Chapter 52

(1.) The body will be the vessel to hold the tormented soul in; this will be something; therefore man, damned man, is called a vessel of wrath, a vessel, and that in both body and soul (Rom 9:22). The soul receiveth wrath unto itself, and the body holdeth that soul that has thus received, and is tormented with, the wrath of God. Now the body being a vessel to hold this soul that is thus possessed with the wrath of God, must needs itself be afflicted and tormented with that torment, because of its union with the body; therefore the Holy Ghost saith, ‘His flesh upon him shall have pain, and his soul within him shall mourn’ (Job 14:22). Both shall have their torment and misery, for that both joined hand in hand in sin, the soul to bring it to the birth, and the body to midwife it into the world; therefore it saith again, with reference to the body, ‘Let the curse come into his bowels like water, and like oil into his bones.’ Let it be unto him as the garment which covereth him, and for a girdle, etc. (Psa 109:17-19). The body, then, will be tormented as well as the soul, by being a vessel to hold that soul that is now possessed and distressed with the unspeakable wrath and indignation of the Almighty God, and this will be a great deal, if you consider,

(2.) That the body, as a body, will, by reason of its union with the soul, be as sensible, and so as capable in its kind, to receive correction and torment as ever, nay, I think more; for if the quickness of the soul giveth quickness of sense to the body, as in some case, at least, I am apt to think it doth, then forasmuch as the soul will now be most quick, most sharp in apprehension, so the body, by reason of union and sympathy with the soul, will be most quick and most sharp as to sense. Indeed, if the body should not receive and retain sense, yea, all its senses, by reason of its being a vessel to hold the soul, the torment of the soul could not as torment, be ministered to the body, no more than the fire tormented the king of Babylon’s furnace (Dan 3). Or than the king of Moab’s lime kiln was afflicted because the king of Edom’s bones were burnt therein. But now the body has received again its senses, now therefore it must, yea, it cannot choose but must feel that wrath of God that is let out, yea, poured out like floods of water into the soul. 27 Remember also, that besides what the body receiveth from the soul by reason of its union and sympathy therewith, there is a punishment, and instruments of punishment, though I will not pretend to tell you exactly what it is, prepared for the body for its joining with the soul in sin, therewith to be punished; a punishment, I say, that shall fall immediately upon the body, and that such an one as will most fitly suit with the nature of the body, as wrath and guilt do most fitly suit the nature of the soul.

(3.) Add to these, the durable condition that the body in this state is now in with the soul. Time was when the soul died, and the body lived, and the soul was tormented while the body slept and rested in the dust; but now these things are past; for at the day of judgment, as I said, these two shall be re-united, and that which once did separate them, be destroyed; then of necessity they must abide together, and, as together, abide the punishment prepared for them; and this will greaten the torment of the body.

Death was once the wages of sin, and a grievous curse; but might the damned meet with it in hell, they would count it a mercy, because it would separate soul and body, and not only so, but take away all sense from the body, and make it incapable of suffering torment; yea, I will add, and by that means give the soul some ease; for without doubt, as the torments of the soul extend themselves to the body, so the torments of the body extend themselves to the soul; nor can it be otherwise, because of union and sympathy. But death, natural death, shall be destroyed, and there shall be no more natural death, no, not in hell (1 Cor 15:26). And now it shall happen to men, as it hath done in less and inferior judgments. They shall seek death, and desire to die, and death shall not be found by them (Job 3:21; Rev 9:6). Thus therefore they must abide together; death that used to separate them asunder is now slain—1. Because it was an enemy in keeping Christ’s body in the grave; and, 2. Because a friend to carnal men in that, though it was a punishment in itself, yet while it lasted and had dominion over the body of the wicked, it hindered them of that great and just judgment which for sin was due unto them; and this is the third discovery of the manner and way of punishing of the body. But,

(4.) There will then be such things to be seen and heard, which the eye and the ear—to say no more than has been said of the sense of feeling—will see and hear, that will greatly aggravate the punishment of the body in hell; for though the eye is the window, and the ear a door for the soul to look out at, and also to receive in by, yet whatever goeth in at the ear or the eye leaves influence upon the body, whether it be that which the soul delighteth in, or that which the soul abhorreth; for as the eye affecteth the heart, or soul (Lam 3:51) so the eye and ear, by hearing and beholding, doth ofttimes afflict the body. ‘When I heard, my belly trembled—rottenness entered into my bones.’ (Hab 3:16).

Now, I say, as the body after its resurrection, to damnation, to everlasting shame and contempt (Dan 12:2; John 5:29) will receive all its senses again, so it will have matter to exercise them upon, not only to the letting into the soul those aggravations which they by hearing, feeling, and seeing are capable to let in thither, but, I say, they will have matter and things to exercise themselves upon for the helping forward of the torment of the body. Under temporal judgments of old, the body as well as the soul had no ease, day or night, and that not only by reason of what was felt, but by reason of what was heard and seen. ‘In the morning thou shalt say, Would God it were even! And at even thou shalt say, Would God it were morning!’ (Deu 28:67). 1. ‘For the fear of thine heart, wherewith thou shalt fearl’ 2. ‘And for the sight of thine eyes, which thou shalt see.’ Nay, He tells them a little before, that they should be mad for the sight of their eyes which they should see (verse 34).

See! why, what shall they see? Why, themselves in hell, with others like them; and this will be a torment to their body. There is bodily torment, as I said, ministered to the body by the senses of the body. What think you? If a man saw himself in prison, in irons, upon the ladder, with the rope about his neck, would not this be distress to the body, as well as to the mind? To the body, doubtless. Witness the heavy looks, the shaking legs, trembling knees, pale face, and beating and aching heart; 28 how much more, then, when men shall see themselves in the most dreadful place; it is a fearful place, doubtless, to all to behold themselves in that shall come thither (Luke 16:28).

Again; they shall see others there, and shall by them see themselves. There is an art by which a man may make his neighbour look so ghastly, that he shall fright himself by looking on him, especially when he thinks of himself, that he is of the same show also. It is said concerning men at the downfall of Babylon, that they shall be amazed one at another, for ‘their faces shall be as flames’ (Isa 13:8). And what if one should say, that even as it is with a house set on fire within, where the flame ascends out at the chimneys, out at the windows, and the smoke out at every chink and crevice that it can find, so it will be with the damned in hell. That soul will breathe hell fire and smoke, and coals will seem to hang upon its burning lips; yea, the face, eyes, and ears will seem all to be chimneys and vents for the flame and smoke of the burning which God by His breath hath kindled therein, and upon them, which will be beheld one in another, to the great torment and distress of each other.

What shall I say? Here will be seen devils, and here will be heard howlings and mournings; here will the soul see itself at an infinite distance from God; yea, the body will see it too. In a word, who knows the power of God’s wrath, the weight of sin, the torments of hell, and the length of eternity? If none, then none can tell, when they have said what they can, the intolerableness of the torments that will swallow up the soul, the lost soul, when it is cast away by God, and from Him, into outer darkness for sin. But this much for the cause of the loss of the soul.

DOCTRINE SECOND,

I now come to the second doctrine that I gathered from the words—namely, that how unconcerned and careless soever some now be about the loss or salvation of their souls, the day is coming, but it will then be too late, when men will be willing, had they never so much, to give it all in exchange for their souls. There are four things in the words that do prove this doctrine.

1. There is an intimation of life and sense in the man that has lost, and that after he has lost, his soul in hell—‘Or what shall a man give in exchange for his soul?’ These words are by no means applicable to the man that has no life or sense; for he that is dead according to our common acceptation of death, that is, deprived of life and sense, would not give twopence to change his state; therefore the words do intimate that the man is yet alive and sensible. Now were a man alive and sensible, though he was in none other place than the grave, there to be confined, while others are at liberty, what would he give in exchange for his place, and to be rid of that for a better! but how much more to be delivered from hell, the present place and state of his soul!

2. There is in the text an intimation of a sense of torment ‘Or what shall a man give in exchange for his soul?’ I am tormented in this flame. Torment, then, the soul is sensible of, and that there is a place of ease and peace. And from the sense and feeling of torment, he would give, yea, what would he not give, in exchange for his soul?

3. There is in the text an intimation of the intolerableness of the torment, because that it supposeth that the man whose soul is swallowed up therewith would give all, were his all never so great, in exchange for his soul.

4. There is yet in the text an intimation that the soul is sensible of the lastingness of the punishment, or else the question rather argues a man unwary than considerate in his offering, as is supposed by Christ, so largely, his all in exchange for his soul.

But we will, in this manner, proceed no further, but take it for granted that the doctrine is good; wherefore I shall next inquire after what is contained in this truth. And,

FIRST, That God has undertaken, and will accomplish, the breaking of the spirits of all the world, either by His grace and mercy to salvation, or by His justice and severity to damnation. The damned soul under consideration is certainly supposed, as by the doctrine, so by the text, to be utterly careless, and without regard of salvation, so long as the acceptable time did last, and as the white flag, that signifies terms of peace, did hang out; and, therefore, it is said to be lost; but, behold, now it is careful, but now it is solicitous, but now, ‘what shall a man give in exchange for his soul?’ He of whom you read in the gospel, that could tend to do nothing in the days of the gospel but to find out how to be clothed in purple and fine linen, and to fare sumptuously every day, was by God brought so down, and laid so low at last, that he could crouch, and cringe, and beg for one small drop of water to cool his tongue—a thing, that but a little before he would have thought scorn to have done, when he also thought scorn to stoop to the grace and mercy of the gospel (Luke 16:19,24). But God was resolved to break his spirit, and the pride of his heart, and to humble his lofty looks, if not by His mercy, yet by His justice; if not by His grace, yet by hell fire.

This he also threatens to bring upon the fool in the Proverbs—‘They shall call, they shall seek, they shall cry’ (Prov 1:22-32). Who shall do so? The answer is, They that sometimes scorned either to seek, or call, or cry; they that stopped their ears, that pulled away their shoulders, and that refused to seek, or call, or cry to God for mercy (Zech 7:11-13).

Sinner, careless sinner, didst thou take notice of this first inference that I have drawn from my second doctrine? If thou didst, yet read it again: it is this, ‘God has undertaken, and will accomplish, the breaking of the spirits of all the world, either by His grace and mercy unto salvation, or by His justice and severity to damnation.’ The reason for this is this: God is resolved to have the mastery, He is resolved to have the victory. ‘Who would set the briers and thorns against Me in battle? I would go through them, I would burn them together’ (Isa 27:4). I will march against them. God is merciful, and is come forth into the world by His Son, tendering of grace unto sinners by the gospel, and would willingly make a conquest over them for their good by His mercy. Now He being come out, sinners like briars and thorns do set themselves against Him, and will have none of His mercy. Well, but what says God? Saith He, Then I will march on, I will go through them, and burn them together. I am resolved to have the mastery one way or another; if they will not bend to Me, and accept of My mercy in the gospel, I will bend them and break them by My justice in hell fire. They say they will not bend; I say they shall; now they ‘shall know whose words shall stand, Mine or theirs.’ (Jer 44:25-28). Wherefore the apostle, when he saw that some of the Corinthians began to be unruly, and to do those things that did begin to hazard them, saith, ‘Do we provoke the Lord to jealousy? are we stronger than He?’ (1 Cor 5:22). As who should say, My brethren, are you aware what you do? do you not understand that God is resolved to have the mastery one way or another? and are you stronger than He? if not, tremble before Him, or He will certainly have you under His feet—‘I will tread them in Mine anger, and trample them in My fury’ (Isa 63:3). Thus He speaks of them that set themselves against Him; therefore beware. Now the reason of this resolution of God, it flows from a determination in Him to make all His sayings good, and to verify them on the consciences of sinners. And since the incredulous world will not believe now, and fly from wrath, they shall shortly believe and cry under it; since they will not now credit the Word, before they see, unto salvation, they shall be made to credit it by sense and feeling unto damnation.

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

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

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

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

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

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

First, What would not a man—I mean, a man that is in the condition that is by the text supposed some men are and will be in—give in exchange to have another man’s virtue instead of their own vices? ‘Let me die the death of the righteousl’ let my soul be in the state of the soul of the righteous—that is, in reference to his virtues, when I die, ‘and let my last end be like his’ (Num 23:10). It is a sport now to some to taunt, and squib, and deride at other men’s virtues; but the day is coming when their minds will be changed, and when they shall be made to count those that have done those righteous actions and duties which they have scoffed at, the only blessed men; yea, they shall wish their soul in the blessed possession of those graces and virtues, that those whom they hated were accompanied with, and would, if they had it, give a whole world for this change; but it will not now do, it is now too late. What then shall a man give in exchange for his soul? And this is more than intimated in that 25th of Matthew, named before: for you find by that text how loath they were, or will be, to be counted for unrighteous people—‘Lord,’ say they, ‘when did we see thee an hungred, or athirst, naked, or sick, and did not minister unto thee?’ Now they are not willing to be of the number of the wicked, though hereto-fore the ways of the righteous were an abomination to them. But, alas! they are before a just God, a just Judge, a Judge that will give every one according to their ways; therefore, ‘Woe unto (the soul of) the wicked now, it shall be ill with him, for the reward of his hands shall be given him’ (Isa 3:11). Thus, therefore, he is locked up as to this; he cannot now change his vice for virtues, nor put himself nor his soul in the stead of the soul of the saved; so that it still, and will, for ever abide a question unresolved,’ Or, what shall a man give in exchange for his soul?’ I do not doubt but that a man’s state may be such in this world, that if he had it he would give thousands of gold to be as innocent and guiltless in the judgment of the law of the land as is the state of such or such, heartily wishing that himself was not that he, that he is; how much more then will men wish thus when they stand ready to receive the last, their eternal judgment. ‘But what shall a man give in exchange for his soul?’

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