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

should, at his return, himself be taken by them of Algiers, and there made a slave of, and there be hunger-bit, and beaten till his bones are broken, 15 what has he got? what is he advantaged by his rich adventure? Perhaps, you will say, he has got gold enough to obtain his ransom. Indeed this may be; and therefore no similitude can be found that can fully amplify the matter, ‘for what shall a man give in exchange for his soul?’ ‘Tis a loss that standeth by itself, there is not another like it, or unto which it may be compared. ‘Tis only like itself—‘tis singular, ‘tis the chief of all losses—the highest, the greatest loss. ‘For what shall a man give in exchange for his soul?’ A man may lose his wife, his children, his estate, his liberty, and his life, and have all made up again, and have all restored with advantage, and may, therefore, notwithstanding all these losses, be far enough off from losing of himself. (Luke 14:26; Mark 8:35). For he may lose his life, and save it; yea, sometimes the only way to save that, is to lose it; but when a man has lost himself, his soul, then all is gone to all intents and purposes. There is no word says, ‘he that loses his soul shall save it;’ but contrariwise, the text supposeth that a man has lost his soul, and then demands if any can answer it—‘What shall a man give in exchange for his soul?’ All, then, that he gains that loseth his soul is only this, he has gained a loss, he has purchased the loss of losses, he has nothing left him now but his loss, but the loss of himself, of his whole self.

He that loseth his life for Christ, shall save it; but he that loseth himself for sin, and for the world, shall lose himself to perfection of loss; he has lost himself, and there is the full point.

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

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

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

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

(2.) Again, as he that has lost himself is not at his own dispose, so neither is he at liberty to dispose of what he has; for the man that has lost himself has something yet of his own. The text implies that his soul is his when lost, yea, when that and his all, himself is lost; but as he cannot dispose of himself, so he cannot dispose of what he hath. Let me take leave to make out my meaning.

If he that is lost, that has lost himself, has not, notwithstanding, something that in some sense may be called his own, then he that is lost is nothing. The man that is in hell has yet the powers, the senses, and passions of his soul; for not he nor his soul must be thought to be stripped of these; for then he would be lower than the brute; but yet all these, since he is there, are by God improved against himself; or, if you will, the point of this man’s sword is turned against his own heart, and made to pierce his own liver.

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

The depths of sin which the man has loved, the good nature of God whom the man has hated, the blessings of eternity which the soul has despised, shall now be understood by him more than ever, but yet so only, as to increase grief and sorrow, by improving of the good and of the evil of the things understood, to the greater wounding of the spirit; wherefore now, every touch that the understanding shall give to the memory will be as a touch of a red-hot iron, or like a draught of scalding lead poured down the throat. The memory also letteth those things down upon the conscience with no less terror and perplexity. And now the fancy or imagination doth start and stare like a man by fears bereft of wits, and doth exercise itself, or rather is exercised by the hand of revenging justice, so about the breadth and depth of present and future punishments, as to lay the soul as on a burning rack. Now also the judgment, as with a mighty maul, driveth down the soul in the sense and pangs of everlasting misery into that pit that has no bottom; yea, it turneth again, and, as with a hammer, it riveteth every fearful thought and apprehension of the soul so fast that it can never be loosed again for ever and ever. Alas! now the conscience can sleep, be dull, be misled, or batter, no longer; no, it must now cry out; understanding will make it, memory will make it, fancy or imagination will make it. Now, I say, it will cry out of sin, of justice, and of the terribleness of the punishment that hath swallowed him up that has lost himself. Here will be no forgetfulness; yet nothing shall be thought on but that which will wound and kill; here will be no time, cause, or means for diversion; all will stick and gnaw like a viper. Now the memory will go out to where sin was heretofore committed, it will also go out to the word that did forbid it. The understanding also, and the judgment too, will now consider of the pretended necessity that the man had to break the commandments of God, and of the seasonableness of the cautions and of the convictions which were given him to forbear, by all which more load will be laid upon him that has lost himself; for here all the powers, senses, and passions of the soul must be made self-burners, self-tormentors, self-executioners, by the just judgment of God; also all that the will shall do in this place shall be but to wish for ease, but the wish shall only be such as shall only seem to lift up, for the cable rope of despair shall with violence pull him down again. The will indeed will wish for ease, and so will the mind, etc., but all these wishers will by wishing arrive to no more advantage but to make despair which is the most twinging stripe of hell, to cut yet deepeer into the whole soul of him that has lost himself; wherefore, after all that can be wished for, they return again to their burning chair, where they sit and bewail their misery. Thus will all the powers, senses, and passions of the soul of him that has lost himself be out of his own power to dispose for his advantage, and will be only in the hand and under the management of the revenging justice of God. And herein will that state of the damned be worse than it is now with the fallen angels; for though the fallen angels are now cast down to hell, in chains, and sure in themselves at last to partake of eternal judgment, yet at present they are not so bound up as the damned sinner shall be; for notwithstanding their chains, and their being the prisoners of the horrible hells, yet they have a kind of liberty granted them, and that liberty will last till the time appointed, to tempt, to plot, to contrive, and invent their mischiefs, against the Son of God and His (Job 1:7; 2:2). And though Satan knows that this at last will work for his future condemnation, yet at present he finds it some diversion to his trembling mind, and obtains, through his so busily employing of himself against the gospel and its professors, something to sport and refresh himself withal; yea, and doth procure to himself some small crumbs of minutes of forgetfulness of his own present misery and of the judgment that is yet to pass upon him; but this privilege will then be denied to him that has lost himself; there will be no cause nor matter for diversion; there it will; as in the old world, rain day and night fire and brimstone from the Lord out of heaven upon them (Rev 14:10,11). Misery is fixed; the worm will be always sucking at and gnawing of, their soul; also, as I have said afore, all the powers, senses, and passions of the soul will throw their darts inwards, yea, of God will be made to do it, to the utter, unspeakable, and endless torment of him that has lost himself. Again, They cannot sit down by the loss.

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