life in Duties doth not intail to the good of Promises but we are to draw the life of Duties from our Interest in the good of Promises Psal 116.1 Gal. 2.19 Thirdly The want of performance of the Condition through want and weakness is not nor cannot be a just ground to take away or weakâ— our Comforts and Confidence See 2 Sam. 23.5 Psal 89.33 34. Psal 106.45 Isa 43.22 25. c. Isa 54. apply 7 8 9 verses and Ezek. 16.61 c. Fourthly In a word There is no mutations in us that do or can make an alteration in it but what it was it is unalterable in Christ our Lord and King 2 Cor. 1.20 Heb. 8.6 with chap. 6.17 18. c. I shall say no more as to that But shall speak in answer to your desire a word or two what that Peace is that we have by Christ and this Covenant of Grace whether it be a bare Grace or a State Now as to the Peace that Christ purchased for Saints whether it be a bare particular Grace or a State I shall let you know my sence and for that end mind how the word Peace in a Scriptural sence is to be taken Peace in Scripture is taken many wayes As 1. Sometimes it is to be taken naturally as when mens natural constitution is to be Quiet Patient and Peaceable so was Moses accounted a Patient man or a man of Peace 2. It is taken diabolically or devilish As first when men make a League or Covenant with the Devil Hell and Death or Sin as those Isa 28.15 secondly As when men are stupified in sin and so unsensible as Nabal was 3. It s taken spiritually and that these ways first relatively that is when the frame of a Christians heart or behaviour is quiet and peaceable as Rom. 14.19 1 Cor. 7.15 Heb. 12.14 2dly It s taken vertually that is all that Peace which Saints enjoy and receive by and through believing in Christ called Peace of Conscience as in Rom. 5.1 chap. 8.6 c. 3dly It is taken essentially and that peace is not a bare Grace of Peace but it is a state of Peace though it be hard to define yet we shall speak a little of it and give you a description of it sutable to what we find it in Scripture and that is as followth It is a state of Favour and Grace purchased by Christ according to an Agreement and Covenant made between God and Him into which Christ doth instate all his in which state they have a perfect acceptance and are compleat in the sight of God and there they have a friendly Amity and sweet Harmony and full Agreement not only with God and Heaven but also with the Earth and all things therein For the proof of this mind 1. It is not a bare act of Grace but a state of Grace and Favour which shall by and by be proved by Scriptures and grounds from thence 2. That it is procured or purchased by Christ see Dan. 9.24 Zech. 9.11 c. 3. That there was an Agreement or Covenant between God and Christ see Psal 89.3 and 28.34 35. Mal. 2.5 4. That in this state Saints are compleat and perfect in the sight of God see Phil. 5.27 Col. 2.10 John 17.23 24. 5. This peace doth not only relate to God and Heaven but the Earth all things therin as you may see Job 5.23 Hos 2.8 Now that it is a state for the proof of that mind these Considerations wherein you will see that whatsoever was or is proper to a state is to be found there As 1. There is a Governour or Prince of it Isa 9.6 7. 2. It is that in which Saints shall be found of God at the last as in 2 Pet. 3.14 which will not barely admit of peace for us in another nor yet of peace in us but it is a state in which Saints are found at last of God 3. All things that do accompany a state as a state do accompany this as thus 1st There is in it a Govenment Isa 6.7 2dly There are Laws or Rules or Rulings or Leadings Isa 55.12 3ly Declarations or Proclamations go forth from it Isa 52.7 Rom. 10.15 4thly Ambassadors or Messengers belonging to it Isa 33.7 4. If you lay aside all these Particulars and only mind this Reason It must of of necessity be a state because it must be something that is the contrary of what sin by Adam brought souls into Now that was not a bare curse but a cursed state of darkness and death and that sin did bring souls into such a state you may clearly see in Ephes 2.1 23. applyed with the 5 and 6. verses and ver 11 12 13 14 19. the case is clear for the Scripture is clear in the proof of this If so then God's Grace by Christ must of necessity bring souls through believing into a state that is contrary to that state then this peace must needs be a state 5. Consideration If you mind all Prophecies and Promises throughout the holy Scripture you will see this to be a truth We might if I had time make very choice improvements of this truth First Were Saints truly informed of this Truth and did really believe it their comforts would be more sure and firm than now they are Now poor souls so look upon it that what peace is to day is many times gone to morrow and looks upon it sometimes lost by sins and miscarriages and gained again by Repentance and exact Performance and never looks upon this to be a state a standing state the sence of which is to recover souls that are fallen and to spirit souls that grow cold and dead even the sence and consideration that though they fall this state stands and stands with its doors of Grace opened and with its Ambassadors woing and beseeching sad sinners to come in and fallen souls to return into that rich unalterable State purchased by Christ and stands upon the unchangable Foundation of God's Free-Grace and the full and perfect Purchase of Christ our Lord and Prince of Peace Oh! that my soul and the souls of all them that fear God could alwayes believe this Truth this soul-satisfying-Truth this sinner-converting-Truth this fallen-souls-recovering-Truth this Grace-raising Truth This God and Christ-exalting Truth Oh my dear Friends let us study to walk worthy of this unchangable state And there is nothing will so much enable us to walk like it as the true knowledge and beleef of it O believe thou art kept by it as in Phil. 4.7 And when thou fallest look on this standing State believingly thou wilt find it like the Brazen Serpent to heal and restore thy soul To this God and Prince of Peace I leave thee and in that state I love thee and hopes through Grace for ever to live with thee Amen Amen NOw for the satisfaction of some few Friends I shall in the next place set down some of the Scriptures that I can well remember that in my
be uncloathed but cloathed upon that Mortality might be swallowed up of Life And now see a little what is at home Phil 3.20 But our conversation is in Heaven from whence also we look for the Saviour the Lord Jesus Christ O! what Sorrows Sins Sighings and Complainings do attend us here But there is freedom from all There is glorious Sights without sinning There is Smiles without Frowns There is Love without Envie There is eternal Embracings without disputings There is all things New and never grows old There is no weariness in that way There is the answer of Faith without Fears There is all delightful Joyes without Tears In a word we shall know as we are known and see God and sin no more O come Lord Jesus come quickly my soul longs for this Love Quest Now if any should say Why then was Paul or any in a strait if this be so they need be in no strait in this debait how could Paul be in a strait Answ From these Causes Cause 1. There is a great union and near relation between soul and body being espoused together by God himself and when the soul groans and longs to be dissolved then Interest and Propriety in this affinity puts in its appeals and so makes a stop or a stand and so produces a Strait Cause 2. Is taken from the nature of Heaven and Glory which is far above and beyond the low capacity of the Soul that though the soul loves it yet when it 's a going it fears and is at a stand or strait Cause 3. Is because the dispute in the Case lies between the Affection and Judgment Now where Affection carries and Judgment joyns in Spirituals it goes delightfully and where Judgment carries and Affection stoops or joyns in with Judgment there it goes on powerfully but when they are divided and there is ground for both both ways there is great struglings and straits so is there in this Case Judgment and Affection look upward and downward Cause 4. Is a point of Interest or Propriety on both sides as in the Text To dye is gain to live is Christ Now you must know that Propriety divided will cause great debates and make the mind thus imployed to be at a stand Cause 5. It is a reasoning between Love and Loyalty Love is a fire or affection that ascends and flies high Loyalty looks to its duty though it be to go backward or forward Now when this comes in competition they will as in this Text cause a stand or strait Cause 6. An unaccustomed Change in any thing will cause a stand or stop and so a strait as the departure of the soul from the body is Cause 7. You must mind that Death is compared to a sleep and no man is willing to go to sleep till he be fully weary and for the most part Death comes to take us from the world before we are fully weary of the world And sometimes there is some work to do and men are not willing without some reasonings to go to sleep before their work is done Some Child to bring up or some Wife to love a little longer or Husband c. These are some of the Causes why Souls are at a stand or strait when Death comes I should now shew you some of the Scriptures and Reasons that some bring to prove the Soul mortal but they are not worth the mentioning only mind their Scriptures Gen. 2.17 Josh 2.13 1 Kings 2.2 Job 4.19 21. Chap. 14.1 2. 7.8 9 10 11 12. chap. 34.15 Psal 89.46 Psal 103.15 16. 115.17 Eccles 3.19 1 Cor. 15.18 these be the most of their Scriptures and the Reasons they draw are from them and they have some natural Reasons but in truth they are not worth the mentioning And as for their Scriptures and their Reasons from thence do but reade the verses before and after and you will soon see the deceit and in all your minding of any thing they say seems of force do but well mind the Reasons and the Scriptures I have here laid down to prove the Soul immortal and you will see the Truth and also the falshood of that sad Opinion of holding the Mortallity of the Soul Now we should make some improvement of this Truth but being streightned I shall leave that Beseeching God to do you as much good in the knowledge of this Truth as he hath done to my soul and so the LORD JEHOVAH be your Strength Now in answer to your desires because I cannot get time to write at large my apprehensions of the difference betwixt the Old-Covenant and the New as the Scripture calls them or the Covenant of Works and the Covenant of Grace Take a brief hint of a few Particulars of the different Property and that thus 1. The Condition of the Old Covenant was such that it did lay an Impossibility of attaining the promised Good by it and that you may see by viewing these Scriptures Lev. 18.5 Ezek. 20.11 Rom. 10.5 Gal. 3.12 2. It kept souls in Fears without any grounds of Certainty or Assurance for that which was done as it might be to day was to do again to morrow as if it had not been before See Heb. 7.19 27. chap. 9.9 and chap. 10.11 3. It was exceeding Costly even so that the Cost did exceed the Comforts all their Service did so declare it see 1 Chron. 21.24 4. The Word or Declaration of it was in comparison with the Declaration of the Gospel but a bare voice or sound of words Heb. 12.9 compared with Act. 15 24. The Promises belonging to it could not take place till the Condition made way and the Condition depended upon an impossibility so that both together in it self did signify but little more than a sound of words in comparison of the Declaration of the Gospel or Covenant of Grace 5. It begat great Fear in all that heard it but the Spirit and Saving-Faith in none see Heb. 12.21 Gal. 3.2 Now blessed be God this is ended and taken out of the way 〈◊〉 And that it is so you may be assured from Heb. 7.12 18. chap. 8.7 13. 2 Cor. 3.17 c. Now the Comforts of this Change lies in the removing of the evil that did attend us in that And 2dly In the Fruition of the Good that is brought in by the New-Covenant or the Covenant of Grace If you enquire after that Good I must tell you it is not to be in its fulness expressed by the tongue of Men and Angels but take a few Particulars that have been of great use and comfort to my soul and they are these First In that the Condition as well as the Promises of Good have their immediate dependance as to performance onely upon God Jer. 31.32 33 34. chap. 32.39 40. Ezek. 11.17 20. chap. 36.25 26 27. c. Secondly The Good of Promises are not caused but causes of Performance so that the good of Promises is the life of Duties So that the
the Body this is the highest of all four Yet this Mind so high so noble knowing all things yet cannot know it self If so there must needs be something above that 's more chief more noble to order and guide and that is God Object If any should object and say All things are caused by the Sun Answ That cannot be For Man is made of the four Elements each of which is directly contrary to each other as Fire to Water c. Now that four contraries should joyn all in one peaceably to make one shews something above them to command them Obj. And if any shall say that the Air which is between Fire and Water doth reconcile these in one Ans What power is it that doth cause them to be subject to the Air it self cannot do it for it 's inferiour to either therefore there must be a power above each to encline the Air to that work and them to that subjection which power must be God So that from all that hath been said Reason it self shews there is a God had we not the blessed Scriptures which blessed be God we have And so much for this Question Dear Brother for your soul-refreshing Letters I thank you The Lord encrease your Prison mercies and bear you up under all your tryals which I know are very great but God can and I hope doth make them very easie Now dear Brother if it might not be too much trouble to you I could heartily wish that you would either in your Book that you are writing or in some other Papers leave your thoughts to these few Questions following by which you will engage him that is yours in the best bonds of Love Quest 1. The first Question relates to the great difference between the Roman Catholicks and Us and that is to beg your chief grounds from Scripture to prove That after the Consecration by the Priest it remains still bread and is not become really but representatively the flesh and blood of Christ Quest 2. What is your chiefest and most satisfying ground to prove and that from the Old Testament That Christ the Messias is come in answer to the Jews profession Quest 3. Seeing that in the Scripture the Gospel is so diversly expressed as sometimes it is called Gods Gospel and Christs Gospel and the Apostles Gospel and sometimes the Word is called the Gospel and sometimes God's Power is so called So the Question is What is truly and really the Gospel Your brief and exact Answer to these will refresh the heart not only of me but of many more of your Friends Farewel My hearty endeared Friend I shall do what I can to give you a brief Answer to these Questions Though I have not much freedom to meddle with that yet I shall briefly set down my Grounds and Reasons from Scripture which hath fully satisfied me and I hope it may satisfie you and others Quest 1. In answer to the first Question as to the business of Transubstantiation 't is clear that after the Consecration by the Priest it 's still bread And you will see it if you mind what is the Ground of the Roman Catholicks judging it otherwise The mistake is from this word Mat. 26.26 c. This is my Body Now say they Christ said so and he cannot lie In answer to that we say so too But you must mind how that word this is is in Scripture taken it 's taken two wayes 1. It 's taken Really as in John 20.31 This Jesus is the Christ that is Christ is really Jesus 2. It is taken Representatively representing a thing and is not really the thing though the word this is be there used as in Rev. 1.20 The seven Stars are the Angels of the seven Churches and the seven Candlesticks are the seven Churches Now none will say because the Spirit cannot lie that the Churches be Candlesticks c. But see yet more clearly in 1 Cor. 10.4 And they did all drink of that Spiritual Rock and that or this Rock was Christ. Now none will be so foolish as to affirm that Christ was a Rock of Stone So here This is my Body that is it doth really represent my Body Now they have no way to answer but will object and say O but this is a Miracle that Christ then did work and still doth by turning the real bread into real flesh Answ God and Christ never did work a Miracle in all the Scripture that you or any can prove but in the working of the Miricle it was so wrought that it did convince the outward sences of all that saw it or believed it Did he turn Water into Blood The sence of Seeing was convinced by seeing the colour changed Did he turn Water into Wine The sence of Tasting was satisfied and convinced by the tast as you may there see And so never was any Miracle wrought but the outward sences were and must be satisfied and convinced Look over all the Scripture and it was and must be so but in this it is not for as before so after the Consecration the eye did see it Bread and doth so still and the Taste did taste it Bread and so it doth still They and all the wit of man cannot answer this Quest 2. In answer to the second Question how to prove Christ to be come in answer to the Jews Objection Much may be said both from Scripture and Reason too large for me to assert therefore I shall onely mention one ground from the 9th of Daniel beginning at the 24 ver to the end of the chap. It being that which I never could see either here or beyond Sea by any Jew answered There the Angel tels Daniel the set time of Christ's coming and dying and tells him It 's seventy weeks from the day that the Command went out to rebuild the Temple Now that day Daniel knew and from that very day to Christ or the Messias death as it is there expressed is to be seventy weeks seven weeks and sixty two weeks and the week in which he dyed sixty two and seven and one week make seventy weeks Now first enquire of the Jews If they do not own Daniel a true Prophet they will say yea they do Then enquire if that Prince or Messias spoken of in Dan. 9.25 26 27. be not the Messias they look for they must and will say it is Then enquire If they have in all their Records any other accompts of weeks than two that is a week of dayes and a week of years they must and will say they have not Then reason what King reigned and what time of his Reign it was when the Command came forth to rebuild the Temple which is openly by them and us known Now till Christ's Death from that time must be but seventy weeks and if they should say seventy weeks of dayes then Christ had come before the Temple had been built but it must be seventy weeks of years accounting seven years for a
and sometimes from the evil to come Isa 57.1 Thirdly There is no cause of fear of that which accomplisheth no Evil but alwayes Good if all doth Rom. 8.28 then Sufferings â—o being part Fourthly There is ground of fear of them or that which is conquered before we encounter with it as all sufferings and censures â—â—e Rom. 8.33 35 39. Fifthly There is no fear to walk in that way which Christ our Captain hath gone before us in and tryed it and not only so but he holds us by the hand nay heart all the way Sixthly There is no fear of that though never so great a cross if it be the eminent way to the Crown as Sufferings are See Acts 14.22 2 Tim. 3.12 Seventhly There is no fear to meet with God in the way and day of his favours for Saints suffering season is God's observing season to give forth his Loves 't is his very high market dayes See Psal 43.2 3 4. Jer. 33.3 Eighthly What cause of fear is there of that which doth not nor can destroy the Foundation of Faith O it is so far from that that it is rather an opportunity for the Foundation to give forth it self like a Fountain ful of all fresh Springs See I pray see David see the three Children see Daniel what streams of Light Love nay Life was given forth at such suffering seasons Psal 23.4 and 27.1 2 3. and 138.3 7. Ninthly What cause is there of fear of that which is appointed to testifie and seal to our Faith and our Interest in God's Love and eternal Life Tenthly What cause is there to fear that which is but the opening the door to let us into converse with God as all Sufferings of Saints is no more but God's turning the key to unlock the door and let Souls into a living converse with God for where the world shuts Saints out God takes them in Psal 25. The worlds frowning time is God's smiâ—ling time when the comforts of the world seem to be silent then God opens the eâ—â— for instruction Job 36.15 Hab. 3.17 1.19 Micah 7.8 Eleventhly What cause is there to fear be imployed in that or of that which is the way not only to follow Christ but it 's that by which the soul is made conformable to Christ and to his Death and the Power of his Resurrection 't is what Paul groaned for Phil. 3.10 Twelfthly What cause is there to fear to meet with that which is to accomplish the end of our Faith to wit the Salvation of our souls and eternal Glory with God Christ and all the Assembly of Saints the First-born and Angels for evermore See Heb. 12.22 23 24. O these considerations did follow me many dayes and nights till my Soul cryed out Lord where am I Lord what am I that I should be thus honoured O blessed be God for ever After this or upon this consent from these considerations there was a question did arise in me which was to this purpose Why men may suffer much and long and yet be nothing Paul saith 1 Cor. 13.3 of a man give his body to be burnt it will not do without Charity So then the question was who are true Sufferers or when doth a soul suffer rightly and when not Answer A man may suffer that is a Professor of Christ and yet not for Christ but is an evil doer or busie body and his profesâ—ession will not make his sufferings good Secondly A man may suffer for the Profession of Christ and yet not for Christ as â—â—us First When men will suffer because they will suffer and not because God wills it Secondly When men suffer because others suffer and suffering is cryed up as honourable so in the crowd of this cry with the rest in this crowd some men crowd in Thirdly When men are by providence brought into a state or strait that if they go back they shall un-man themselves so more out of the resolution of an heroick nature than from the exercises of Grace they suffer this is not to suffer as a Saint but as a man Fourthly When mens interest is so interwoven with the Interest of Christ that if they do not stand by Christ they will lose their own so to gain their own they stand by him this is not right A soul is said to suffer as a Saint and 〈◊〉 becomes a Christian so as God and Christ will own it and crown it First When they singly suffer for being Saints and rather than they will deny it 〈◊〉 forsake it they will forsake all As in Hâ—â—â— 11.35 They accepted not deliverance Secondly When they suffer for their owning or standing by God's and Christ's Caâ—â—â— or Interest and rather than they will forsake either they will forsake their lives or 〈◊〉 that 's dear to them in the world So David suffered so did Daniel suffer and the threâ— Children and the Apostles Acts 4. and Acts 5. and so Paul Thirdly When souls are brought to such state that unless they willingly suffer some other of God's People must suffer now rather than they should suffer the soul is willing to suffer this is that which God will own and it is what Christ did for us and â—erefore we ought saith the Apostle to lay own our lives for the Brethren 1 John 3.16 and this it is that Christ intends in that John 13.14 chap. 15.12 It was Pauls joy 〈◊〉 suffer for the Colossians Col. 1.24 These Scriptures are a sufficient ground to suffer rather than to free our selves from it the manner of some is by accusing others â—â—d bringing others to suffer to free themselves and say Charity begins at home these â—â—uls have little acquaintance with Christ's â—â—w Command and they will one day see 〈◊〉 the way to lose and not to save as Christ â—â—th Mat. 16.25 And now if any will demand by what rule â—â—ey should rather suffer than save themselvs 〈◊〉 putting others upon suffering let them â—â—â—k well upon those blessed Scriptures aforeâ—entioned and they will see it a duty and â—â—â—nt-like to suffer for the Brethren and it not the action of a Saint but of Satan to 〈◊〉 themselves by accusing others 〈◊〉 blessed be my dear Father that of all the Evils that attend me thou didst never suffer that to come into my heart Fourthly To suffer as a Saint is when the World out of their envy against Saints Holiness and Piety as being contrary to them they are carried out in envy to hate them and to do all the hurt they can against them though they cannot in particular charge them with any thing justly not so much as against their own Law yet cannot love them Now thus to suffer willingly not for any thing we have done to the World only because we are called out of the world thus to suffer is to suffer as a Saint therefore Christ makes provision for this when he tells his Disciples that the World hated him and so would hate them in that they were not of
a Soul or Spirit in man that lives though the body dyes and also give you a hint of some of the Priviledges that the Soul enjoys after its separation from the body and then make some improvement Now in the first place I shall let you have some Scriptures to prove that there is a separation betwixt Soul and Body according to the Doctrine and shew some Reasons for it the Scriptures to prove it are these Gen. 35.18 18. Job 34.14 15. to them apply Psal 22.26 Ezek. 12.7 Act. 7.59 60. Luke 16.21 and so much for Scriptures the Reasons follow The first Reason Is from God's Appointment The second Reason From the the very nature of Soul and Body the one Spirit the other Flesh and Dust As it is unnatural for a Spirit naturally to dye so it is as unnatural for dust and flesh for ever to live without being changed from a Natural to a Spiritual as in 1 Cor. 15.42 43 44. If it be objected That by this Adam must have dyed if he had not sinned Answer It is a Question that the best cannot answer for there is more ground to believe that if he had not sinned yet his fleshly body must have had a time to have changed because it was dust and so natural and not of the nature of Eternity and to that end do not only mind the Natural Reason but this Scriptural Ground Whatever was a fruit of Sin Christ by his Death freed Saints from but Christ frees no soul from a Natural Death Ergo A Natural Death is not a bare and only fruit of sin if it were every Saint through believing in Christ would be freed from it but none are Ergo c. But this is a dispute amongst the greatest of the Learned and I shall enter no further into it Secondly I shall let you know in what sence the Scripture represents the Soul 1. Sometimes it is taken for the whole man as Gen. 17.14 c. Lev. 5.2 3. and chap. 7.19 2dly It is taken only for fleshly and natural blood and so the common life of man Gen. 46.26 3dly It 's taken for the affection of the soul as first for Love as 1 Sam. 18.1 Secondly for Grief and Sorrow Jer. 13.17 4thly It is taken figuratively for the Stomach Prov. 27.7 5thly It is taken for the breath of a man Jam. 2.26 6thly It is taken for the natural life distinct from the body and also from the soul or spirit of a man 7thly It is taken for that Soul or Spirit which was breathed by God into Adam by which he became a living Soul this is that that never dies And that there is such a Spirit or Soul that never dies I shall give you the Reasons and Scriptures to prove That there is something in a man that is part of man that lives and never dies and that I shall prove from these Scriptures and Reasons following and then shall give a brief Answer to the Scriptures and Reasons of such as are of a contrary mind The first Reason is grounded on Gen. 35.10 we reason thus Had there been nothing to have lived and gone to God it could not have been a departure but a cessation but it is said Her Soul departed and she dyed that is to say her body dyed But had her soul dyed there had been nothing to depart from the body The second Reason is from 1 Kings 17.21 22. And he stretched himself upon the Child three times and cryed unto the Lord and said O Lord my God I pray thee let this Child's soul come in to him again v. 22. And the Lord heard the voice of Elijah and the soul of the Child came in to him again and he revived Had the Child's soul been dead the Prophet would not have prayed that it might return to the body but that it might live again But God heard him and returned the soul of the Child and then the body revived Had the soul been dead both must have revived but the one returns the other revives so they were not both in one capacity The third Reason is from Eccles 3.21 Who knoweth the spirit of a man that goeth upward and the spirit the of beast that goeth downward to the Earth The Reason lies clear did the soul of a man dye when the body dies it dyed as a beast but here is a distinction so that there is a difference And where lies it the Text tells you That dust goes to dust but the Spirit to God that gave it so that it is clear that there is a part of a man that departs and lives when the body dyes The fourth Reason is from Mat. 10.28 And fear not them that kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell A good ground to prove this for Christ said Fear not them that can kill the body but are not able to kill the soul Now if the soul dyed with the body then he that killed one must of necessity kill the other but Christ saith plainly they may kill the body but not the soul So there is a Soul or part of man that lives though the body dyes The fifth Reason is from Act. 7.59 And they Stoned Stephen calling upon God and saying Lord Jesus receive my Spirit If there had been nothing in Stephen but what was to dye his Prayer had been needless but when his body was to dye he prayes that God would receive his spirit so there was a spirit or soul to depart and be received though the body dyed The sixth Reason is from 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day From whence we reason thus If all in man that is one with man dyed when the body dyes then when the body had on it any part of death or decay all in the body that is its own must be so too but here you see there is something that increases and gets up when the body decreases and goes down The seventh Reason is from 2 Cor. 5.6 8. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord and in v. 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. In which words you may see that there is some part of man which when the body dyes is absent from the body and at that present is present with the Lord now if all in man that is of man did dye with the body then there was nothing to be present with God but you may here see it is and it was that which the Apostle groaned for The Eighth Reason is from Heb. 12.9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverance shall we not much rather be in subjection to the Father