrow.'

They must, or shall lie down! Of old, when a man was to be chastised for his fault, he was to lie down to receive his stripes; so here, saith the Lord, they shall lie down—' And it shall be if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face' (Deu 25:2). And this lying down was to be his lot after he had pleaded for himself what be could—and the judge shall cause him to be beaten before his face, while he is present to behold the execution of judgment; and thus it shall be at the end of the world; the wicked shall lie down, and shall be beaten with many stripes in the presence of Christ, 'and in the presence of the holy angels' (2 Thess 1; Rev 14:10). For there will be His presence, not only at the trial as Judge but to see execution done, nay, to do it Himself by the pouring out, like a river, His wrath as burning brimstone upon the soul of the lost and cast away sinner.

He shall lie down! These words imply that, at last, the damned soul shall submit; for to lie down is an act that signifies submission, especially to lie down to be beaten. 'The wicked shall be silent in darkness' (1 Sam 2:9). When the malefactor has said and wished all that we can, yet at last, he submits, is silent, and, as it were, helps to put his head into the halter, or doth lay down his neck upon the block; so here it is said of the damned—They shall lie down in sorrow. There is also a place that saith, 'These shall go away into everlasting punishment' (Matt 25:46). To go, to go to punishment, is also an act of submission. Now, submission to punishment doth, or should, flow from full conviction of the merit of punishment; and I think it is so to be understood here—For 'every mouth shall be stopped, and all the world (of soul losers) become guilty before God' (Rom 3:4,19; Luke 13:25-28; Matt 25:46). Every mouth shall be stopped, not at the beginning of the judgment, for then they plead, and pray, and also object against the Judge; but at the end, after that by a judicial proceeding He shall have justified against them His sayings, and have overcome these His judges, then they shall submit, and also lie down in sorrow; yea, they shall go away to their punishment as those who know they deserve it; yea, they shall go away with silence. How they shall behave themselves in hell, I will not here dispute; whether in a way of rage and blasphemy, and in rending and tearing of the name and just actions of God towards them, or whether by way of submission there; I say, though this is none of this task, yet a word or two, if you, please.

Doubtless, they will not be mute there; they will cry and wail, and gnash their teeth, and, perhaps, too, sometimes at God; but I do not think but that the justice that they have deserved, and the equal administration of it upon them, will, for the most part, prevail with them to rend and tear themselves, to acquit and justify God, and to add fuel to their fire, by concluding themselves in all the fault, and that they have sufficiently merited this just damnation; for it would seem strange to me that just judgment among men shall terminate in this issue if God should not justify himself in the conscience of all the damned. But as here on earth, so He will let them know that go to hell that He hath not done without a cause, a sufficient cause, all that He hath done in damning of them (Eze 14:23).

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DOCTRINE SECOND,

Two or three things there may yet be gathered from these words; I mean, as to the desires of them that have lost their souls, to make for them an exchange; 'What shall a man give in exchange?"—what shall, what would, yea, what would not a man, if he had it, give in exchange for his soul?

First, What would not a man—I mean, a man that is in the condition that is by the text supposed some men are and will be in—give in exchange to have another man's virtue instead of their own vices? 'Let me die the death of the righteous;' let my soul be in the state of the soul of the righteous—that is, about his virtues, when I die, 'and let my last end be like his' (Num 23:10). It is a sport now to some to taunt, and squib, and deride at other men's virtues; but the day is coming when their minds will be changed, and when they shall be made to count those that have done those righteous actions and duties which they have scoffed at, the only blessed men; yea, they shall wish their soul in the blessed possession of those graces and virtues, that those whom they hated were accompanied with, and would if they had it, give a whole world for this change; but it will not now; it is now too late. What then shall a man give in exchange for his soul? And this is more than intimated in that 25th of Matthew, named before for you find by that text how loath they were, or will be, to be counted for unrighteous people—'Lord,' say they, 'when did we see thee an hungered, or athirst, naked, or sick, and did not minister unto thee?' Now they are not willing to be of the number of the wicked, though heretofore the ways of the righteous were an abomination to them. 

But, alas! they are before a just God, a just Judge, a Judge that will give every one according to their ways; therefore, 'Woe unto (the soul of) the wicked now, it shall be ill with him, for the reward of his hands shall be given him' (Isa 3:11). Thus, therefore, he is locked up as to this; he cannot now change his vice for virtue, nor put himself nor his soul in the stead of the soul of the saved; so that it still, and will, forever a question unresolved,' Or, what shall a man give in exchange for his soul?' I do not doubt but that a man's state may be such in this world, that if he had it he would give thousands of gold to be as innocent and guiltless in the judgment of the law of the land as is the state of such or such, heartily wishing that himself was not that he is; how much more then will men wish thus when they stand ready to receive the last, their eternal judgment. 'But what shall a man give in exchange for his soul?'

Second, As they would, for the salvation of their souls, be glad to change away their vices for the virtues, their sins for the good deeds of others; so what would they not give to change places now, or to remove from where now they are, into paradise, into Abraham's bosom! But neither shall this be admitted; the righteous must have their inheritance to themselves—Neither,' said Abraham, 'can they pass to us, that would come from thence,' (Luke 16:26); neither can they dwell in heaven, that would come from hell.

They then that have lost, or shall lose their souls are bound to their place, as well as to their sins. When Judas went to hell, he went to his home, 'to his own place' (Acts 1:25). And when the righteous go hence, they also go home to their house, to their own place; for the kingdom of heaven is prepared for them (Matt 25:34). Between heaven and hell, 'there is a great gulf fixed' (Luke 26:26). That is a strange passage: 'There is a great gulf fixed.' What this gulf is, and how impassable it is, they that shall lose their souls will know to their woe; because it is fixed there where it is, on purpose to keep them in their tormenting place, so that they that would pass from hell to heaven cannot. But, I say, 'Would they not change places? would they not have a more comfortable house and home for their souls?' Yes, verily, the text supposes it, and the 16th of Luke affirms it; yea, and could they purchase for their souls a habitation among the righteous, would they not? Yes, they would give all the world to such a change. What shall a man, if he had it, if it would answer his design, give in exchange for his soul?

Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; What Shall A Man Give In Exchange For His Soul. 74

 

DOCTRINE SECOND,

SECOND, The second inference that I draw from my second doctrine is this: 'That it is, and will be the lot of some to bow and break before God, too late, or when it is too late.' God is resolved, as I said. to have the mastery, and that not only in a way of dominion and lordship in general, for that He has now, but He is resolved to master, that is, to break the spirit of the world, to make all men cringe and crouch unto Him, even those that now say, 'There is no God,' (Psa 14:1); or if there be, yet, 'What is the Almighty, that we should serve Him?' (Job 21:15; Mal 3:14).

This is little thought of by those that now harden their hearts in wickedness, and that turn their spirit against God; but this they shall think of, this they must think of, and this God will make them think of in that day, at which day they also now mock and deride, that the Scripture might be fulfilled upon them (2 Peter 3:3, 4). And, I say, they shall think then of those things, and break at heart, and melt under the hand, power, and majesty of the Almighty; for, 'As I live, saith the Lord, every knee shall bow to Me; and every tongue shall confess to God (Isa 45:23; Rom 14:11). And again, 'The nations shall see, and be confounded at all their might; they shall lay their hand upon their mouth, and their ears shall be deaf. They shall lick the dust like a serpent, they shall move out of their holes like worms,' or creeping things, 'of the earth; they shall be afraid of the Lord our God and shall fear because of Thee' (Micah 7:16, 17).

For then they, will they nill they, shall have to do with God, though not with Him as merciful, or as one that may be intreated; but with Him all just, and as devouring fire (Heb 7:29). Yea, they shall see that face, and hear that voice, from whom and from which the heavens and the earth will fly away, and find no place to stay. And by this appearance, and by such words of His mouth as He then will speak to them, they shall begin to tremble, and call for the rocks to fall upon them and cover them; for if these things will happen at the execution of inferior judgments, what will be done, and what effects will the last, most dreadful, and eternal judgment, have upon men's souls?

Hence you find, that at the very first appearance of Jesus Christ, the whole world begins to mourn and lament—Every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him' (Rev 1:7). And, therefore, you also find them to stand at the door and knock, saying, 'Lord, Lord, open unto us' (Luke 14:25; Matt 25:11). Moreover, you find them also desiring, yea, also so humble in their desires as to be content with the least degree of mercy—one drop upon the tip of one's finger. What stooping, what condescension, and what humility are here! All and every one of those passages declare, that the hand of God is upon them and that the Almighty has got the mastery of them, has conquered them, broken the pride of their power, and laid them low, and made them cringe and crouch unto him, bending the knee, and craving of kindness. Thus, then, will God bow, and bend, and break them; yea, make them bow, and bend, and break before Him. And hence also it is they will weep, and mourn, and gnash their teeth, and cry, and repent that ever they have been so foolish, so wicked, so traitorous to their souls, such enemies of their own eternal happiness, as to stand out in the day of their visitation in a way of rebellion against the Lord.

But here is their hard hap, their dismal lot and portion, that all these things must be when it is too late. It is and will be, the lot and hap of these to bow, bend, and break too late (Matt 25). You read they come weeping and mourning and with tears; they knock and they cry for mercy; but what did tears avail? Why, nothing; for the door was shut. He answered and said, 'I know not whence you are.' But they repeat and renew their suit, saying, 'We have eaten and drunk in Thy presence, and Thou hast taught in our streets.' What now? Why, He returns upon them His first answer the second time, saying, 'I know not whence ye are; depart from Me, all ye workers of iniquity;' then He concludes, 'There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out' (Luke 13:26,28). They come weeping and go weeping away. They come to Him weeping, for they saw that He had conquered them; but they departed weeping, for they saw that He would damn them; yet, as we read in another place, they were very loath to go from Him, by their reasoning and expostulating with Him—'Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee?' But all would not do; there is no place for a change of mind—' These shall go away into everlasting punishment; but the righteous into life eternal (Matt 25:44-46). And now what would a man give in exchange for his soul? So that, as I said before, all is too late; they mourn too late, they repent too late, they pray too late, and seek to make an exchange for their soul too late. 'Or what shall a man give in exchange for his soul?'

Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; What Shall A Man Give In Exchange For His Soul.73

 

DOCTRINE SECOND,

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, who 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, 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 hellfire.

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 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 unto 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 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 my 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 for this resolution of God 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.

Works of John Bunyan – The Greatness of The Soul, And Unspeakableness 0f the Loss Thereof; What Shall A Man Give In Exchange For His Soul.72

 

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 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 is 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 acceptance of death, that is, deprived of life and sense, would not give two pennies to change his state; therefore, the words do intimate that the man is yet alive and sensible. If a man were alive and sensible, though he were 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 the 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 by this flame. Torment, then, is something the soul is sensible of, and 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 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,