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. 66 The redemption of the soul is precious, it ceaseth for ever," Psalm xlix. 3. 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 soul, 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, 66 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, xxxvi. 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.

DOCT. 1.-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

I. I shall shew you what the soul is.

II. I shall shew you the greatness of it.

III. I shall shew you what it is to lose the soul.

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

I. I shall shew 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.

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. 86 My son, give me thy heart. Out of the heart proceedeth evil thoughts," &c., Prov. xxiii. 26; Matt. xv. 19; 1 Peter, iii. 15; Psalm xxvi. 6.

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 action—“ With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early" (Isaiah, xxvi. 9); when he saith, "Yea, with my spirit I will 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;" 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 shew 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; and be renewed in the spirit of your mind" (Job, xx. 3); and sometimes 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 shew 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, ii. 26), or nothing but a clod of

dust (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, &c. 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 their thoughts perish,” &c., Psalm cxlvi. 4. The first text is more emphatical: "Her soul was in departing" (for she died.) There is soul of a beast, a bird, &c., but the soul of a man is another thing; it is his understanding, and reason, and conscience, &c. And this soul, when it departs, he dies. Nor is this life, when gone out of the body, annihilated, as in 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 save 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 to the higher powers," Rom. xiii. 1. "Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls," Acts, vii. 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 shall gain the whole world and lose himself?" and so consequently, or, "What shall a man give in exchange (for himself) for his soul?" (Luke, ix. 25) 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," said David, "my soul from the sword, my darling from the power of the dog," Psalm xxii. 20. So again in another place, he saith, "Lord, how long wilt thou look on? rescue my soul from destruction, my darling from the power of the lions," Psalm xxxv. 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 thus 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. 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 threeI. The powers of the soul.

II. The senses, the spiritual senses of the soul.

III. The passions of the soul.

I. 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 thee.

3. Place 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. There is, as also the fancy or imagination, another part of this great thing, the soul; 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 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