MEMOIR OF JOHN BUNYAN (continued 12)

And by his wiles and stratagems he undoes a world of men; but there is a seed, and they shall serve him, and it shall be counted to the Lord for a generation. These shall see their sins, and that Christ is the way to happiness. These shall venture themselves, both body and soul, upon his worthiness. All this Satan knows, and therefore his rage is kindled the more. Wherefore, according to his ability and allowance, he assaulteth, tempteth, abuseth, and stirs up what he can to be hurtful to these poor people, that he may, while his time shall last, make it as hard and difficult for them to go to eternal glory as he can. Ofttimes he abuses them with wrong apprehensions of God, and with wrong apprehensions of Christ. He also casts them into the mire, to the reproach of religion, the shame of their brethren, the derision of the world, and dishonour of God. He holds our hands while the world buffets us; he puts bear-skins upon us, and then sets the dogs at us. He bedaubeth us with his own foam, and then tempts us to believe that that bedaubing comes from ourselves.33

Oh! the rage and the roaring of this lion, and the hatred that he manifests against the Lord Jesus, and against them that are purchased with his blood! But yet, in the midst of all this, the Lord Jesus sends forth his herald to proclaim in the nations his love to the world, and to invite them to come in to him for life. Yea, his invitation is so large, that it offereth his mercy in the first place to the biggest sinners of every age, which augments the devil's rage the more. Wherefore, as I said before, fret he, fume he, the Lord Jesus will 'divide the spoil' with this great one; yea, he shall divide the spoil with the strong, 'because he hath poured out his soul unto death, and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors' (Isa 53:12).

Ninth, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Let the tempted harp upon this string for their help and consolation.

The tempted, wherever he dwells, always thinks himself the biggest sinner, one most unworthy of eternal life. This is Satan's master argument; thou art a horrible sinner, a hypocrite, one that has a profane heart, and one that is an utter stranger to a work of grace. I say this is his maul, his club, 34 his masterpiece; he doth with this as some do with their most enchanting songs, sings them everywhere. I believe there are but few saints in the world that have not had this temptation sounding in their ears. But were they but aware, Satan by all this does but drive them to the gap out at which they should go, and so escape his roaring. Saith he, thou art a great sinner, a horrible sinner, a profane-hearted wretch, one that cannot be matched for a vile one in the country. And all this while Christ says to his ministers, offer mercy, in the first place, to the biggest sinners. So that this temptation drives thee directly into the arms of Jesus Christ.

Were therefore the tempted but aware, he might say, 'Ay, Satan, so I am, I am a sinner of the biggest size, and therefore have most need of Jesus Christ; yea, because I am such a wretch, therefore Jesus Christ calls me; yea, he calls me first; the first proffer of the gospel is to be made to the Jerusalem sinner; I am he, wherefore stand back, Satan; make a lane, my right is first to come to Jesus Christ.' This now would be like for like. This would foil the devil; this would make him say, I must not deal with this man thus; for then I put a sword into his hand to cut off my head.

And this is the meaning of Peter, when he saith, 'Resist him steadfast in the faith' (1 Peter 5:9). And of Paul, when he saith, 'Take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked' (Eph 6:16). Wherefore is it said, Begin at Jerusalem, if the Jerusalem sinner is not to have the benefit of it? And if I am to have the benefit of it, let me call it to mind when Satan haunts me with continual remembrance of my sins, of my Jerusalem sins. Satan and my conscience say I am the biggest sinner:—Christ offereth mercy, in the first place, to the biggest sinners! Nor is the manner of the offer other but such as suiteth with my mind. I am sorry for my sin; yea, sorry at my heart that ever sinful thought did enter, or find the least entertainment in my wicked mind: and might I obtain my wish, I would never more that my heart should be a place for ought but the grace, and spirit, and faith of the Lord Jesus. I speak not this to lessen my wickedness; I would not for all the world but be placed by mine own conscience in the very front of the biggest sinners, that I might be one of the first that are beckoned, by the gracious hand of Jesus the Saviour, to come to him for mercy.

Well, sinner, thou now speakest like a Christian; but say thus, in a strong spirit, in the hour of temptation, and then thou wilt, to thy commendation and comfort, quit thyself well. This improving of Christ, in dark hours, is the life, though the hardest part of our Christianity. We should neither stop at darkness nor at the raging of our lusts, but go on in a way of venturing, and casting the whole of our affairs for the next world at the foot of Jesus Christ. This is the way to make the darkness light, and also to allay the raging of corruption.

The first time the Passover was eaten was in the night; and when Israel took courage to go forward, though the sea stood in their way like a devouring gulf, and the host of the Egyptians follow them at the heels; yet the sea gives place, and their enemies were as still as a stone till they were gone over (Exo 12:8; 14:13,14,21,22; 15:16).

There is nothing like faith to help at a pinch; faith dissolves doubts as the sun drives away the mists. And that you may not be put out, know your time, as I said, of believing is always. There are times when some graces may be out of use, but there is no time wherein faith can be said to be so. Wherefore, faith must be always in exercise. Faith is the eye, is the mouth, is the hand, and one of these is of use all day long. Faith is to see, to receive, to work, or to eat; and a Christian should be seeing, or receiving, or working, or feeding all day long. Let it rain, let it blow, let it thunder, let it lighten, a Christian must still believe. At 'what time,' said the good man, 'I am afraid, I will trust in thee' (Psa 56:2,3).

Nor can we have a better encouragement to do this than is, by the text, set before us; even an open heart for a Jerusalem sinner. And if for a Jerusalem sinner to come, then for such an one when come. If for such an one to be saved, then for such an one that is saved. If for such an one to be pardoned his great transgressions, then for such an one who is pardoned these to come daily to Jesus Christ too, to be cleansed and set free from his common infirmities, and from the iniquities of his holy things. Therefore, let the poor sinner that would be saved labour for skill to make the best improvement of the grace of Christ to help him against the temptations of the devil and his sins.

Tenth, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Let those men consider this that have, or may, in a day of trial, spoken or done what their profession or conscience told them they should not, and that have the guilt and burden thereof upon their consciences.

Whether a thing be wrong or right, guilt may pursue him that doth contrary to his conscience. But suppose a man should deny his God, or his Christ, or relinquish a good profession, and be under the real guilt thereof, shall he, therefore, conclude he is gone for ever? Let him come again with Peter's tears, and no doubt but he shall obtain Peter's forgiveness; for the text includes the biggest sinners. And it is observable, that before this clause was put into this commission, Peter was pardoned his horrible revolt from his Master. He that revolteth in the day of trial, if he is not shot quite dead upon the place, but is sensible of his wound, and calls out for a chirurgeon, shall find his Lord at hand to pour wine and oil into his wounds, that he may again be healed, and to encourage him to think that there may be mercy for him; besides what we find recorded of Peter, you read in the Acts, some were, through the violence of their trials, compelled to blaspheme, and yet are called saints (Acts 26:9-11).

Hence you have a promise or two that speak concerning such kind of men, to encourage us to think that, at least, some of them shall come back to the Lord their God. 'Shall they fall,' saith he, 'and not arise? Shall he turn away, and not return?' (Jer 8:4). 'and in that day will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted. And I will make her that halted a remnant, and her that was cast far off a strong nation; and the Lord shall reign over them in Mount Zion—for ever.' What we are to understand by her that halteth, is best expressed by the prophet Elijah (Micah 4:6,7; Zeph 3:19; 1 Kings 18:21).

I will conclude, then, that for them that have halted, or may halt, the Lord has mercy in the bank,35 and is willing to accept them if they return to him again. Perhaps they may never be after that of any great esteem in the house of God, but if the Lord will admit them to favour and forgiveness—O exceeding and undeserved mercy! (See Ezekiel 44:10-14). Thou, then, that mayest be the man, remember this, that there is mercy also for thee. Return, therefore, to God, and to his Son, who hath yet in store for thee, and who will do thee good.

But, perhaps, thou wilt say, He doth not save all revolters, and, therefore, perhaps not me. Answer. Art thou returning to God? If thou art returning, thou art the man; 'Return, ye backsliding children, and I will heal your backslidings' (Jer 3:22).

Some, as I said, that revolt, are shot dead upon the place; and for them, who can help them? But for them that cry out of their wounds it is a sign that they are yet alive, and, if they use the means in time, doubtless they may be healed.

Christ Jesus has bags of mercy that were never yet broken up or unsealed. Hence it is said, he has goodness laid up; things reserved in heaven for his. And if he breaks up one of these bags, who can tell what he can do? Hence his love is said to be such as passeth knowledge, and that his riches are unsearchable. He has, nobody knows what; for nobody knows who! He has by him, in store, for such as seem, in the view of all men, to be gone beyond recovery. For this, the text is plain. What man or angel could have thought that the Jerusalem sinners had been yet on this side of an impossibility of enjoying life and mercy? Hadst thou seen their actions, and what horrible things they did to the Son of God; yea, how stoutly they backed what they did with resolves and endeavours to persevere, when they had killed his person, against his name and doctrine; and that there was not found among them all that while, as we read of, the least remorse or regret for these their doings; couldest though have imagined that mercy would ever have took hold of them, at least so soon! Nay, that they should, of all the world, be counted those only meet to have it offered to them in the very first place! For so my text commands, saying, Preach repentance and remission of sins among all nations, beginning at Jerusalem.

I tell you the thing is a wonder, and must for ever stand for a wonder among the sons of men. It stands, also, for an everlasting invitation and allurement to the biggest sinners to come to Christ for mercy. Now since, in the opinion of all men, the revolter is such an one; if he has, as I said before, any life in him, let him take encouragement to come again, that he may live by Christ.

Eleventh, Would Jesus Christ have mercy offered, in the first place, to the biggest sinners? Then let God's ministers tell them so. There is an incidence36 in us, I know not how it doth come about, when we are converted, to contemn them that are left behind. Poor fools as we are, we forget that we ourselves were so (Titus 3:2,3).

But would it not become us better, since we have tasted that the Lord is gracious, to carry it towards them so, that we may give them convincing ground to believe that we have found that mercy which also sets open the door for them to come and partake with us. Ministers, I say, should do thus, both by their doctrine, and in all other respects. Austerity doth not become us, neither in doctrine nor in conversation.37 We ourselves live by grace; let us give as we receive, and labour to persuade our fellow-sinners, which God has left behind us, to follow after, that they may partake with us of grace. We are saved by grace; let us live like them that are gracious. Let all our things, to the world, be done in charity towards them; pity them, pray for them, be familiar with them, for their good. Let us lay aside our foolish, worldly, carnal grandeur; let us not walk the streets, and have such behaviours as signify we are scarce for touching of the poor ones that are left behind; no, not with a pair of tongs. It becomes not ministers thus to do.

[A gentle reproof.]

Remember your Lord, he was familiar with publicans and sinners to a proverb: 'Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners' (Matt 11:19). The first part, concerning his gluttonous eating and drinking, to be sure, was an horrible slander; but for the other, nothing was ever spoke truer of him by the world. Now, why should we lay hands cross on this text; that is, choose good victuals, and love the sweet wine better than the salvation of the poor publican? Why not familiar with sinners, provided we hate their spots and blemishes, and seek that they may be healed of them? Why not fellowly with our carnal neighbours? If we do take occasion to do so, that we may drop, and be yet distilling some good doctrine upon their souls? Why not go to the poor man's house, and give him a penny, and a Scripture to think upon? Why not send for the poor to fetch away, at least, the fragments of thy table, that the bowels of thy fellow-sinner may be refreshed as well as thine?

Ministers should be exemplary; but I am an inferior man, and must take heed of too much meddling. But might I, I would meddle with them, with their wives, and with their children too. I mean not this of all, but of them that deserve it, though I may not name them. But, I say, let ministers follow the steps of their blessed Lord, who, by word and deed, showed his love to the salvation of the world, in such a carriage as declared him to prefer their salvation before his own private concern. For we are commanded to follow his steps, 'who did no sin, neither was guile found in his mouth.'

And as I have said concerning ministers, so I say to all the brethren, Carry it so, that all the world may see, that indeed you are the sons of love. Love your Saviour; yea, show one to another that you love him, not only by a seeming love of affection, but with the love of duty. Practical love is best.38 Many love Christ with nothing but the lick of the tongue. Alas! Christ Jesus the Lord must not be put off thus; 'He that hath my commandments, and keepeth them,' saith he, 'he it is that loveth me' (John 14:21). Practical love, which stands in self-denial, in charity to my neighbour, and a patient enduring of affliction for his name; this is counted love. Right love to Christ is that which carries in it a provoking argument to others of the brethren (Heb 10:24). Should a man ask me how he should know that he loveth the children of God? the best answer I could give him, would be in the words of the apostle John; 'By this,' saith he, 'we know that we love the children of God, when we love God, and keep his commandments' (1 John 5:2). Love to God and Christ is then shown, when we are tender of his name; and then we show ourselves tender of his name, when we are afraid to break any, the least of his commandments. And when we are here, then do we show our love to our brother also.

[The Conclusion.]

Now, we have obligation sufficient thus to do, for that our Lord loved us, and gave himself for us, to deliver us from death, that we might live through him. The world, when they hear the doctrine that I have asserted and handled in this little book; to wit, that Jesus Christ would have mercy offered, in the first place, to the biggest sinners, will be apt, because themselves are unbelievers, to think that this is a doctrine that leads to looseness, and that gives liberty to the flesh; but if you that believe love your brethren and your neighbours truly, and as you should, you will put to silence the ignorance of such foolish men, and stop their mouths from speaking evil of you. And, I say, let the love of Christ constrain us to this. Who deserveth our heart, our mouth, our life, our goods, so much as Jesus Christ, who has bought us to himself by his blood, to this very end, that we should be a peculiar people, zealous of good works?

There is nothing more seemly in the world than to see a Christian walk as becomes the gospel; nor anything more unbecoming a reasonable creature, than to hear a man say, 'I believe in Christ,' and yet see in his life debauchery and profaneness. Might I, such men should be counted the basest of men; such men should be counted by all unworthy of the name of a Christian, and should be shunned by every good man, as such who are the very plague of profession. For so it is written, we should carry it towards them. Whoso have a form of godliness, and deny the power thereof, from such we must turn away.

It has ofttimes come into my mind to ask, By what means it is that the gospel profession should be so tainted39 with loose and carnal gospellers? and I could never arrive to better satisfaction in the matter than this—such men are made professors by the devil, and so by him put among the rest of the godly. A certain man had a fruitless fig tree planted in his vineyard; but by whom was it planted there? even by him that sowed the tares, his own children, among the wheat (Luke 13:6; Matt 13:37-40). And that was the devil. But why doth the devil do thus? Not of love to them, but to make of them offences and stumbling-blocks to others. For he knows that a loose professor in the church does more mischief to religion than ten can do to it that are in the world. Was it not, think you, the devil that stirred up the damsel that you read of in Acts 16 to cry out, 'These men are the servants of the most high God, which show unto us the way of salvation?' Yes it was, as is evident, for Paul was grieved to hear it. But why did the devil stir up her to cry so, but because that was the way to blemish the gospel, and to make the world think that it came from the same hand as did her soothsaying and witchery? (verse 16-18). 'Holiness, O Lord, becomes thy house for ever.' Let, therefore, whoever they be that profess the name of Christ, take heed that they scandal not that profession which they make of him, since he has so graciously offered us, as we are sinners of the biggest size, in the first place, his grace to save us.

[Answers to Objections.]

Having thus far spoken of the riches of the grace of Christ, and of the freeness of his heart to embrace the Jerusalem sinners, it may not be amiss to give you yet, as a caution, an intimation of one thing, namely, that this grace and freeness of his heart, is limited to time and day; the which, whoso overstandeth, shall perish notwithstanding. For, as a king, who, of grace, sendeth out to his rebellious people an offer of pardon, if they accept thereof by such a day, yet beheadeth or hangeth those that come not in for mercy until the day or time be past; so Christ Jesus has set the sinner a day, a day of salvation, an acceptable time; but he who standeth out, or goeth on in rebellion beyond that time, is like to come off with the loss of his soul (2 Cor 6:2; Heb 3:13-19; 4:7; Luke 19:41,42). Since, therefore, things are thus, it may be convenient here to touch a little upon these particulars.

First, That this day, or time thus limited, when it is considered with reference to this or that man, is ofttimes undiscerned by the person concerned therein, and always is kept secret as to the shutting up thereof.

And this, in the wisdom of God is thus, to the end no man, when called upon, should put off turning to God to another time. Now, and TODAY, is that and only that which is revealed in holy Writ (Psa 50:22; Eccl 12:1; Heb 3:13,15). And this shows us the desperate hazards which those men run, who, when invitation or conviction attends them, put off turning to God to be saved till another, and, as they think, a more fit season and time. For many, by so doing, defer this to do till the day of God's patience and long-suffering is ended; and then, for their prayers and cries after mercy, they receive nothing but mocks, and are laughed at by the God of heaven (Prov 1:20-30; Isa 65:12-16; 66:4; Zech 7:11-13).

Secondly, Another thing to be considered is this, namely, That the day of God's grace with some men begins sooner, and also sooner ends, than it doth with others. Those at the first hour of the day, had their call sooner than they who were called upon to turn to God at the sixth hour of the day; yea, and they who were hired at the third hour, had their call sooner than they who were called at the eleventh (Matt 20:1-6).

1. The day of God's patience began with Ishmael, and also ended before he was twenty years old. At thirteen years of age he was circumcised; the next year after, Isaac was born; and then Ishmael was fourteen years old. Now, that day that Isaac was weaned, that day was Ishmael rejected; and suppose that Isaac was three years old before he was weaned, that was but the seventeenth year of Ishmael; wherefore the day of God's grace was ended with him betimes (Gen 17:25; 21:2-11; Gal 4:30).

2. Cain's day ended with him betimes; for, after God had rejected him, he lived to beget many children, and build a city, and to do many other things. But, alas! all that while he was a fugitive and a vagabond. Nor carried he anything with him after the day of his rejection was come, but this doleful language in his conscience. 'From God's face shall I be hid' (Gen 4:10-15).

3. Esau, through his extravagancies, would needs go sell his birthright, not fearing, as other confident fools, but that yet the blessing would still be his. After which, he lived many years; but all of them under the wrath of God, as was, when time came, made to appear to his destruction; for, 'when he would have inherited the blessing, he was rejected, for he found no place of repentance, though he sought it carefully with tears' (Heb 12:16,17).

Many instances might be given as to such tokens of the displeasure of God against such as fool away, as the wise man has it, the prize which is put into their hand (Prov 17:16).

Let these things, therefore, be a further caution to those that sit under the glorious sound of the gospel, and hear of the riches of the grace of God in Christ to poor sinners. To slight grace, to despise mercy, and to stop the ear when God speaks, when he speaks such great things, so much to our profit, is a great provocation. He offereth, he calls, he woos, he invites, he prays, he beseeches us in this day of his grace to be reconciled to him; yea, and has provided for us the means of reconciliation himself. Now, this despised must needs be provoking; and it is a fearful thing to fall into the hands of the living God.

Objection. But some man may say unto me, 'Fain I would be saved, fain I would be saved by Christ; but I fear this day of grace is past, and that I shall perish, notwithstanding the exceeding riches of the grace of God.'

Answer. To this doubt I would answer several things. 1. With respect to this day. 2. With respect to thy desires. 3. With respect to thy fears.

1. With respect to this day; that is, whether it be ended with a man or no.

(1.) Art thou jogged, and shaken, and molested at the hearing of the Word? Is thy conscience awakened and convinced then, that thou art at present in a perishing state, and that thou hast need to cry to God for mercy? This is a hopeful sign that this day of grace is not past with thee. For, usually, they that are past grace, are also, in their conscience, 'past feeling,' b eing 'seared with a hot iron' (Eph 4:18,19; 1 Tim 4:1,2). Consequently, those past grace must be such as are denied the awakening fruits of the Word preached. The dead that hear, says Christ, shall live; at least wise,40 Christ has not quite done with them; the day of God's patience is not at an end with them (John 5:25).

(2.) Is there, in thy more retired condition, arguings, strugglings, and strivings with thy spirit to persuade thee of the vanity of what vain things thou lovest, and to win thee in thy soul to a choice of Christ Jesus and his heavenly things? Take heed and rebel not, for the day of God's grace and patience will not be past with thee till he saith, his 'Spirit shall strive no more' with thee; for then the woe comes, when he shall depart from them; and when he says to the means of grace, Let them alone (Hosea 4:17; 9:12).

(3.) Art thou visited in the night seasons with dreams about thy state, and that thou art in danger of being lost? Hast thou heart-shaken apprehensions when deep sleep is upon thee, of hell, death, and judgment to come? These are signs that God has not wholly left thee, or cast thee behind his back for ever. 'For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose,' his sinful purposes, 'and hide pride from man' (Job 33:14-17). All this while God has not left the sinner, nor is come to the end of his patience towards him, but stands, at least, with the door of grace ajar in his hand, as being loath, as yet, to bolt it against him.

(4.) Art thou followed with affliction, and dost thou hear God's angry voice in thy afflictions? Doth he send with the affliction an interpreter, to show thee thy vileness; and why, or wherefore, that hand of God is upon thee, and upon what thou hast; to wit, that it is for thy sinning against him, and that thou mightest be turned to him? If so, thy summer is not quite ended; thy harvest is not yet quite over and gone. Take heed, stand out no longer, lest he cause darkness, and lest thy feet stumble upon the dark mountains; and lest, while you look for light, he turn it into the shadow of death, and make it gross darkness (Jer 8:20; 13:15-17).

(5.) Art thou crossed, disappointed, and waylaid, and overthrown in all thy foolish ways and doings? This is a sign God has not quite left thee, but that he still waits upon thee to turn thee. Consider, I say, has he made a hedge and a wall to stop thee? Has he crossed thee in all thou puttest thy hand unto? Take it as a call to turn to him; for, by his thus doing, he shows he has a mind to give thee a better portion. For usually, when God gives up men, and resolves to let them alone in the broad way, he gives them rope, and lets them have their desires in all hurtful things (Hosea 2:6-15; Psa 73:3-13; Rom 11:9). Therefore take heed to this also, that thou strive not against this hand of God; but betake thyself to a serious inquiry into the causes of this hand of God upon thee, and incline to think, it is because the Lord would have thee look to that, which is better than what thou wouldst satisfy thyself withal. When God had a mind to make the prodigal go home to his father, he sent a famine upon him, and denied him a bellyful of the husks which the swine did eat. And observe it, now he was in a strait, he betook him to consideration of the good that there was in his father's house; yea, he resolved to go home to his father, and his father dealt well with him; he received him with music and dancing, because he had received him safe and sound (Luke 15:14-32).

(6.) Hast thou any enticing touches of the Word of God upon thy mind? Doth, as it were, some holy word of God give a glance upon thee, cast a smile upon thee, let fall, though it be but one drop of its savour upon thy spirit; yea, though it stays but one moment with thee? O then the day of grace is not past! The gate of heaven is not shut! nor God's heart and bowels withdrawn from thee as yet. Take heed, therefore, and beware that thou make much of the heavenly gift, and of that good word of God of the which he has made thee taste. Beware, I say, and take heed; there may be a falling away for all this; but, I say, as yet God has not left thee, as yet he has not cast thee off (Heb 6:1-9).

2. With respect to thy desires, what are they? Wouldst thou be saved? Wouldst thou be saved with a thorough salvation? Wouldst thou be saved from guilt and filth too? Wouldst thou be the servant of thy Saviour? Art thou indeed weary of the service of thy old master the devil, sin, and the world? And have these desires put thy soul to the flight? Hast thou, through desires, betaken thyself to thy heels? Dost fly to him that is a Saviour from the wrath to come, for life? If these be thy desires, and if they be unfeigned, fear not! Thou are one of those runaways which God has commanded our Lord to receive, and not to send thee back to the devil thy master again, but to give thee a place in his house, even the place which liketh thee best. 'Thou shalt not deliver unto his master,' says he, 'the servant which is escaped from his master unto thee. He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him' (Deu 23:15,16).

This is a command to the church, consequently to the Head of the church; for all commands from God come to her through her Head. Whence I conclude, that as Israel of old was to receive the runaway servant who escaped from a heathen master to them, and should not dare to send him back to his master again; so Christ's church now, and consequently Christ himself, may not, will not, refuse that soul that has made his escape from sin, Satan, the world, and hell, unto him, but will certainly let him dwell in his house, among his saints, in that place which he shall choose, even where it liketh him best. For he says, in another place, 'And him that cometh to me, I will in no wise cast out.' In no wise, let his crimes be what they will, either for nature, multitude, or the attendance of aggravating circumstances. Wherefore, if thy desires be firm, sound, and unfeigned to become the saved of Christ, and his servant, fear not, he will not, he will in no wise put thee away, or turn thee over to thy old master again.

3. As to thy fears, whatever they are, let that be supposed which is supposed before, and they are groundless, and so of no weight.

Objection. But I am afraid I am not [of the] elect, or chosen to salvation, though you called me fool a little before for so fearing.

Answer. Though election is, in order, before calling, as to God, yet the knowledge of calling must go before the belief of my election, as to myself. Wherefore, souls that doubt of the truth of their effectual calling, do but plunge themselves into a deeper labyrinth of confusion that concern themselves with their election; I mean, while they labour to know it before they prove their calling. 'Make your calling, and so your election sure' (2 Peter 1:4-10).

Wherefore, at present, lay the thoughts of thy election by, and ask thyself these questions: Do I see my lost condition? Do I see salvation is nowhere but in Christ? Would I share in this salvation by faith in him? And would I, as was said before, be thoroughly saved, to wit, from the filth as from the guilt? Do I love Christ, his Father, his saints, his words, and ways? This is the way to prove we are elect. Wherefore, sinner, when Satan, or thine own heart, seeks to puzzle thee with election, say thou, I cannot attend to talk of this point now, but stay till I know that I am called of God to the fellowship of his Son, and then I will show you that I am elect, and that my name is written in the book of life.

If poor distressed souls would observe this order, they might save themselves the trouble of an unprofitable labour under these unseasonable and soul-sinking doubts. 41

Let us, therefore, upon the sight of our wretchedness, fly and venturously leap into the arms of Christ, which are now as open to receive us into his bosom as they were when nailed to the cross. This is coming to Christ for life aright; this is right running away from thy [old] master to him, as was said before. And for this we have multitudes of Scriptures to support, encourage, and comfort us in our so doing.

But now, let him that doth thus be sure to look for it, for Satan will be with him tomorrow, to see if he can get him again to his old service; and if he cannot do that, then will he enter into dispute with him, to wit, about whether he be elect to life, and called indeed to partake of this Christ, to whom he is fled for succour, or whether he comes to him of his own presumptuous mind. Therefore we are bid, as to come, so to arm ourselves with that armour which God has provided; that we may resist, quench, stand against, and withstand all the fiery darts of the devil (Eph 6:11-18). If, therefore, thou findest Satan in this order to march against thee, remember that thou hadst this item about it; and betake thyself to faith and good courage, and be sober, and hope to the end.

Objection. But how if I should have sinned the sin unpardonable, or that called the sin against the Holy Ghost?

Answer. If thou hast, thou art lost for ever; but yet before it is concluded by thee that thou hast so sinned, know that they that would be saved by Jesus Christ, through faith in his blood, cannot be counted for such.

1. Because of the promise, for that must not be frustrate: and that says, 'And him that cometh to Christ, he will in no wise cast out.' And again, 'Whoso will, let him take of the water of life freely' (John 6:37; Rev 21:6; 22:17).

But, I say, how can these Scriptures be fulfilled, if he that would indeed be saved, as before said, has sinned the sin unpardonable? The Scripture must not be made void, nor their truth be cast to the ground. Here is a promise, and here is a sinner; a promise that says he shall not be cast out that comes; and the sinner comes, wherefore he must be received: consequently, he that comes to Christ for life, has not, cannot have sinned that sin for which there is no forgiveness. And this might suffice for an answer to any coming soul, that fears, though he comes, that he has sinned the sin against the Holy Ghost.

2. But, again, he that has sinned the sin against the Holy Ghost cannot come, has no heart to come, can by no means be made willing to come to Jesus Christ for life; for that he has received such an opinion of him, and of his things, as deters and holds him back.

(1.) He counteth this blessed person, this Son of God, a magician, a conjuror, a witch, or one that did, when he was in the world, what he did, by the power and spirit of the devil (Matt 9:34; 12:24,25,&c.; Mark 3:22-30). Now he that has this opinion of this Jesus, cannot be willing to cast himself at his feet for life, or to come to him as the only way to God and to salvation. And hence it is said again, that such an one puts him to open shame, and treadeth him under foot; that is, by contemning, reproaching, vilifying, and despising of him, as if he were the vilest one, or the greatest cheat in the world; and has, therefore, as to his esteem of him, called him accursed, crucified him to himself, or counted him one hanged, as one of the worst of malefactors (Heb 6:6; 10:29; 1 Cor 12:3).

(2.) His blood, which is the meritorious cause of man's redemption, even the blood of the everlasting covenant, he counteth 'an unholy thing,' or that which has no more virtue in it to save a soul from sin than has the blood of a dog (Heb 10:29).42 For when the apostle says, 'he counts it an unholy thing,' he means, he makes it of less value than that of a sheep or cow, which were clean according to the law; and, therefore, must mean, that his blood was of no more worth to him, in his account, than was the blood of a dog, an ass, or a swine, which always was, as to sacrifices, rejected by the God of heaven, as unholy or unclean. Now he who has no better esteem of Jesus Christ, and of his death and blood, will not be persuaded to come to him for life, or to trust in him for salvation.

(3.) But further, all this must be done against manifest tokens to prove the contrary, or after the shining of gospel light upon the soul, or some considerable profession of him as the Messiah, or that he was the Saviour of the world.

(a.) It must be done against manifest tokens to prove the contrary; and thus the reprobate Jews committed it when they saw the works of God, which put forth themselves in him, and called them the works of the devil and Beelzebub.

(b.) It must be done against some shining light of the gospel upon them. And thus it was with Judas, and with those who, after they were enlightened, and had tasted, and had felt something of the powers of the world to come, fell away from the faith of him, and put him to open shame and disgrace (Heb 6:5,6).

(c.) It must also be done after, and in opposition to one's own open profession of him. For if, after they have escaped the pollution of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning; for it had been better for them not to have know the way of righteousness, than after they have known it, to turn from the holy commandment, which is the word of faith delivered unto them.

(d.) All this must be done openly, before witnesses, in the face, sight, and view of the world, by word and act. This is the sin that is unpardonable; and he that hath thus done, can never, it is impossible he ever should, be renewed again to repentance, and that for a double reason; first, such an one doth say, he will not; and [second] of him God says, he shall not have the benefit of salvation by him.

Objection. But if this be the sin unpardonable, why is it called the sin against the Holy Ghost, and not rather the sin against the Son of God?

Answer. It is called 'the sin against the Holy Ghost,' because such count the works he did, which were done by the Spirit of God, the works of the spirit of the devil. Also because all such as so reject Christ Jesus the Lord, they do it in despite of that testimony which the Holy Ghost has given of him in the holy Scriptures; for the Scriptures are the breathings of the Holy Ghost, as in all other things, so in that testimony they bear of the person, of the works, sufferings, resurrection, and ascension of Jesus Christ.

Sinner, this is the sin against the Holy Ghost. What sayest thou? Hast thou committed it? Nay, I know thou hast not, if thou wouldst be saved by Christ. Yea, it is impossible that thou shouldst have done it, if indeed thou wouldst be saved by him. No man can desire to be saved by him, who he yet judgeth to be an impostor, a magician, a witch. No man can hope for redemption by that blood which he yet counteth an unholy thing. Nor will God ever suffer such an one to repent, who has, after light and profession of him, thus horribly, and devil-like, contemned and trampled upon him.

True, words, and wars, and blasphemies, against this Son of man, are pardonable; but then they must be done 'ignorantly, and in unbelief.' Also, all blasphemous thoughts are likewise such as may be passed by, if the soul afflicted with them, indeed is sorry for them (1 Tim 1:13-15; Mark 3:28).

All but this, sinner, all but this! If God had said, he will forgive one sin, it had been undeserved grace; but when he says he will pardon all but one, this is grace to the height. Nor is that one unpardonable otherwise, but because the Saviour that should save them is rejected and put away. Jacob's ladder; Christ is Jacob's ladder that reacheth up to heaven; and he that refuseth to go by this ladder thither, will scarce by other means get up so high. There is none other name given under heaven, among men, whereby we must be saved. There is none other sacrifice for sin than this; he also, and he only, is the Mediator that reconcileth men to God. And, sinner, if thou wouldst be saved by him, his benefits are thine; yea, though thou art a great and Jerusalem transgressor.43

FOOTNOTES:

1 Having preached many times, and from various texts, upon this subject, the whole substance of many sermons is here published.—Ed.

2 The Jews, and their sacred city, are standing monuments of God's dreadful vengeance against unbelief in rejecting the Lord Christ, in whom alone is salvation. The Lord give us grace to prize and improve gospel privileges, lest we also be cut off, through unbelief.—Mason.

3 The higher a people rise under the means, the lower will be their fall if they slight them. O highly-favoured England! Tyre and Sidon, Sodom and Gomorrah, will have a milder hell than thy carnal, hypocritical, Christless children.—Mason.

4 All the objections are on the sinner's side, through unbelief. Christ answers them all in one word, 'Whosoever will, let him come and take of the water of life freely'; and, 'Whosoever cometh, I will in no wise cast out.' Lord, put forth thy power, and give the will.—Mason.

5 In this quotation, Bunyan has followed the reading in the Genevan or Puritan version.—Ed.

6 An arrow, dipped in the blood of Jesus, will subdue the most obdurate heart it reaches, even those bitter enemies to Christ, the priests.—Mason.

7 This quotation is from the Genevan or Puritan version—Ed.

8 'Death was swallowing of them down.' How very striking and full of truth is this expression! For, in proportion as the sinner violates the Divine law, so he rushes into the jaws of death and destruction. Obedience to the Divine law preserves health, bestows happiness, and prolongs life.—Ed.

9 'Rowl in his bowels'; intense affection: see Philemon 12.—Ed.

10 'Wheals'; pimples, or small swellings filled with matter.—Ed.

11 'As physicians do' can now hardly be understood. In Bunyan's days, all physicians put forth their bills of 'wonderful cures.'—Ed.

12 'Hedge-creepers'; footpads.—Ed.

13 O sinner, beseech the Lord to enable you to welcome the grace that is welcoming you; then you shall find it, in the Lord's time, that you shall be made as kindly welcome as ever a sinner was that is now a glorified saint.—Mason.

14 This idea is most ingeniously and admirably displayed in Bunyan's beautiful allegory, 'The Holy War.'—Ed.

15 'A muse'; deep thought. Vulgo` vocatum, 'a brown study.' Bunyan used this word in the same sense in the first edition of 'The Pilgrim's Progress,' at the Interpreter's house: 'Now was Christian somewhat in a muse.' It was afterwards altered, but not improved, by substituting the words, 'in a maze.'—Ed.

16 Among all the wondrous sights that angels witness, one gives them peculiar joy—it is the poor penitent prodigal returning to God, Luke 15:10.—Ed.

17 This was printed in the first edition, 'the biggest sin.'—Ed.

18 How strongly does this dialogue bring to our recollection that between Christian and Apollyon in the 'The Pilgrim's Progress?'—Ed.

19 'I stunck,' in the original edition, probably meant, 'I stuck'; but all the later editions have, 'I stunk.'—Ed.

20 'Clouts'; patches, Joshua 9:5

21 I cannot discover in what book Bunyan read this legend; it is not in the "Golden Legend," or any of my monkish authors. It was a generally received opinion, among the ancients, that Mary Magdalene was sister to Lazarus; but the means of her conversion is not known. The story here related is possible, and even probable; but it has no foundation in the inspired writings, nor in ancient authors.—Ed.

22 Thus Zaccheus said: 'Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man, by false accusation, I restore fourfold.' The law of God requires us, dim-sighted as we are, to see our sins in their real magnitude, but the perversity of man turns the telescope to diminish them.—Ed.

23 'The friends thereof in their reason' were the words used in the first three editions by Bunyan. After his decease, they were altered, in 1697, in a second third edition, and this correction has been continued in every subsequent impression.—Ed.

24 Bunyan has some striking observations upon this word Go, in his work on the day of judgment. Those who refused the invitation to 'come' and receive life, when in the world, now irresistibly obey the awful mandate, 'Go,' and rush into eternal woe.—Ed.

25 How pointed and faithful are these words? How natural it is for a poor sinner to compare himself with his fellow-worm, and say, 'Lord, I thank thee that I am not as this publican,' or as that murderer—instead of viewing himself in the gospel glass, in the presence of infinite holiness, and feeling that in his flesh there is no good thing, but putrefying sores, that he is vile and hell-deserving, and must fall into the arms of Divine mercy, crying, Lord, save, or I perish.—Ed.

26 'Swoop'; to seize as a hawk does his prey.—Ed.

27 The convinced sinner is not content with the cry, 'Deliver me from the wrath to come,' but, feeling sin to be his greatest enemy, he earnestly cries for deliverance from its dominion in this world (Psa 143).—Ed.

28 'At the catch.' See the dialogue between Faithful and Talkative in 'The Pilgrim's Progress.'—Ed.

29 Printed, 'far,' in the first and second editions; altered to 'fast,' in third and subsequent editions.—Ed.

30 The blind men, who implored the mercy of Jesus, would not be checked even by the multitude, but cried so much the more. When a true sense of misery urges, neither men nor devils can stop the cry for mercy, till Jesus has compassion and heals their spiritual maladies.—Mason.

31 Quoted from the Puritan or Genevan version of the Bible; our translation has, 'He that covereth.'—Ed.

32 'Long of Jesus Christ'; a provincial expression, meaning 'all this belongs to us by Jesus Christ.'—Ed.

33 How admirable an illustration is this of the Slough of Despond, into which Christian and Pliable fell in 'The Pilgrim's Progress.'—Ed.

34 This illustrates Bunyan's meaning of the Giant of Sophistry, named Maul, whose head was cut off by Great-heart, in the Second Part of 'The Pilgrim's Progress.'—Ed.

35 The treasures of this bank are inexhaustible and unsearchable. Oh for faith, that we may draw largely upon its infinite riches!—Ed.

36 'Incidence'; the direction with which one body strikes another; now obsolete.—Ed.

37 A sour, crabbed Christian, is a contradiction in terms. The precept is, 'Be ye kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake, hath forgiven you' (Eph 4:31).—Mason

38 The true branches in Christ, the heavenly vine, are made fruitful in love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and temperance. By these it will appear that Christ is formed within us. Mere 'lick of the tongue' love, without these, is an unsubstantial shadow.—Ed.

39 'Be so taunted'; in editions previous to 1697.—Ed.

40 'At least wise'; to say the least.—Ed.

41 This is the proper test for a perplexed soul, when troubled about his election. If I love Christ, and am desirous to obey him, it is because he first loved me; and this is the surest proof of election. Hear the voice of God, 'Whosoever believeth in me shall not perish, but have eternal life'; and so Paul, 'As many as were ordained to eternal life believed' (Acts 13:48).—Ed.

42 How very forcible is this appeal to those who profess to believe the inspiration of the Bible, but yet reject the atonement of Christ. It is to make the typical sacrifice of the clean beasts, under the law, of greater value than that of the great antitype—the Son of God.—Ed.

43 The reason why those who are guilty of the blasphemy against the Holy Ghost are never forgiven, is not for want of any sufficiency in the blood of Christ, or in the pardoning mercy of God, but because they never repent of that sin, and never seek to God for mercy through Christ, but continue obstinate till death.—Mason.

***

THE GREATNESS OF THE SOUL,

AND

UNSPEAKABLENESS 0F THE LOSS THEREOF;

WITH THE CAUSES OF THE LOSING IT.

FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD.

By JOHN BUNYAN,

London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682

Faithfully reprinted from the Author's First Edition.

ADVERTISEMENT BY THE EDITOR.

Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know upon a subject so abstruse, so profound, and so highly metaphysical, as that of the Soul—its greatness—and the inconceivableness of its loss. Heathen philosophers, at the head of whose formidable array stand Plato and Aristotle, had exhausted their wit, and had not made the world a whit the wiser by all their lucubrations. The fathers plunged into the subject, and increased the confusion; we are confounded with their subtle distinctions, definitions, and inquiries; such as that attributed to St. Aquinas, How many disembodied spirits could dance upon the point of a fine needle without jostling each other? Learned divines had puzzled themselves and their hearers with suppositions and abstract principles. What, then, could a travelling brasier, or tinker, have discovered to excite the attention of the Christian world, and to become a teacher to philosophers, fathers, and learned divines? Bunyan found no access to the polluted streams of a vain philosophy; he went at once to the fountain-head; and, in the pure light of Revelation, displays the human soul—infinitely great in value, although in a fallen state. He portrays it as drawn by the unerring hand of its Maker. He sets forth, by the glass of God's Word, the inconceivableness of its value, while progressing through time; and, aided by the same wondrous glass, he penetrates the eternal world, unveils the joys of heaven and the torments of hell—so far as they are revealed by the Holy Ghost, and are conceivable to human powers. While he thus leads us to some kind of estimate of its worth, he, from the same source—the only source from whence such knowledge can be derived, makes known the causes of the loss of the soul, and leads his trembling readers to the only name under heaven given among men, whereby they can be saved. In attempting to conceive the greatness and value of the soul, the importance of the body is too often overlooked. The body, it is true, is of the earth; the soul is the breath of God. The body is the habitation; the soul is the inhabitant. The body returns to the dust; while the soul enters into the intermediate state, waiting to be re-united to the body after its new creation, when death shall be swallowed up of life. In these views, the soul appears to be vastly superior to the body. But let it never be forgotten, that, as in this life, so it will be in the everlasting state; the body and soul are so intimately connected as to become one being, capable of exquisite happiness, or existing in the pangs of everlasting death. He who felt and wrote as Bunyan does in this solemn treatise, and whose tongue was as the pen of a ready writer, must have been wise and successful in winning souls to Christ. He felt their infinite value, he knew their strong and their weak points, their riches and poverty. He was intimate with every street and lane in the town of Man-soul, and how and where the subtle Diabolians shifted about to hide themselves in the walls, and holes, and corners. He sounds the alarm, and plants his engines against 'the eye as the window, and the ear as the door, for the soul to look out at, and to receive in by.' He detects the wicked in speaking with his feet, and teaching with his fingers. His illustration of the punishment of a sinner, as set forth by the sufferings of the Saviour, is peculiarly striking. The attempt to describe the torments of those who suffer under the awful curse, 'Go ye wicked,' is awfully and intensely vivid.

Bunyan most earnestly exhorts the distressed sinner to go direct to the great Shepherd and Bishop of souls, and not to place confidence in those who pretend to be his ministers; but 'who are false shepherds, in so many ugly guises, and under so many false and scandalous dresses;' '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; come not near him. He that feeds his own soul with ashes, will scarce feed thee with the bread of life.' Choose Christ to be thy chief Shepherd, sit at his feet, and learn of him and he will direct thee to such as shall feed thy soul with knowledge and understanding.

Reader, let me no longer keep thee upon the threshold but enter upon this important treatise with earnest prayer; and may the blessed Spirit enable us to live under a sense of the greatness of the soul, the unspeakableness of the loss thereof, the causes of losing it, and the only way in which its salvation can he found.

GEORGE OFFOR. Hackney, April 1850

THE GREATNESS OF THE SOUL,

AND UNSPEAKABLENESS OF THE LOSS THEREOF

'OR 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).

'Or what shall a man give in exchange for his soul?'

In my handling of these words, I shall first speak to the occasion of them, and then to the words themselves.

The occasion of the words was, for that the people that now were auditors to the Lord Jesus, and that followed him, did it without that consideration as becomes so great a work—that is, the generality of them that followed Him were not for considering first with themselves, what it was to profess Christ, and what that profession might cost them.

'And when he had called the people unto him,' the great multitude that went with him (Luke14:25) 'with his disciples also, he said unto them, 'Whosoever will come after me, let him deny himself, and take up his cross, and follow me (Mark 8:34). Let him first sit down and count up the cost, and the charge he is like to be at, if he follows me. For following of me is not like following of some other masters. The wind sits always on my face, and the foaming rage of the sea of this world, and the proud and lofty waves thereof, do continually beat upon the sides of the bark of the ship that myself, my cause, and my followers are in; he therefore that will not run hazards, and that is afraid to venture a drowning, let him not set foot into this vessel. So whosever doth not bear his cross, and come after me, he cannot be my disciple. For which of you, intending to build a tower, sitteth not down first and counteth the cost, whether he have sufficient to finish it (Luke 14:27-29).

True, to reason, this kind of language tends to cast water upon weak and beginning desires, but to faith, it makes the things set before us, and the greatness, and the glory of them, more apparently excellent and desirable. Reason will say, Then who will profess Christ that hath such coarse entertainment at the beginning? but faith will say, Then surely the things that are at the end of a Christian's race in this world must needs be unspeakably glorious; since whoever hath had but the knowledge and due consideration of them, have not stuck to run hazards, hazards of every kind, that they might embrace and enjoy them. Yea, saith faith, it must needs be so, since the Son himself, that best knew what they were, even, 'for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God' (Heb 12:2).

But, I say, there is not in every man this knowledge of things and so by consequence not such consideration as can make the cross and self-denial acceptable to them for the sake of Christ, and of the things that are where He now sitteth at the right hand of God (Col 3:2-4). Therefore our Lord Jesus doth even at the beginning give to His followers this instruction. And lest any of them should take distaste at His saying, He presenteth them with the consideration of three things together—namely, the cross, the loss of life, and the soul; and then reasoneth with them from the same, saying, Here is the cross, the life, and the soul.

1. The cross, and that you must take up, if you will follow Me.

2. The life, and that you may save for a time, if you cast Me off.

3. And the soul, which will everlastingly perish if you come not to Me, and abide not with Me.

Now consider what is best to be done. Will you take up the cross, come after Me, and so preserve your souls from perishing? or will you shun the cross to save your lives, and so run the danger of eternal damnation? Or, as you have it in John, will you love your life till you lose it? or will you hate your life, and save it? 'He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal' (John 12:25). As who should say, He that loveth a temporal life, he that so loveth it, as to shun the profession of Christ to save it, shall lose it upon a worse account, than if he had lost it for Christ and the gospel; but he that will set light by it, for the love that he hath to Christ, shall keep it unto life eternal.

Christ having thus discoursed with His followers about their denying of themselves, their taking up their cross and following of Him, doth, in the next place, put the question to them, and so leaveth it upon them for ever, saying, 'For what shall it profit a man, if he shall gain the whole world, and lose his own soul?' (Mark 8:36). As who should say, I have bid you take heed that you do not lightly, and without due consideration, enter into a profession of Me and of My gospel; for he that without due consideration shall begin to profess Christ, will also without it forsake Him, turn from Him, and cast Him behind his back; and since I have even at the beginning, laid the consideration of the cross before you, it is because you should not be surprised and overtaken by it unawares, and because you should know that to draw back from Me after you have laid your hand to My plough, will make you unfit for the kingdom of heaven (Luke 9:62).

Now, since this is so, there is no less lies at stake than salvation, and salvation is worth all the world, yea, worth ten thousand worlds, if there should be so many. And since this is so also, it will be your wisdom to begin to profess the gospel with expectation of the cross and tribulation, for to that are my gospellers1 in this world appointed (James 1:12; 1 Thess 3:3). And if you begin thus, and hold it, the kingdom and crown shall be yours; for as God counteth it a righteous thing to recompense tribulation to them that trouble you, so to you who are troubled and endure it, for 'we count them happy,' says James, 'that endure,' (James 5:11), rest with saints, when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire, to take vengeance on them that know not God, and that obey not the gospel, etc. (2 Thess 1:7, 8). And if no less lies at stake than salvation, then is a man's soul and his all at the stake; and if it be so, what will it profit a man if, by forsaking of Me, he should get the whole world? 'For what shall it profit a man, if he shall gain the whole world, and lose his own soul?'

Having thus laid the soul in one balance, and the world in the other, and affirmed that the soul out-bids the whole world, and is incomparably for value and worth beyond it; in the next place, he descends to a second question, which is that I have chosen at this time for my text, saying, 'Or what shall a man give in exchange for his soul?'

In these words, we have first a supposition, and such an one as standeth upon a double bottom. The supposition is this—That the soul is capable of being lost; or thus—'Tis possible for a man to lose his soul. The double bottom that this supposition is grounded upon is, first, a man's ignorance of the worth of his soul, and of the danger that it is in; and the second is, for that men commonly do set a higher price upon present ease and enjoyments than they do upon eternal salvation. The last of these doth naturally follow upon the first; for if men be ignorant of the value and worth of their souls, as by Christ in the verse before is implied, what should hinder but that men should set a higher esteem upon that with which their carnal desires are taken, than upon that about which they are not concerned, and of which they know not the worth.

But again, as this by the text is clearly supposed, so to here is also something implied; namely, that it is impossible to possess some men with the worth of their souls until they are utterly and everlastingly lost. 'What shall a man give in exchange for his soul?' That is, men when their souls are lost, and shut down under the hatches in the pits and hells in endless perdition and destruction, then they will see the worth of their souls, then they will consider what they have lost, and truly not till then. This is plain, not only to sense, but by the natural scope of the words, 'What shall a man give in exchange for his soul?' Or what would not those that are now for sin, made to see themselves lost, by the light of hell fire—for some will never be convinced that they are lost till, with rich Dives, they see it in the light of hell flames (Luke 16:22, 23). I say, what would not such, if they had it, give in exchange for their immortal souls, or to recover them again from that place and torment?2

I shall observe two truths in the words.

The first is, That the loss of the soul is the highest, the greatest loss—a loss that can never be repaired or made up. 'What shall a man give in exchange for his soul?'—that is, to recover or redeem his lost soul to liberty?

The second truth is this, That how unconcerned and careless soever some now be, about the loss or salvation of their souls, yet the day is coming; but it will then be too late, when men will be willing, had they never so much, to give it all in exchange for their souls. For so the question implies—'What will a man give in exchange for his soul?' What would he not give? What would he not part with at that day, the day in which he will see himself damned, if he had it, in exchange for his soul?

The first observation, or truth, drawn from the words is cleared by the text, 'What shall a man give in exchange for his soul?'—that is, there is not anything, nor all the things under heaven, were they all in one man's hand, and all at his disposal, that would go in exchange for the soul, that would be of value to fetch back one lost soul, or that would certainly recover it from the confines of hell. 'The redemption of their soul is precious, and it ceaseth for ever' (Psa 49:8). And what saith the words before the text but the same—'For what shall it profit a man, if he shall gain the whole world, and lose his own soul?' What shall profit a man that has lost his soul? Nothing at all, though he hath by that loss gained the whole world; for all the world is not worth a sou1, not worth a soul in the eye of God and judgment of the law. And it is from this consideration that good Elihu cautioneth Job to take heed, 'Because there is wrath,' saith he, 'beware lest He take thee away with His stroke: then a great ransom cannot deliver thee. Will He esteem thy riches? no, not gold, nor all the forces of strength' (Job 36:18,19). Riches and power, what is there more in the world? for money answereth all things—that is, all but soul concerns. It can neither be a price for souls while here, nor can that, with all the forces of strength, recover one out of hell fire.

DOCTRINE FIRST.

So then, the first truth drawn from the words stands firm—namely,

That the loss of the soul is the highest, the greatest loss; a loss that can never be repaired or made up.

In my discourse upon this subject, I shall observe this method:—

FIRST, I shall show you what the soul is.

SECOND, I shall show you the greatness of it.

THIRD, I shall show you what it is to lose the soul.

FOURTH, I shall show you the cause for which men lose their souls; and by this time the greatness of the loss will be manifest.

[WHAT THE SOUL IS.]

FIRST, I shall show you what the soul is, both as to the various names it goes under, as also, by describing of it by its powers and properties, though in all I shall be but brief, for I intend no long discourse.3

[Names of the Soul.]

1. The soul is often called the heart of man, or that, in and by which things to either good or evil, have their rise; thus desires are of the heart or soul; yea, before desires, the first conception of good or evil is in the soul, the heart. The heart understands, wills, affects, reasons, judges, but these are the faculties of the soul; wherefore, heart and soul are often taken for one and the same. 'My son, give me thine heart' (Prov 23:26). 'Out of the heart proceed evil thoughts,' etc. (Matt 15:19; 1 Peter 3:15; Psa 26:2).

2. The soul of man is often called the spirit of a man; because it not only giveth being, but life to all things and actions in and done by him. Hence soul and spirit are put together, as to the same notion. 'With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early' (Isa 26:9). When he saith, 'Yea, with my spirit—will I seek thee,' he explaineth not only with what kind of desires he desired God, but with what principal matter his desires were brought forth. It was with my soul, saith he; to wit, with my spirit within me. So that of Mary, 'My soul,' saith she, 'doth magnify the Lord, and my spirit hath rejoiced in God my Saviour' (Luke 1:46,47). Not that soul and spirit are, in this place, to be taken for two superior powers in man; but the same great soul is here put under two names, or terms, to show that it was the principal part in Mary; to wit, her soul, that magnified God, even that part that could spirit and put life into her whole self to do it. Indeed, sometimes spirit is not taken so largely, but is confined to some one power or faculty of the soul, as 'the spirit of my understanding,' (Job 20:3) 'and be renewed in the spirit of your mind.' And sometime by spirit we are to understand other things; but many times by spirit we must understand the soul, and also by soul the spirit.

3. Therefore, by soul we understand the spiritual, the best, and most noble part of man, as distinct from the body, even that by which we understand, imagine, reason, and discourse. And, indeed, as I shall further show you presently, the body is but a poor, empty vessel, without this great thing called the soul. 'The body without the spirit,' or soul, 'is dead' (James 2:26). Or nothing but (her soul departed from her, for she died). It is, therefore, the chief and most noble part of man.

4. The soul is often called the life of man, not a life of the same stamp and nature of the brute; for the life of man—that is, of the rational creature—is, that, as he is such, wherein consisteth and abideth the understanding and conscience etc. Wherefore, then, a man dieth, or the body ceaseth to act, or live in the exercise of the thoughts, which formerly used to be in him, when the soul departeth, as I hinted even now—her soul departed from her, for she died; and, as another good man saith, 'in that very day his thoughts perish,' etc. (Psa 146:4). The first text is more emphatical; Her soul was in departing (for she died). There is the soul of a beast, a bird, etc., but the soul of a man is another thing; it is his understanding, and reason, and conscience, etc. And this soul, when it departs, he dies. Nor is this life, when gone out of the body, annihilate, as is the life of a beast; no, this, in itself, is immortal, and has yet a place and being when gone out of the body it dwelt in; yea, as quick, as lively is it in its senses, if not far more abundant, than when it was in the body; but I call it the life, because so long as that remains in the body, the body is not dead. And in this sense it is to be taken where he saith 'He that loseth his life for my sake shall find it' unto life eternal; and this is the soul that is intended in the text, and not the breath, as in some other places is meant. And this is evident, because the man has a being, a sensible being, after he has lost the soul. I mean not by the man a man in this world, nor yet in the body, or in the grave; but by man we must understand, either the soul in hell, or body and soul there, after the judgment is over. And for this the text, also, is plain, for therein we are presented with a man sensible of the damage that he has sustained by losing of his soul. 'What shall a man give in exchange for his soul?' But,

5. The whole man goeth under this denomination; man, consisting of body and soul, is yet called by that part of himself that is most chief and principal. 'Let every soul,' that is, let every man, 'be subject unto the higher powers' (Rom 13:1). 'Then sent Joseph, and called his father Jacob to him, and all his kindred, three-score and fifteen souls (Acts 7:14). By both these, and several other places, the whole man is meant, and is also so to be taken in the text; for whereas here he saith, 'What shall it profit a man, if he shall gain the whole world, and lose his own soul?' It is said elsewhere, 'For what is a man advantaged if he gain the whole world, and lose himself?' (Luke 9:25) and so, consequently, or, 'What shall a man give in exchange (for himself) for his soul?' His soul when he dies, and body and soul in and after judgment.

6. The soul is called the good man's darling. 'Deliver,' Lord, saith David, 'my soul from the sword; my darling from the power of the dog' (Psa 22:20). So, again, in another place, he saith, 'Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the [power of the] lions' (Psa 35:17). My darling—this sentence must not be applied universally, but only to those in whose eyes their souls, and the redemption thereof, is precious. My darling—most men do, by their actions, say of their soul, 'my drudge, my slave; nay, thou slave to the devil and sin; for what sin, what lust, what sensual and beastly lust is there in the world that some do not cause their souls to bow before and yield unto? But David, here, as you see, calls it his darling, or his choice and most excellent thing; for, indeed, the soul is a choice thing in itself, and should, were all wise, be every man's darling, or chief treasure. And that it might be so with us, therefore, our Lord Jesus hath thus expressed the worth of the soul, saying, 'What shall a man give in exchange for his soul?' But if this is true, one may see already what misery he is like to sustain that has, or shall lose his soul; he has lost his heart, his spirit, his best part, his life, his darling, himself, his whole self, and so, in every sense, his all. And now, 'what shall a man,' what would a man, but what can a man that has lost his soul, himself, and his all, 'give in exchange for his soul?' Yea, what shall the man that has sustained this loss do to recover all again, since this man, or the man put under this question, must needs be a man that is gone from hence, a man that is cast in the judgment, and one that is gone down the throat of hell?

But to pass this, and to proceed.

[Powers and Properties of the Soul.]

I come next to describe the soul unto you by such things as it is set out by in the Holy Scriptures, and they are, in general, three—First, The powers of the soul. Second, The senses, the spiritual senses of the soul. Third, The passions of the soul.

Of the powers of the soul.

First, We will discourse of the powers, I may call them the members of the soul; for, as the members of the body, being many, do all go to the making up of the body, so these do go to the completing of the soul.

1. There is the understanding, which may be termed the head; because in that is placed the eye of the soul; and this is that which, or by which the soul, discerning things that are presented to it, and that either by God or Satan; this is that by which a man conceiveth and apprehendeth things so deep and great that cannot, by mouth, or tongue, or pen, be expressed.

2. There is, also, belonging to the soul, the conscience, in which I may say, is placed the Seat of Judgment; for, as by the understanding things are let into the soul, so by the conscience the evil or good of such things are tried; especially when in the

3. Third place, there is the judgment, which is another part of this noble creature, has passed, by the light of the understanding, his verdict upon what is let into the soul.4

4. There is, also, the fancy or imagination, another part of this great thing, the sou1: and a most curious thing this fancy is; it is that which presenteth to the man the idea, form, or figure of that, or any of those things, wherewith a man is either frighted or taken, pleased or displeased. And,

5. The mind, another part of the soul, is that unto which this fancy presenteth its things to be considered of; because without the mind nothing is entertained in the soul.

6. There is the memory too, another part of the soul; and that may be called the register of the soul; for it is the memory that receiveth and keepeth in remembrance what has passed, or has been done by the man, or attempted to be done unto him; and in this part of the soul, or from it, will be fed 'the worm that dieth not,' when men are cast into hell; also, from this memory will flow that peace at the day of judgment that saints shall have in their service for Christ in the world.

7. There are the affections too, which are, as I may call them, the hands and arms of the soul; for they are they that take hold of, receive, and embrace what is liked by the soul, and it is a hard thing to make the soul of a man cast from it what its affections cleave to and have embraced. Hence the affections are called for, when the apostle bids men 'seek the things above; set your affections upon them,' saith he (Col 3), or, as you have it in another place, 'Lay hold' of them; for the affections are as hands to the soul, and they by which it fasteneth upon things.

8. There is the will, which may be called the foot of the soul, because by that the soul, yea, the whole man, is carried hither and thither, or else held back and kept from moving.5

These are the golden things of the soul, though, in carnal men, they are every one of them made use of in the service of sin and Satan. For the unbelieving are throughout impure, as is manifest, because their 'mind and conscience (two of the masterpieces of the soul) is defiled' (Titus 1:15). For if the most potent parts of the soul are engaged in their service, what, think you, do the more inferior do? But, I say, so it is the more is the pity; nor can any help it. 'This work ceaseth for ever,' unless the great God, who is over all, and that can save souls, shall himself take upon him to sanctify the soul, and to recover it, and persuade it to fall in love with another master.

But, I say, what is man without this soul, or wherein lieth this pre-eminence over a beast? (Eccl 3:19-21). Nowhere that I know of; for both, as to man's body, go to one place, only the spirit or soul of a man goes upward—to wit, to God that gave it, to be by Him disposed of with respect to things to come, as they have been, and have done in this life, But,

Of the senses of the soul.

Second, I come, in the next place, to describe the soul by its senses, its spiritual senses, for so I call them; for as the body hath senses pertaining to it, and as it can see, hear, smell, feel, and taste, so can the soul; I call, therefore, these the senses of the soul, in opposition to the senses of the body, and because the soul is the seat of all spiritual sense, where supernatural things are known and enjoyed; not that the soul of a natural man is spiritual in the apostle's sense, for so none are, but those that are born from above (1 Cor 3:1-3) nor they so always neither. But to go forward.

Of sight.

1. Can the body see? hath it eyes? so hath the soul. 'The eyes of your understanding being enlightened' (Eph 1:18). As, then, the body can see beasts, trees, men, and all visible things, so the soul can see God, Christ, angels, heaven, devils, hell, and other things that are invisible; nor is this property only peculiar to the souls that are illuminate by the Holy Ghost, for the most carnal soul in the world shall have a time to see these things, but not to its comfort, but not to its joy, but to its endless woe and misery, it dying in that condition. Wherefore, sinner, say not thou, 'I shall not see Him; for judgment is before Him,' and He will make thee see Him (Job 35:14).

Of hearing.

2. Can the body hear? hath it ears? so hath the soul (Job 4:12,13). It is the soul, not the body, that hears the language of things invisible. It is the soul that hears God when He speaks in and by His Word and Spirit; and it is the soul that hears the devil when he speaks by his illusions and temptations. True, there is such an union between the soul and the body, that ofttimes, if not always, that which is heard by the ears of the body doth influence the soul, and that which is heard by the soul doth also influence the body; but yet as to the organ of hearing, the body hath one of its own, distinct from that of the soul, and the soul can hear and regard even then, when the body doth not nor cannot; as in time of sleep, deep sleep and trances, when the body lieth by as a thing that is useless. 'For God speaketh once, yea twice, yet man, (as to his body) perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction,' etc. (Job 33:14-16). This must be meant of the ears of the soul, not of the body; for that at this time is said to be in deep sleep; moreover this hearing, it is a hearing of dreams, and the visions of the night. Jeremiah also tells us that he had the rare and blessed visions of God in his sleep (Jer 21:26). And so doth Daniel too, by the which they were greatly comforted and refreshed; but that could not be, was not the soul also capable of hearing. 'I heard the voice of His words,' said Daniel, 'and when I heard the voice of His words, then was I in a deep sleep on my face, and my face toward the ground' (Dan 10:8,9).

Of tasting.

3. As the soul can see and hear, so it can taste and relish, even as really as doth the palate belonging to the body.6 But then the things so tasted must be that which is suited to the temper and palate of the soul. The soul's taste lieth not in, nor is exercised about meats, the meats that are for the belly. Yet the soul of a saint can taste and relish God's Word (Heb 6:5), and doth ofttimes find it sweeter than honey (Psa 19:10) nourishing as milk (1 Peter 2:2), and strengthening like to strong meat (Heb 5:12-14). The soul also of sinners, and of those that are unsanctified, can taste and relish, though not the things now mentioned, yet things that agree with their fleshly minds, and with their polluted, and defiled, and vile affections. They can relish and taste that which delighteth them; yea, they can find soul-delight in an alehouse, a whorehouse, a playhouse. Ay, they find pleasure in the vilest things, in the things most offensive to God, and that are most destructive to themselves. This is evident to sense, and is proved by the daily practice of sinners. Nor is the Word barren as to this: They 'feed on ashes' (Isa 44:20). They 'spend their money for that which is not bread' (Isa 55:2). Yea, they eat and suck sweetness out of sin. 'They eat up the sin of My people' as they eat bread (Hosea 4:8).

Of smelling.

4. As the soul can see, hear, and taste, so it can smell, and brings refreshment to itself that way. Hence the church saith, 'My fingers dropped with sweet-smelling myrrh;' and again, she saith of her beloved, that 'his lips dropped sweet-smelling-myrrh' (Song 5:5,13). But how came the church to understand this, but because her soul did smell that in it that was to be smelled in it, even in his word and gracious visits? The poor world, indeed, cannot smell, or savour anything of the good and fragrant scent and sweet that is in Christ; but to them that believe, 'Thy name is as ointment poured forth, therefore do the virgins love thee' (Song 1:3).

Of feeling.

5. As the soul can see, taste, hear, and smell, so it hath the sense of feeling, as quick and as sensible as the body. He knows nothing that knows not this; he whose soul is 'past feeling,' has his 'conscience seared with a hot iron' (Eph 4:18, 19; 1 Tim 4:2). Nothing so sensible as the soul, nor feeleth so quickly the love and mercy, or the anger and wrath of God. Ask the awakened man, or the man that is under the convictions of the law, if he doth not feel? and he will quickly tell you that he faints and dies away by reason of God's hand, and His wrath that lieth upon him. Read the first eight verses of the 38th Psalm; if thou knowest nothing of what I have told thee by experience; and there thou shalt hear the complaints of one whose soul lay at present under the burden of guilt, and that cried out that without help from heaven he could by no means bear the same. They also that know what the peace of God means, and what an eternal weight there is in glory know well that the soul has the sense of feeling, as well as the senses of seeing, hearing, tasting, and smelling. But thus much for the senses of the soul.

Of the passions of the soul.

Third, I come, in the next place, to describe the soul by the passions of the soul. The passions of the soul, I reckon, are these, and such like—to wit, love, hatred, joy, fear, grief, anger, etc. And these passions of the soul are not therefore good, nor therefore evil, because they are the passions of the soul, but are made so by two things—to wit, principle and object. The principle I count that from whence they flow, and the object that upon which they are pitched. To explain myself.

Of love.

1. For that of love. This is a strong passion; the Holy Ghost saith 'it is strong as death, and cruel as the grave' (Song 8:6,7). And it is then good, when it flows from faith, and pitcheth itself upon God in Christ as the object, and when it extendeth itself to all that is good, whether it be the good Word, the good work of grace, or the good men that have it, and also to their good lives. But all soul-love floweth not from this principle, neither hath these for its object. How many are there that make the object of their love the most vile of men, the most base of things, because it flows from vile affections, and from the lusts of the flesh? God and Christ, good laws and good men, and their holy lives, they cannot abide, because their love wanteth a principle that should sanctify it in its first motion, and that should steer it to a goodly object. But that is the first.