The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

when these things are shown) that are able to take them in and understand them, and so to improve them to God’s glory, as He hath ordained and purposed they should, but souls? for none else in the visible world are capable of doing this but they. And hence it is that to them, and them only, He beginneth to reveal Himself in this world. And hence it is that they, and they only, are gathered up to Him where He is, for they are they that are called ‘the spirits of just men made perfect,’ (Heb 12:23); the spirit of a beast goeth downward to the earth, it is the spirit of a man that goes upwards to God that gave it (Eccl 3:21;12:7). For that, and that only, is capable of beholding and understanding the glorious visions of heaven; as Christ said, ‘Father, I will that they also, whom thou hast given Me, be with Me where I am; that they may behold My glory, which thou hast given Me; for thou lovedst Me before the foundation of the world’ (John 17:24). And thus the greatness of the soul is manifest. True, the body is also gathered up into glory, but not simply for its own sake, or because that is capable of itself to know and understand the glories of its Maker; but that has been a companion with the soul in this world, has also been its house, its mantle, its cabinet and tabernacle here; it has also been it by which the soul hath acted, in which it hath wrought, and by which its excellent appearances have been manifested; and it shall also there be its co-partner and sharer in its glory. Wherefore, as the body here did partake of soul excellencies, and was also conformed to its spiritual and regenerate principles; so it shall be hereafter a partaker of that glory with which the soul shall be filled, and also be made suitable by that glory to become a partaker and co-partner with it of the eternal excellencies which heaven will put upon it. In this world it is a gracious soul (I speak now of the regenerate), and in that world it shall be a glorious one. In this world the body was conformable to the soul as it was gracious, and in that world it shall be conformable to it as it is glorious; conformable, I say, by partaking of that glory that then the soul shall partake of; yea, it shall also have an additional glory to adorn, and make it yet the more capable of being serviceable to it, and with it in its great acts before God in eternal glory. Oh, what great things are the souls of the sons of men!

The soul capable of diving into the depths and mysteries of hell.

9. But again, as the soul is thus capable of enjoying God in glory, and of prying into these mysteries that are in him, so it is capable, with great profundity, to dive into the mysterious depths of hell.

Hell is a place and state utterly unknown to any in this visible world, excepting the souls of men; nor shall any for ever be capable of understanding the miseries thereof, save souls and fallen angels.

Now, I think, as the joys of heaven stand not only in speculation, or in beholding of glory, but in a sensible enjoyment and unspeakable pleasure which those glories will yield to the soul (Psa 16:11), so the torments of hell will not stand in the present lashes and strokes which by the flames of eternal fire God will scourge the ungodly with; but the torments of hell stand much, if not in the greatest part of them, in those deep thoughts and apprehensions, which souls in the next world will have of the nature and occasions of sin; of God, and of separation from Him; of the eternity of those miseries, and of the utter impossibility of their help, ease, or deliverance for ever. O! damned souls will have thoughts that will clash with glory, clash with justice, clash with law, clash with itself, clash with hell, and with the everlastingness of misery; but the point, the edge, and the poison of all these thoughts will still be galling, and dropping, and spewing out their stings into the sore, grieved, wounded, and fretted place, which is the conscience, though not the conscience only; for I may say of the souls in hell, that they all over are but one wound, one sore! Miseries as well as mercies sharpen and make quick the apprehensions of the soul.

Behold Spira in his book, 14 Cain in his guilt, and Saul with the witch of Endor, and you shall see men ripened, men enlarged and greatened in their fancies, imaginations, and apprehensions though not about God, and heaven, and glory, yet about their loss, their misery, and their woe, and their hells (Isa 33:14; Psa 1:4; Rev 14:10; Mark 9:44,46).

The ability of the soul to bear.

10. Nor doth their ability to bear, if it be proper to say they bear those dolors which there for ever they shall endure, a little demonstrate their greatness. Everlasting burning, devouring fire, perpetual pains, gnawing worms, utter darkness, and the ireful souls, face, and strokes of Divine and infinite justice will not, cannot, make this soul extinct, as I said before. I think it is not so proper to say the soul that is damned for sin doth bear these things, as to say it doth ever sink under them: and, therefore, their place of torment is called the bottomless pit, because they are ever sinking, and shall never come there where they will find any stay. Yet they live under wrath, but yet only so as to be sensible of it, as to smart and be in perpetual anguish, by reason of the intolerableness of their burden. But doth not their thus living, abiding, and retaining a being(or what you will call it), demonstrate the greatness and might of the soul? Alas! heaven and earth are short of this greatness, for these, though under less judgment by far, do fade and wax old like a moth-eaten garment, and, in their time, will vanish away to nothing (Heb 1).

Also, we see how quickly the body, when the soul is under a fear of the rebukes of justice, how soon, I say, it wastes, moulders away, and crumbleth into the grave; but the soul is yet strong, and abides sensible to be dealt withal for sin by everlasting burnings.

The might of the soul further shown.

11. The soul, by God’s ordinance, while this world lasts, has a time appointed it to forsake and leave the body to be turned again to the dust as it was, and this separation is made by death, (Heb 9:27); therefore the body must cease for a time to have sense, or life, or motion; and a little thing brings it now into this state; but in the next world, the wicked shall partake of none of this; for the body and the soul being at the resurrection rejoined, this death, that once did rend them asunder, is for ever overcome and extinct; so that these two which lived in sin must for ever be yoked together in hell. Now, there the soul being joined to the body, and death, which before did separate them, being utterly taken away, the soul retains not only its own being, but also continueth the body to be, and to suffer sensibly the pains of hell, without those decays that it used to sustain.

And the reason why this death shall then be taken away is, because justice in its bestowing its rewards for transgressions may not be interrupted, but that body and soul, as they lived and acted in sin together, might be destroyed for sin in hell together (Matt 10:28

Luke 12:5). Destroyed, I say, but with such a destruction, which, though it is everlasting, will not put a period to their sensible suffering the vengeance of eternal fire (2 Thess 1:8,9).

This death, therefore, though that also be the wages of sin, would now, were it suffered to continue, be a hinderance to the making known of the wrath of God, and also of the created power and might of the soul. (1.) It would hinder the making known of the wrath of God, for it would take the body out of the way, and make it incapable of sensible suffering for sin, and so removing one of the objects of vengeance the power of God’s wrath would be so far undiscovered. (2.) It would also hinder the manifestation of the power and might of the soul, which is discovered much by its abiding to retain its own being while the wrath of God is grappling with it, and more by its continuing to the body a sensible being with itself.

Death, therefore, must now be removed, that the soul may be made the object of wrath without molestation or interruption. That the soul, did I say? yea, that soul and body both might be so. Death would now be a favour, though once the fruit of sin, and also the wages thereof, might it now be suffered to continue, because it would ease the soul of some of its burden: for a tormented body cannot but be a burden to a spirit, and so the wise man insinuates when he says, ‘The spirit of a man will sustain his infirmity;’ that is, bear up under it, but yet so as that it feels it a burden. We see that, because of the sympathy that is between body and soul, how one is burdened if the other be grieved. A sick body is a burden to the soul, and a wounded spirit is a burden to the body; ‘a wounded spirit who can bear?’ (Prov 18:14). But death must not remove this burden, but the soul must have the body for a burden, and the body must have the soul for a burden, and both must have the wrath of God for a burden. Oh, therefore, here will be burden upon burden, and all upon the soul, for the soul will be the chief seat of this burden! But thus much to show you the greatness of the soul.

[OF THE LOSS OF THE SOUL.]

THIRD, I shall now come to the third thing which was propounded to be spoken to; and that is, to show you what we are to understand by losing of the soul, or what the loss of the soul is—‘What shall a man give in exchange for his soul?’

[He that loseth his soul loseth himself.]

First, The loss of the soul is a loss, in the nature of it, peculiar to itself. There is no such loss, as to the nature of loss, as is the loss of the soul; for that he that hath lost his soul has lost himself. In all other losses, it is possible for a man to save himself, but he that loseth his soul, loseth himself—‘For what is a man advantaged, if he gain the whole world, and lose himself?’

(Luke 9:25). Wherefore, the loss of the soul is a loss that cannot be paralleled. He that loseth himself, loseth his all, his lasting all; for himself is his all—his all in the most comprehensive sense. What mattereth it what a man gets, if by the getting thereof he loseth himself? Suppose a man goeth to the Indies for gold, and he loadeth his ship therewith; but at his return, that sea that carried him thither swallows him up—now, what has he got? But this is but a lean similitude with reference to the matter in hand—to wit, to set forth the loss of the soul. Suppose a man that has been at the Indies for gold