to shun the profession â—f Christ to save it shall lose it upon a worse account â—han if he had lost it for Christ and the Gospel but â—e that will set light by it for the love that he hath to Christ shall keep it unto life Eternal Christ having thus discoursed with his followers aâ—out their denying of themselves their taking up â—heir Cross and following of him doth in the next â—lace put the Question to them and so leaveth it â—pon them for ever saying For what shall it profit a Man if he shall gain the whole World and lose his own â—oul ver 36 As who should say I have bid you â—ake heed that you do not lightly and without due consideration enter into a profession of me and of my Gospel for he that without due consideration shall â—egin to profess Christ will also without it forsake â—im turn from him and cast him behind his back â—nd since I have even at the beginning laid the conâ—deration of the Cross before you it is because you â—hould not be surprized and overtaken by it unawares â—nd because you should know that to draw back from â—he after you have laid your hand to my Plough will make you unfit for the Kingdom of Heaven Now â—â—nce this is so there is no less lies at stake than Salâ—ation and Salvation is worth all the World yea â—orth ten thousand Worlâ—s if there should be so many And since this is so also it will be your wisdom to begin to process the Gospel with expectatioâ— of the â—ross and tribulation for to that are my Gospellers in â—his World appointed And if you begin thus and â—â—ould it the Kingdom and Crown shall be yours for as God counteth it a righteous thing to recompence tribulation to them that trouble you so to you who are troubled and endure it for we count them happy says James that endure Jam. 1. 12. and 5. 11. rest with Saints when the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire to take vengeance on them that know not God and that obey not the Gospel c. And if no less lies at stake than Salvation then is a Man's Soul and hâ—s all at the stake and if it be so What will it profit a Man if by forsaking of me he should get the whole World For what shall it profit a Man if he shall get the whole World and lose his own Soul Having thus laid the Soul in one ballance and the World in the other and affirmed that the Soul out-bids the whole World and is incomparably for value and worth beyond it in the next place he descends to a second question which is that I have chosen at this time for my Text saying Or what shall a Man give in exchange for his Soul In these Words we have first a supposition and such an one as standeth upon a double bottom The Supposition is this That the Soul is capable of being lost or thus 't is possible for a Man to lose his 〈◊〉 The double bottom that this supposition is grounded upon is 1. A Man's ignorance of the worth of his Soul and of the danger that it is in And the second is for that Men commonly do set an higher price upon present ease and enjoyments than they do upon eternal Salvation The last of these doth naturally follow upon the first for if Men be ignorant of the value and worth of their Souls as by Christ in the Verse before is implyed what should hinder but that Men should set an higher esteem upon that with which their carnal desires are taken then upon that about which they are not concerned and of which they know not the worth But again As this by the Text is clearly supposed so there is also something implied namely That it is impossible to possess some Men with the worth of their Souls until they are utterly and everlastingly lost What shall a Man give in exchange for his Soul That is Men when their Souls are lost and shut down under the Hatches in the Pits and Hells in endless perdition and destruction Then they will see the worth of their Souls then they will consider what they have lost and truly not till then This is plain not only to sense but by the natural scope of the words What shall a Man give in exchange for his Soul Or what would not those that are now for sin made to see themselves lost by the light of Hell Fire for some will never be convinced that they are lost till with rich Dives they see it in the light of Hell Flames say what would not such if they had it give in exchange for their immortal Souls or to recover them again from that place and torment 1. The first is That the loss of the Soul is the highest the greatest Loss a Loss that can never be repaired or made up What shall a Man give in exchange for his Soul that is to recover or redeem his lost Soul to liberty I shall observe two Truths in the Words 2. The second Truth is this That how unconcerned and careless soever some now be about the Loss or Salvation of their Souls yet 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 For so the Question implies what shall a Man give in exchange for his Soul What would he not give What would he not part with at that day the day in which he shall see himself damned if he had it in exchange for his Soul The first Observation or truth drawn from the words is cleared by the Text what shall a Man give in exchange for his Soul That is There is not any thing nor all the things under Heaven were they all in one Man's Hand and 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 The redemption of the Soul is precious it ceaseth for ever 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 because there is wrath saith he beware lest he take thee away with his stroke when a great Ransom cannot deliver thee Will he esteem thy Riches no not Gold nor all the Forces of Strength Job 36. 18 19. Riches and Power What is there more in the World for Money answereth all things that is all but Soul-concerns it
excuse for their doings but they that venture their Soul for profit seem to have much And they all with k one consent began to make excuse Excuse for what Why for the neglect of the Salvation of their Souls But what was the cause of their making this excuse Why their profits came tumbling in I have bought a piece of Ground I have bought five yoak of Oxen and I have married a rich Wife and therefore I cannot come Thus also it was with the Fool first mentioned his Ground did bring forth plentifully wherefore he must of necessity forget his Soul and as he thought all the Reason of the World he should Wherefore he falls to crying out What shall I do Now had one said Mind the good of thy Soul Man the Answer would have been ready But where shall I bestow my Goods If it had been replyed Stay till Harvest He returns again But I have no room where to bestow my Goods Now tell him of praying and he answers He must go to building Tell him he should frequent Sermons and he replies He must mind his Work-men He cannot deliver his Soul nor say Is there not a lye in my Right-hand And see if in the End he did not become a Fool for though he accomplished the building of his Barns and put in there all his Fruits and his Goods yet even till now his Soul was empty and void of all that was good nor did he in singing of that requiem which he sung to his Soul at last saying Soul take thine ease 〈◊〉 drink and be merry shew himself ever the wiser for in all his labours he had rejected to get that food that indeed is meat and drink for the Soul nay in singing this Song he did but provoke God to hasten to send to fetch his Soul to Hell for so begins the conclusion of the Parable Thou Fool this Night shall thy Soul be required of thee then whose shall those things be which thou hadst provided So that I say it is the greatest folly in the World for a Man upon any pretence whatever to neglect to make good the salvation of his Soul There are six signs of a Fool and they do all meet in that same Man that concerns noâ— himself and that to good purpose for the salvation of his Soul 1. A Fool has not an heart when the price is in his Hand to get wisdom 2. 'T is a sport to a Fool to do mischief and to set light by the commission of sin 3. Fools despise wisdom Fools hate knowledge 4. A Fool after restraint returns to his folly 5. The way of a Fool is right in his own eyes 6. The Fool goes merrily to the correction of the Stocks I might add many more but these six shall sufâ—â—â— at this time by which it appears that the Fool hâ— no heart for the heavenly prize yet he has to spoâ— himself in sin and when he dispises wisdom the waâ— is yet right before him yea if he be for some timâ— restrained from vice he greedily turneth again thereto and will when he has finished his course of folâ—â— and sin in this World go as heedlesly as carelesly aâ— unconcernedly and quietly down the steps to Hell as the Ox goeth to the Slaughter-House This is a Soul Fool a Fool of the biggest Siâ— and so is every one also that layeth up treasure foâ— himself on Earth and is not rich towards God Obj. 1. But would you not have us mind our worldly concerns Answ. Mind them but mind them in their place mind thy Soul first and most the Soul is more than the Body and eternal life better than temporal First seek the Kingdom of God and prosper in thy health and thy estate as thy Soul prospers But as it is rare to see this command obeyed for the Kingdom of God shall be thought of last so if John's Wish was to light upon or happen to some People they would neither have health nor wealth in this World To prosper and be in health as their Soul prospers what to thrive and mend in outwards no faster then we should have them have consumptive Bodies and low estates for are not the Souls of most as unthrifty for grace and spiritual health as is the Tree without Fruit that is pulled up by the Roots Obj. 2. But would you have us sit still and do nothing Answ. And must you needs be upon the extreams must you mind this World to the damning of your Souls or will you not mind your calling at all is â—here not a middleâ—way may you not must you not get your bread in a way of honest industry that is caâ—ing most for the next World and so using of this â—s not abusing the same and then a Man doth so and â— ever but then when he sets this World and the next â—n their proper places in his thoughts in his esteem 〈◊〉 judgment and dealeth with both accordingly And is there not all the reason in the World for this 〈◊〉 not the things that are eternal best will temporal things make thy Soul to live or art thou none of those that should look after the salvation of their Soul Obj. 3. But the most of Men do that which you forbid and why may not we Answ. God says Thou shalt not follow a multitule to do evil It is not what Mâ—n do but what God commands it is not what doth present it self unto us but what is best that we should chuse Now He that refuseth instruction despiseth his own Soul and â—e that keepeth the Commandment keepeth his own Soul Make not therefore these foolish Objections but what saith the Word how readest thou That tells thee that the pleasures of Sin are but for a Season that the things that are seen are but temporal that he is a Fool that is rich in this World and is not so towards God and what shall it profit a Man if he shall gain the whole World and lose his own Soul Obj. 4. But may one not be equally ingaged for both Ans. A divided heart is a naughty one you cannot serve God and Mammon if any Man loves the World the love of the Father is not in himâ— and yet this objection bespeaks that thy heartâ— divided that thou art a Mammonist or that thoâ— lovest the World But will riches profit in the daâ— of Wrath yea are they not hurtful in the day 〈◊〉 Grace do they not tend to surfeit the Heart anâ— to alienate a Man and his mind from things that anâ— better why then wilt thou set thy heart upon thaâ— which is not yea then what will become of theâ— that are so far off of minding of their Souls thâ— they for whole Days whole Weeks whole Monthâ— and Years together scarce consider whether theâ— have Souls to save Vse 3. But thirdly Is it so is the Soul such 〈◊〉 excellent thing and is the Loss
shall a Man give in exchange for his Soul 1. The Loss of the Soul is a Loss in the Nature of it peculiar to it self There is no such Loâ— as to the Nature of Loss as is the Loss of the Soâ— For that he that hath lost his Soul has lost himseâ— In all other Losses it is possible for a Man to save himâ—self but he that loseth his Soul loseth himself Fâ— what is a Man advantaged if he gain the whoâ— World and lose himself So Luke has it Whereforâ— the Loss of the Soul is a Loss that cannot be parallelâ— He that loseth himself loseth his all his lasting aâ— for himself is his all his all in the most comprehenâ— sive Sence What mattereth it what a Man gets iâ— by the getting thereof he loseth himself Supposeâ— Man goeth to the Indies for Gold and he loadetâ— his Ship therewith but at his return that Sea thaâ— carried him thither swallows him up now what haâ— he got but this is but a lean Similitude with reâ— ference to the Matter in hand to wit to set fortâ— the Loss of the Soul Suppose a Man that has beeâ— at the Indies for Gold should at his return himselâ— be taken by them of Algiers and there made a Slavâ— of and there be hunger-bit and beaten till his bonâ— are broken 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 canâ— be found that can fully amplifie the Matter For whaâ— shall a Man give in exchange for his Soul It is a Loss that standeth by it self there is not another like it or unto which it may be compared 't is only like it self 't is singular 't is 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 â—dvantage and may therefore notwithstanding all â—ese losses be far enough off from losing of himself for he may lose his life and save it yea someâ—imes the only way to save that is to lose it but â—hen a Man has lost himself his Soul then all is gone â—o all intents and purposes There is no word says â—e that loses his Soul shall save it but contrary-wise â—he Text supposeth that a Man has lost his Soul and â—hen demands if any can answer it What shall a Man â—ive in exchange for his Soul All then that he gains â—hat loseth his Soul is only this he has gained a Loss â—e has purchased the Loss of Losses he has nothing â—eft him now but his Loss but the Loss of himself of his whole self He that loseth his life for Christ â—hall save it but he that loseth himself for Sin and for â—he World shall lose himself to perfection of loss â—e has lost himself and there 's the full Point There are several things fall under this first head upon which I would touch a little 1. He that has lost his Soul has lost himself Now he that has 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 a pleasure not as long and as little time as he will but the Term appointed by his Judge Nor may he theâ— chuse his own affliction neither for manner meâ—sure or continuance 'T is God that will spread thâ— Fire and Brimstone under him it is God that wâ— pile up wrath upon him and it is God himself thâ— will blow the Fire And the Breath of the Lord like 〈◊〉 Stream of Brimstone doth kindle it And thus it 〈◊〉 manifest that he that has lost himself his Soul is nâ— more at his own dispose but at the dispose of theâ— that find him 2. Again As he that has lost himself is noâ— at his own dispose so neither is he at liberty to disposâ— of what he has for the Man that has lost himselfâ— has something yet of his own The Text implieâ— that his Soul is his when lost yea when that and hiâ— all himself is lost but as he cannot dispose of himself so he cannot dispose of what he hath let mâ— take leave to make out my meaning If he that iâ— lost that has lost himself has not notwithstandingâ— some thing that in some sence may be called his own then he that is lost is nothing The Man that is iâ— Hell has yet the Powers the Sences and Passions 〈◊〉 his Soul for not he nor his Soul must be thoughâ— to be stript of these for then he would be loweâ— than the Brute but yet all these since he is therâ— are by God improved against himself or if you wilâ— the Point of this Man's Sword is turned against hiâ— own Heart and made to pierce his own Liver The Soul by being in Hell loseth nothing of itâ— aptness to think its quickness to pierce to pry anâ— to understand nay Hell has ripèned it in all theâ— things but I say the Soul with its Improvements aâ— to these or any thing else is not in the hand of hiâ— â—hat hath lost himself to manage for his own advanâ—age but in the Hand and in the Power and to be â—isposed as is thought meet by him into whose reâ—enging hand by sin he has delivered himself to wit â—n the Hand of God so then God now has the Viâ—tory and disposeth of all the Powers Sences and â—assions of the Soul for the chastâ—zing of him that â—as lost himself Now the Understanding is only â—mployed and improved in and about the appreâ—ending of such things as will be like Daggers at the â—eart to wit about Justice Sin Hell and Eternity â—o grieve and break the Spirit of the Damned yea â—o break to wound and to tear the Soul in pieces â—he depths of Sin which the Man has loved the â—ood Nature of God whom the Man has hated the Blessings of Eternity which the Soul has despised â—hall now be understood by him more than ever â—ut yet so only as to increase grief and sorrow by â—mproving of the good and of the evil of the things â—nderstood to the greater wounding of the Spirit â—herefore now every touch that the Understanding â—all give to the Memory will
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. â—o then The first Truth drawn from the Words stands firm namely That the Lâ—ss 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 I. 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 evâ—lare 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 My Son give me thy Heart Out of the Heart proceedeth evil thoughts c. 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 Wiâ—h my Soul have I desired thee in the night yea with my Spirit within me will I seek thee early 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 magnifie the Lord and my Spirit hath rejoyced in God my Saviour not that Soul and Spirit are in this place to be taken for two superiour 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 Vnderstanding and be renewed in the Spirit of your Mind and sometimes by Spirit we aâ—e 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 SOVL The Body without the Spirit or Soul is dead 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 Bruit 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. The first Text is more emphatical Her Soul was in departing for she dyed There is a 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 annihilate as is the Life of a Beast no this in it self 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 VVhat 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 Then sent Joseph and called his Father Jacob to him and all his Kindred threesâ—ore and fifteen Souls Acts 7. 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 VVhat shall it profit a Man if he shall gain the the whole VVorld and lâ—se his own Soul 'T is said elsewhere For what is a Man advantaged if he shall gain the whole World and lose Hâ—MSELF and so consequently or VVhat shall a Man give in exchange for himself for his Soul his Soul when he dyes and Body and Soul in and after Judgment 6. The Soul is called Good Man's Darling Deliver Lord said David my Soul from the Swordâ— my Darling from the Power of the Dog 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 Lyons 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
of his Loss For sharply and wonderful piercingly considering the Loss of himself and the Cause thereof which is Sin he salls to a tearing of himself in pieces with thoughts as hot as the Coals of Juniper and to a gnashing upon himself for this also the divine Wisdom and Justice of God helpeth on this self-tormenter in his self-â—ormenting work by holding the Justice of the Law against which he has offended and the unreasonableness of such offence continually before his Face For if to an inlightned Man who is in the door of hope the sight of all past evil Practices will work in him vexation of Spirit to see what fools we were how can it but be to them that go to Hell a vexation only to understand the Report the Report that God did give them of Sin of his Grace of Hell and of everlasting Damnation and yet that they should be such fools to go thither But to pursue this head no further I will come now to the next thing 2. As the Loss of the Soul is in the Nature of the Loss a Loss peculiar to it self So the Loss of the Soul is a double Loss it is I say a Loss that iâ— double lost both by Man and God Man has lost it and by that Loss has lost himself God has lost it and by that Loss it is cast away And to make this a little plainer unto you I suppose it will be readily granted that Men do lose their Souls but now how doth God lose it The Soul is God's as well as Mans Mans because it is of themselves God's because it is his Creature God has made us this Soul and hence it is that all Souls are his Now the Loss of the Soul doth not only stand in the Sin of Man but in the Justice of God hence he says What is a Man advantaged if he gains the whole World and lose himself or be cast away Now this last clause or be cast away is not spoken to shew what he that has lost his Soul has done though a Man may also be said to cast away himself but to shew what God will do to those that have lost themselves what God will add to that Loss God will not cast away a righteous Man but God will cast away the wicked such a wicked one as by the Text is under our consideration This then is that which God will add and so make the sad state of them that lose themselves double The Man for Sin has lost himself and God by Justice will cast him away according to that of Abigail to David The Soul of my Lord said she shall be bound in the bundle of life with the Lord thy God and the Souls of thine enemies them shall he sling out as out of the midst of a Sling So that here is God's hand as well as Man 's Man's by Sin and God's by Justice God shall cast them away wherefore in the Text above-mentioned he doth not say or cast away himself as meaning the act of the Man whose Soul is lost but or be cast away supposing a second Person joyning with the Man himself in the making up of the greatness of the Loss of Soul to wit God himself who will verily cast away that Man who has lost himself God shall cast them away that is exclude them his favour or protection and deliver them up to the due reward of their deed he shall shut them out of his Heaven and deliver them up to their Hell he shall deny them a share in his Glory and shall leave them to their own shame he shall deny them a Portion in his Peace and shall deliver them up to the Torments of the Devil and of their own guilty Consciences he shall cast them out of his affection pity and compassion and shall leave them to the Flames that they by Sin have kindled and to the Worm or biting Cockatrice that they themselves have hatched nursed and nourished in their bosoms And this will make their loss double and so a Loss that is loss to the uttermost a Loss above every Loss A Man may cast away himself and not be cast away of God a Man may be cast away by others and not be cast away of God yea what way soever a Man be cast away if he be not cast away for Sin he is safe he is yet sound and in a sure hand But for a Man so to lose himself as by that loss to provoke God to cast him away too This is fearful The casting away then mentioned in Luke is a casting away by the Hand of God by the revenging Hand of God and it supposeth two things I. God's abhorrence of such a Soul II. God's just repaying of it for its wickedness by way of retaliation 1. It supposeth God's abhorrence of the Soul that which we abhor that we cast from us and put out of our favour and respect with disdain and a loathing thereof So when God teacheth Israel to loath and abhor their Idols he bids them to cast away their very covering as a slinking and menstruous Cloth and tâ— say unto it get you hence He shall gather the good into Vessels and cast the bad away Cast them out of my presence Well but whither must they go the Answer is into Hell into utter darkness into the Fire that is prepared for the Devil and his Angels Wherefore to be cast away of God it sheweth unto us God's abhorrence of such Souls and how vile and loathsome such are in his divine eyes And the Similitude of Abigail's sling mentioned before doth yet further shew us the greatness of this abhorrence Thâ— Souls of thine enemies said she God shall sling out as out of the middle of a Sling When a Man casts a Stone away with a Sling then he casteth it farthest from him For with a Sling he can cast a Stone farther than by his hand and he saith the Text shall cast them away as with a Sling But that is not all neither for it is not only said That he shall sling away their Souls but that he shall sling them away as out of the middle of a Sling When a Stone is placed to be cast away just in the middle of a Sling then doth the Slinger cast it furthest of all Now God is the Slinger abhorrence is his Sling the lost Soul is the Stone and it is placed in the very middle of the Sling and is from thence cast away and therefore it is said again That such shall go into utter outer darkness that is furthest off of all This therefore shews us how God abhors that Man that for sin has lost himself And well he may for such an one has not only polluted and defiled himself with Sin and that is the most offensive thing to God under Heaven but he has abused the handy Work of God The Soul as I said before is the Workmanship of God yea