The Worth of the Soul
“For what is a man profited, if he shall gain the whole world, and lose his own soul?”” — Mart. xvi. 26.
TuE soul of man is a jewel of inestimable value. This is plainly intimated here, where the loss of the soul is represented as such a loss that the gain of all the world will not be a compensation for it. Observe here,
1. What those things are that are here compared — the whole world,” and “thy own soul;” these are here put into the scales against one another. The world here means not the universe, or the whole creation, that is more excellent than any one part, but the things that are seen, that are temporal, 2 Cor. iv. 18; the riches, honours, and pleasures, of this present time. See a map of this world, 1 John ii. 16. Now the “whole world” is here set in the balance against one soul, if that one be thy one. It is nota small estate, or a lordship, that is here supposed to be of less value than the soul, but the world, the whole world. Our temporal concernments are compared with our spiritual, the “life that now is, and that which is to come,” 1 Tim. iv. 8.
2, What judgment is here passed upon them — That our own souls are of infinitely more value than the whole world. The value ofa thing is reckoned partly by its nature and intrinsic dignity, and partly by its use. That is most valuable, that is most delightful, most profitable and most necessary. We reckon that is most worth that is most — worth to us. Now our own souls are more to us than all the world is or can be. The design of this is to show of what little worth the world is, and the things of the world. they are weighed in the balance and found wanting; not worthy to be compared, or to be named, with the soul; Rom. viii. 18.
3. Who it is that passeth this judgment. It is our Lord Jesus himself, one who had reason to know the worth of souls, for he made them, and bought them; and who, we may be sure, would not under-rate the world, for by him “the worlds were made,” Col. i. 16; Heb. i. 2. This doctrine I shall endeavour,
I. To prove — The true worth of the soul, and that it is more to us than all the world. Consider,
1. The production of the soul. Trace it up to its original; and it is breathed into us by the breath of God: it isa spark of heaven; it is that part of man by which he is allied to the world of spirits; it is the master-piece of God’s workmanship in this lower world, Gen. ii. 7. The image of God is stamped wpon it, Gen. i. 26,27. When it returns to God, it doth but as all the waters do, return to the place from whence it came. It is of a noble extraction. Thaz which makes up the world, that men covet so much, is but of the earth, earthy: — honour is a shadow; the pleasures of the world, and the wealth of the world, are of the earth; gold and silver are but refined earth — Man found thee poor and dirty in a mine, Herbert. Butman was made last of all the creatures, as the chief of the works of — God. It is good for us often to ask whence we came; and being so nobly descended, disdain to serve the base and sordid lusts of the flesh, and to prostitute an immortal soul to the drudgery of this world.
2. The powers of the soul. These are very great; its apprehensions are not confined by the horizon of sense, but rove far beyond it. The faculties of the human soul are such as above any other creature prove the eternal power and wisdom of the Creator. It is the soul that knows right well how marvellous God’s works are, Ps. cxxxix. 14, by reflection upon itself. Think what the soul of man is capable of, and you will say that it is of inestimable value.
(1.) It is capable of glorifying God in this world. It has a power of knowing God, as he has been pleased to reveal himself. It is that which is within us, that renders us capable of blessing and praising God, Ps. ciii. 1,2. It is capable of “knowledge,” in which, especially, the image of God consists, Col. iii, 10. It is capable of reasoning and “bringing to mind,” Isa. xlvi. 8. It is capable of receiving a divine revelation to this purpose, and in the use of instituted ordinances is capable of “having fellowship” with God — of being wrought upon, and witnessed with, by the Holy Spirit of God, Rom. viii. 16. It is capable of being “sanctified.”
(2.) It is capable of being glorified with God in the other world; of seeing and enjoying him within the veil; of conversing with angels and glorified spirits, and drinking in the sweet and glorious rays of divine grace and love; things which are above, out of the sight of sense. It has a power of doing that, which the body, till it is refined and become a spiritual body, is not able to attain. It is capable of seeing God face to face, which an embodied soul, till stripped of this veil, cannot possibly do, Exod. xxxiii. 20.
(3.) The perpetuity of the soul. This is one great thing which speaks the worth of the soul — that it is to last for ever, it is an immortal spirit. It is a flame that can never be extinguished. It will survive the body, and will live and act in a state of separation from it. It is one of those things which are not seen, but are eternal, 2 Cor. iv. 18. It is an awful consideration, when a child is born, to think, here is the beginning of a being that will outlive all the ages of time. The world is but for a moment, Prov. xxiii. 5, the fashion of it, the scheme, the outside of it, (for it is but a superficies,) “passeth away,” 1 Cor. vii. 31; 1 John ii. 17; By the soul is perpetual; the things themselves towards which its desires extend, and those desires that are so formed, are eternal. The brute creatures are mortal, but man will be immortal. This makes it such a serious thing for a man to die, above what it is for a beast to die, Hecl. iii. 21. Things are reckoned valuable according to their duration. Gold therefore is the most precious metal, because it will not rust nor waste; but the utmost of the duration of this world s goods is within time.
(4.) The propriety of our souls — “thy own soul.” In order to ascertain the right value of a thing it must be considered, not only what the thing is in itself, but what interest we have init. The loan of a thing is nothing so valuable as the possession of it. Now the world is but lent us; whatever we have in it, it is not to be called our own; but our
souls are our own. We brought them into the world, and
we shall carry them out — they are our own, they are, in fact, ourselves. The soul is the man. What is man but a “living soul?” Gen.ii.7. Abstract the soul as living, and the body is a lump of clay; abstract the soul as rational, and the man is as the beasts that perish, It is a certain truth that the soul is the man. “Persons,” in Scripture, are often reckoned by souls, as Acts ii.41. What we are is more to us than what we have. It is the spirit that is the substance of the man; and what is the chaft to the wheat, the shell to the kernel, the clothes to the body? This is one of the first things that the convinced sinner is made sensible of — that the soul is the man; and if he would do well for himself, he must do well for his soul. (5.) The projects that are laid about souls. There is great work about souls, more than you think of. That is valuable which those that are intelligent are concerned about. This speaks the soul of man to be of very great value. Consider, {1.] What projects the love of God has to save souls. The God of infinite wisdom, whose the worlds are, has been pleased to concern himself with a peculiar care about the world of mankind, the world of souls. Some observe, that. in Scripture, God is never brought in consulting with himself but when man is concerned. God has thoughts “to us ward,” Ps. xl. 5. Infinite Wisdom was from eternity, devising means that poor banished souls might not be for ever expelled, Eph. i.11, compare ver.9. God had thoughts
of love to the sons of men, 7. e. the souls of men, before the worlds were.
[2.] What projects the malice of Satan has to destroy souls, It is a sign the soul of man is very precious, when God and Satan, those two adverse powers, are as it were contending for it. He seeks to get and keep possession of the soul, that he may devour it, 1 Pet.v. 8. The great dispute between Michael and the dragon is, who shall rule the souls of men. The devil’s agents trade in the “souls of men,” Rev. xviii. 13. The devil saith, as the king of Sodom, Gen. xiv. 21, “Give me the souls.” There is great striving about the soul.
(6.) The price that was paid to redeem souls. We reckon the value of a thing by that which a wise man will give for it, who is not ignorant of it, nor under necessity. Christ the Wisdom of God, gave himself, his own precious blood, to redeem souls, and he knew what they were, and had no need of them. The redemption of the “soul is precious,” Ps. xlix.8. Corruptible things, as silver and gold, would not do: then did Christ, for us men and for our salvation, make his soul an offering, 1 Pet. i. 18, 19. “His soul was an offering” for ours, his life a “ransom” for many, Matt. xx. 28. See here the worth of souls — nothing could be a ransom for forfeited souls but the blood of the Son of God. Lo I come, saith he — for us men and for our salvation, saith the Nicene creed. Neither the fruit of the body, nor the fruit of the estate, would atone for the “sin of the soul,” Mic. vi. 7, but Christ gave himself. Blood of bulls and goats would not do. God proves the excellency of his people by this, Isa. xliii. 4, “I will give men for thee;”° — much more doth it demonstrate the excellency of souls, when God gave his Son for them. The blood of Christ is precious blood, of immense value.
(7.) The pains that are taken to renew souls. God hath manifested his favour to man in the provision made for his body, that that might be put into, and kept in, a capacity to answer the end of its creation. See the first instance of this care, Gen. i. 29, and afterwards, Gen. ix. 3. But there is a great deal more done to provide for the soul, and to put that into, and keep that in, a capacity to answer the ends of its creation. The power of God is wonderfully exerted in this important work, to sanctify a soul, to recover it from its degenerate state, to reduce it to its integrity, and to prepare it for glory. The word of God is given for these ends, that mighty word, which is so quick and powerful, Heb. iv. 12. The Spirit of God is at work for the good of the soul — the arm of the Lord is revealed — and the work of faith fulfilled with power. These things show what a value God puts upon souls. A word made us, but far more is required to new-make us.
(8.) The preparations that are made to receive souls.
There is much in progress for them in the other world. Souls being immortal, have immortal things provided for them.
There are preparations of wrath for sinful souls, to which they are “reserved,” 2 Pet. ii. 9. There isa Tophet that is ordained of old, Isa. xxx. 33, an everlasting fire, that is prepared for the devil and his angels, is reserved for wicked men, Matt. xxv. 41. It is sealed up among his treasures, treasures of wrath, after the long season of his patience.
And there are preparations of glory for sanctified souls. These must needs be of great value when there is so much laid out to make them great and happy. They have a glory proportioned to their capacities. Knowledge and
love are the principal faculties of the soul; and these are
sources of bliss in heaven.
II. I shall improve this subject. The serious consideration of the worth of our souls should have a mighty influence upon us to make us religious; for what is religion but a concern about the present and the future state of our souls? The practice of serious godliness is that, and that only, which befriends the soul both in its present and its ‘THE WORTH OF THE SOUL. old
eternal interests. What is it that we are persuading you to in all our preaching, but to mind your souls and do well for your souls?
Be convinced that you have souls, every one of you. Consider thyself. Thou hast a mortal body and an immortal soul. Most men live as if they had no souls, no souls by which to be “governed,” and no souls for which to
“provide.” They discover nothing truly rational, they have no concern for what is immortal. But I hope better things of you, or else I shall never hope any good of you. It is not enough to gainsay this truth, but you must consider it.
. Be convinced of the worth of your souls. It is no breach of the law of humility to put a value upon our own souls, and to think so well of ourselves as to think ourselves too good to serve sin. Value the body less and the soul more, and it would be better for you. ‘There are some important inferences which may be drawn from these things.
1. If the soul be so precious, then those are our best friends that are friends to our souls, and we should look upon themassuch. The best friend to souls that ever was is the Lord Jesus Christ, the Redeemer of the soul. Look upon him as a good friend, and prize him accordingly. Study what you shall render for his love. The good shepherd is the “Shepherd of our souls,” 1 Pet. ii. 25. He laid down his life for our souls, and has provided food, and healing, and rest for them: let our souls love him. Faithful ministers are friends to your souls, Heb. xiii. 17. Their work is to watch for them. Look upon reprovers as friends to your souls, and reckon friendly rebukes as kindness. They are so, Ps. cxlv. 5. They help to prevent sin, and save the soul from death. Let them find more favour now, for they will afterwards appear more kind than flatterers. Those that instruct you and comfort you are friends to your souls.. Show yourselves to be friends to the souls of others. Do all the good you can to the souls of those- with whom you are connected. Be concerned for the souls of your children and servants; gain their souls by guiding them to God.
9. If the soul be so precious, then those are our worst enemies that are enemies to our souls. The devil is the great enemy to our souls; he is the tempter, and so is the destroyer, and he has his agents, that are busy to ruin souls. ‘There are persons and things that war against the soul, 1 Pet. ii. 11, the worst war that can be: those that seduce the soul and beguile it, 2 Pet. ii. 54, that tempt us to sin; that lay stumbling-blocks before us; that entice us secretly, though they pretend love; — look upon them as enemies to your souls. David complains often of those that did persecute his soul. Wicked companions are real enemies to the soul; therefore say to such, “Depart,” Ps. cxix. 115. Enemies to the soul are very subtle, Eph. vi. 12. Therefore we have the more need to stand upon our guard. Consider how precious that soul is which they would injure and destroy.
3. If the soul be so precious, then mercies to the soul are the choicest mercies, for which we should pray most earnestly. This is the favour that God bears unto his chosen. The hallowing of God’s name by us, and the coming of his kingdom into us, are mercies to the soul which are to be desired above all others, — that is the order in the Lord’s prayer, Matt. v. 33. The renewing of the soul, and the saving of the soul, are things that must have the pre-eminence in our desires and prayers. Other mercies must be begged with a proviso, but mercies to the soul absolutely. Be more earnest for these than for corn, and wine, and oil, Ps. iv. 6,7; wrestle with God for these, as Jacob did. Be more concerned in prayer about your sins than your afflictions. So likewise we must be most thankful to God for spiritual mercies, Eph. i. 3, —
redeeming love, gospel grace, Ps. ciii. 3, &e. Value every
mercy by the reference that it has to the soul, and be thankful for it accordingly, Isa, xxxviii. 17. “In love to my soul.” Go by this rule in your valuation of public mercies ; — reckon those the best times that are opportunities for the soul, in which there are plenty of the means of grace.
4, If the soul be so precious. then judgments upon the soul are the sorest judgments. Spiritual plagues are of all others the worst, and to be most dreaded, as “leanness in the soul,” Ps. evi. 15, when the mind is blinded. the conscience seared, the heart hardened, and the reins laid on the neck of sinful passions. These are spiritual judgments, Isa. vi. 9,10; Ps. lxxxi. 12, the worst condition a man can be in on this side hell. How sad would our condition be if we were deprived of both the bodily * senses of seeing and hearing, (such instances have rarely been heard of,) but much worse to have the soul blind and deaf. Do not provoke God to deny and withdraw his grace. There are judgments upon the soul too, that sometimes befall God’s own children, and they are very - painful; as — when the terrors of God set themselves in array against them, Job vi. 4; Ps. lxxxviii. 3, &., and he wounds ‘the spirit, Prov. xviii. 14. If God has kept us from these terrors, we must be thankful, but not secure. Our Lord Jesus suffered in his soul that he might have compassion, Matt. xxvi. 38.
5. If the soul be so precious, then the prosperity of the soul is the best prosperity. There is such a thing as soul prosperity, 3 John 2, and it is that which we should most earnestly desire of God, both for ourselves and for our friends. The soul prospers when it is in a good state, and in a good frame, when it is in the right way, and when it grows in grace; as the body prospers that is in health, and as the estate prospers that increases. That is a prosperous soul that is adding grace to grace, and securing not only an entrance, but an abundant entrance, into the kingdom of God, 2 Pet. i. 5. The soul prospers when its holy dispositions are lively, its comforts strong, and its evidences clear — when it is walking in the light, and singing in the ways, of the Lord. Seek this as the best prosperity. Soul prosperity either brings outward prosperity along with it, Matt. vi. 33, or sweetens the want of it; and it is that which all the malice of Py
hell and earth cannot disturb or take away.
6. If the soul be so precious, then we are to look upon that condition as best for us which is best for our souls. That is best for us that is most free from temptations, and that gives us the greatest advantages for spiritual things. That relation is best for us that is best for our souls. Look upon this as a reason why we should be content under afflictions, because they tend to the good of our souls. Though the flesh be destroyed, yet if the spirit be thereby saved, it is well enough, 1 Cor. v.5; Heb. xii. 9. Sanctified afflictions are the soul’s promotions ; — the chastening * is bad for the body, but the teaching that attends it is good for the soul, Ps. xciv. 12; cxix. 71. Submit willingly to that which is for the good of the soul, though it be displeasing to flesh and blood.
7. If the soul be so precious, then they are fools that “despise their own souls.” There are those that do so, Prov. xv. 32. This is the fundamental error of sinners, — they despise this jewel of value, which Christ put such a value upon. Let us see who they are that despise their own souls:
(1.) Those that make a light matter of sin despise their own souls, Prov. xiv. 9. It is certain that sin is a wrong to the soul, Prov. viii. 36. How do people regard their souls that abuse them thus every day? Those that expose their precious souls to the wrath and curse of the eternal God every day, by wilful sin, do not value them as they should. Those despise their souls that continue in unbelief and impenitency, and will not be awakened to see the misery in which their souls are; they feel nothing from — sin, the sins of so many years; they are not concerned though their souls: be ready to drop into everlasting burnings. They despise their souls that rush into sin, Jer. viii. 6, that run upon God, Job xv. 25,26. There are some so daring as to challenge God hiniself to damn them — They despise their souls that, when they have fallen into sin, make no haste to repent and turn from it, (2.) These that take up with a cheap and easy religion despise their own souls; that are afraid of doing too much for their own souls. Did we put a right value upon our souls, we should object to no pains or ‘care for the securing of their welfare. We should go from strength to strength; we should give diligence to add to our graces, and thus make our calling and election sure, 2 Pet. i. 5-10. But those that only inquire, will not ‘less serve? manifest that they despise their souls: they labour at the world, and sleep at an ordinance; they crowd their religion into a corner, and make not a business, but a by-business, of it. What account do such make of their souls who will scarce go over the threshold to hear a sermon? they “refuse instruction.” He that is slothful in work for his soul is brother to him that is a great waster.
(3.) Those that are prodigal of their time despise their own souls. Time is an opportunity of doing something for the soul, and is to be redeemed accordingly, Eph. v. 16, because there is an eternity depends upon it. Time may be well spent, either in doing something for God with the soul, or in getting something from God for the soul; yet with many their time is a drug. What value do those put upon their souls that fill up their time with mere recreation, and all this while neglect their souls? Every day might be a harvest day for the soul, but it is idled away; the time of the morning and evening sacrifice stolen away by one idle companion or other. Value your souls and you will value your time.
(4.) Those that make themselves drudges to the world despise their own souls. The soul should be our darling, but many make it a slave, and send it to feed swine, Luke xv. 15, and to provide for the flesh, Rom. xiii. 14. Those that are eager in pursuit of worldly wealth despise their souls, not only because the soul is neglected and the body preferred before it, but because it is employed in these pursuits, Ps. exxvii. 2. Care about the world fills the soul and disquiets it. It is a great disparagement to an immortal soul to be thus wholly employed.
(5.) Those that by sin unfit their bodies to aid their souls in the service of God despise them. Drunkenness especially does this, it overcharges the heart, Luke xxi. 34. Those put a great slight upon their souls that drown them in wine and strong drink, and suffer their hearts thus to be taken away, and themselves to be put out of possession of them. ‘They make beasts of themselves only to please a sensual appetite. They are not their own masters — to govern themselves, and by degrees come to be not their own men — to understand themselves.
(6.) Those that. venture their souls upon a false and deceitful foundation despise them. What we value we shall be sure to lay up in a safe place, and that which we despise we shall venture any where. Those that build their hopes upon the sand, Matt. vii. 26, that presume upon their visible profession, and are willing to take it for granted, without any strict scrutiny, that all is well with them, Rev. iii. 17. Such have a low opinion of their own souls, and must necessarily end in a painful manner; their hope must perish.
(7.) Those that take up with a portion in this life despise their own souls — who think. that will serve them for a happiness which neither suits the nature of a soul, nor will last so long as the soul will last; that take up with that for a portion which doth but fill the belly, Ps. xvii. 14. And when they have aegreat deal of the world, say, “Soul, take thine ease,” Luke xii.19. And take these for their good things, Luke xvi. 25. Let not us despise our own souls, let us desire a better portion for them than the world, even an interest in His love, whose favour is the safety and the felicity of all who truly seek him,
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