Innocency Though Under a Cloud Cleared, Part 7

Innocency Though Under a Cloud Cleared · Part 7

p. 82In Phil. 1. 23d verſ. with its dependance on the 22d verſ. and relation to the 24th v. The words are theſe, ver. 23. For I am in a ſtrait betwixt two, having a deſire to depart and to be with Chriſt, which is far better.

I ſhall not ſtand to open the words, but take from them in general three Obſervations; As thus;

Doct. 1. The true ſence of the great Priviledges Saints enjoy by Chriſt, when ſeparated from the body of fleſh; with the conſideration of the duties they owe to Chriſt in the fleſh, puts the heart in its deſires to a great ſtand.

p. 83Doct. 2. In point of Priviledges, it's beſt for Saints to depart and be with Chriſt; or, to be with Chriſt is a Saints beſt being.

Doct. 3. That heart who doth truly affect its duty to Chriſt, is willing to abide in it, though by it he may for a ſeaſon be deprived of part of his Priviledge.

And firſt of the firſt; and in it mind.

Firſt, I ſhall ſhew you the certainty of the Souls ſeparation from the body, and that it dyes not with the body, as ſome ſay, but when it's ſeparated, it doth enjoy Priviledges with the Lord Jeſus Chriſt, as is implyed in this word. After I have done that, I ſhall let you know in what ſence the Soul is taken; and alſo give you the Scriptures and Reaſons that ſome have to prove the Soul to be mortal; with a brief Anſwer to that: And then we ſhall give you ſufficient Scriptures and Reaſons, that there is 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. p. 8418. 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, p. 85Ergo, &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 p. 86and 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 p. 87the 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 p. 88man 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 of Spirits, and live? and Mat. 22.31, 32. But as touching the Reſurrection of the dead, have ye not read that which was ſpoken unto you by God, ſaying, I Am the God of p. 89Abraham, and the God of Iſaac, and the God of Jacob? God is not the God of the dead, but of the living. Now mind the words: There you ſee a great difference between the Father of Spirits, and the father of bodies or fleſh: Now if the Spirit or Soul in this ſenſe, were as the body, then the fathers of the body or fleſh were alſo Fathers of the Soul or Spirit: beſides, you may ſee two diſtinct properties, father of the fleſhly part, and Father of the Spirit or Soul: the ſame is ſeen in this alſo, Mat. 22.31, 32.

Now take a few Natural Reaſons.

Reaſon 1. Without this there can be no Reſurrection; for though God works by his mighty Power in that, yet the Mean is thus; The Spirit of the body is that which revives and quickens the body; as in all ſeeds, ſo in this; 'tis the very Reaſon the Apoſtle uſeth in 1 Cor. 15.38. Now that ſeed that is caſt into the ground, if the ſeed ſo dyes as that its life and ſpirit dies, it never comes up, nor nothing of it; but though the body dyes and rots, yet if the vertue and life abides, it ſprings up again and receives its own body; ſo here: though the power by which 'tis done is the Power of God.

Reaſ. 2. That which at no time in its being, deſires or ſtands in need of reſt or ceſſation p. 90from motion, doth not in its being admit of alteration or ceſſation, as to being: but the Soul or Spirit that we minde, at no time ſtands in need of reſt or ceſſation from motion; Ergo, &c.

Object. The mind cannot alwayes be attentive on one thing, but requires alteration.

Anſw. Though it doth, yet it is not from motion, but from one object to another; as ſometimes, from Religion to exerciſe it ſelf in Phyſick; and from that, ſometime to Muſick, and ſo from one to another, to be imployed in ſomething; but it never deſires or ſtands in need of a ceſſation from motion; ſo that though the body ſleeps, yet, even then there is ſome moving and motion that is kept on foot, which tells us there is an unwearied part in man, that is of a nature different from the dying part of man.

Reaſ. 3. Whatſoever is in man, not comprehended by man, is above, and ſo far beyond man, that it is not of that nature that is dying. Now this Spirit or Soul of a man that lives in the Mind, and is truly the mind of a man, is not, nor cannot, be comprehended by man; but the mind of a man reacheth to Heaven, when he is upon the Earth, and to the uttermoſt part of the World, when the body is but in one part: And the minde of man, though it may apprehend, yet it cannot comprehend it ſelf: Now this p. 91mind, or ſpirit of the mind, is that part that never dies; Paul calls this, Rom. 7.25. his Mind, and Rom. 1.9. he calls that his Spirit, which in chap. 7. v. 25. he calls his mind, this is that which is in a man, and lives when the body dyes.

Rea. 4. When the body ſleeps it is in aſence as dead, yet at that time there is ſomething in man that is capable of receiving Inſtruction; as in Job 33.15, 16. In a Dream, in the Viſions of the night, when deep ſleep falleth upon men, in ſlumberings upon the bed; then he openeth the ears of men, and ſealeth their Inſtruction. Now mind, did all ſleep, or ceaſe from motion, or a living capacity alike, then when one ceaſes, ſleeps, or dyes, all would dye too; but you ſee from thence that there is ſome part capable of Inſtruction; (Ergo.)

Queſt. If any ſhould enquire, and ſay, Is not this Soul, or Spirit, ſomething that came from God, and is really part of God, and ſo goes to God again?

Anſw. No; Though it came from God, yet it is no part of God. If you caſt your eye on thoſe words of Chriſt, Mat. 10. 28. you will have an anſwer. 1. Were it God, it could not be capable, to be caſt by God into Hell, &c.

Anſw. 2. If that in man which is immortal, were part of God, it needed not to be ſanctified; but not only the body, but the p. 92ſoul, and alſo the ſpirit ſtands in need of being ſanctified, and kept blameleſs; ſee 1 Theſſ. 5.23. Let me adde one thing more, and that is this, I mean as to the immortality of the Soul

Anſw. 3. There is nothing in the world, that is of a dying nature, doth, or can ſatisfy the ſoul or ſpirit of a man: Now every thing naturally is ſatisfied with its like. Now were the ſoul of man, or all in man, of one nature, dying contents would ſatisfie it; but it cannot. (Ergo.)

I would have you but a little mind the ſad conſequences that muſt, and doth attend the owning, and holding the Soul to be mortal, and dye with the body.

1ſt. If the Soul be mortal, Then as its Nature is, ſo is its Property, or Quality, and Ability in its movings, and natural motions; and ſo it cannot move towards Immortality, but quite contrary. Now though we do hold, That man hath not power, ſavingly to act God-ward and Heaven-ward, but by the help of Grace, yet we know, there is principles in every man to act God-ward, and to ſeek after Immortality, even in very Heathens: Now were there not ſomthing of that nature, there would be no ſuch enquiries, nor movings; neither would, nay could, God judge the Heathens (Rom. 2.14, 15.) by a Law that is in their natures, were not this ſo.

p. 932dly. As we ſaid before, The Reſurrection is denied, upon the ground before expreſſed.

3dly. It naturally tends to make men Epicures; ſee Iſa. 22.12.

4ly. It takes off the great expectation of Saints in their longing and groaning for their departure, as Paul did, 2 Cor. 5.6, 8, for, what need they groan for a departure, if nothing at the departure were to be enjoyed?

5ly. It denies God to be the Father of Spirits, a Prerogative proper to God, diſtinct from men, Heb. 12.

6ly. It denies that dear and near Affinity and Communion of Spirits, which is the Joy of Saints, the Rejoycing of Angels, Heb. 12.22, 23, 24.

In the next place we would ſhew you in part, what are the Priviledges ſouls enjoy after they are departed;

Mind a few of the Priviledges that Saints enjoy when departed from the body.

1. They are preſent with God, 2 Cor. 5.8. We are confident, I ſay, and willing, rather to be abſent from the body, and to be preſent with the Lord.

2. We are by it freed from our Houſe, or ſad rotten Tabernacle.

3. We ſhall be freed from our Groanings, 2 Cor. 5.2, 4. For in this we groan earneſtly, p. 94deſiring to be cloathed upon with our Houſe which is from Heaven: For we that are in this Tabernacle do groan, being burthened, not for that we would 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 p. 95Intereſt 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.

p. 96Cauſe 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 p. 97before 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 p. 98to 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 p. 99not 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, onelyonly 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 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 weak… 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. p. 100I 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. Its 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. Its 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.

p. 1013dly. 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, p. 102as 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 p. 103proof 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 p. 104Prince 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.

p. 105NOw 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 time I ſpake from, with the bare mentioning of the Text, and the Doctrine I obſerved from thence; without any more but only the Text and Doctrine, and though I cannot mention them in order, yet as many as I can remember, I ſhall, wiſhing God may make proof and improvement of them, to them that reade them. And the firſt I ſhall mention is this, in

Gen. 48.21. (But it was not the firſt that ever I ſpake from, for I cannot, nor ſhall not ſet them down in order, as I tould you)

Doct. 1. It is the portion of the beſt of our Relations here below, to dye and be deprived each of other.

Doct. 2. The loſs of the beſt Relation cannot deprive a ſoul of the Priviledge of God's promiſed Preſence.

Doct. 3. The ſence of the enjoyment of God's preſence, bears up and ballances the Soul under the loſs or ſeparation of outward Relations.

1 Cor. 3.18.

Doct. 1. Thoſe that will be wiſe in a Goſpel-ſence, muſt become Fools.

Doct. 2. Thoſe that are yet in the worlds wiſdome, and not yet become Fools in a Goſpel-ſence, p. 106their ſtate is a ſtate of deceit: We raiſed all into one Doctrine; Thoſe that are not in a Goſpel-ſence become Fools, but are yet in the worlds wiſdome, their ſtate is not ſtanding, but a ſtate of deceit,

Iſa. 30.15.

Doct. It is God's way to crown and confirm his great works of Reſtoration by the pouring forth of his Spirit; and it is good for Saints to expect and wait for it: —This minding the time when, and the end.

Mark. 13.37.

Doct. Watching is a Duty proper for Saints alwayes to be imployed in.

Ezek. 22.14.

Doct. 1. There is a day when God will deal with men.

Doct. 2. There is no hearts nor hands of wicked men can endure that Day.

We reduced both into one Doctrine.

Notwithſtanding Gods Long-forbearance, and mens fooliſh-confidence or ſecurity; yet he hath a day to deal with wicked men, in which day hands and hearts, that is to ſay, all ſupports will fail them, or they will not be able to endure.

Cant. 2.15.

Doct. There are little, yet ſubtil evils attend the People of God, and hinder their growth, the ſence of which ſhould make them ſeek to Chriſt for a removal.

Zeph. 3.18.

Doct. In the latter dayes there will be in the Solemn Aſſemblys great cauſe of ſorrow; and to be really and candidly imployed in it, is kindly taken of God.

p. 107Matth. 12. latter end of ver. 44.

Doct. To have a fair appearance as to Form, yet in the heart to be empty as to Life and Power, doth not free but further the miſerable ſtate of that ſoul.

Iſa. 22. part of the 14. v.

Doct. Not to be imployed in the preſent work of our Generation, but neglect to anſwer God's Call to the preſent work of the day, is a ſad ſin, that God will ſurely puniſh.

1 Cor. 1.27. firſt part of the verſe.

Doct. It was the great deſign of God in his great and Goſpel-Work, to make choice of, or chuſe that which the world doth moſt undervalue.

Pſal. 69.32.

Doct. 1. God's Goodneſs to particular Saints, eſpecially upon Zions account, is matter of great joy and gladneſs.

Doct. 2. That Humble ſouls are only fit to meet God in ſuch imployment.

Doct. 3. It is not only propper to, but the Priviledge of Humble Souls to bleſs, or rejoyce in God's Goodneſs to particular Saints, or Zion in general.

All was reduced to one Doctrine;

The rejoycing at, or in the Goodneſs of God to particular Saints, eſpecially upon Zions account, is a Priviledge and Imployment proper only to Humble Souls.

Luke 21. firſt part of the 8th ver.

Doct. 1. It was Chriſt's care to forewarn Saint of Deceits.

Doct. 2. There is and will be variety of Deceits, or Deceivers.

p. 108Doct. 3. The ſence of the many Dece…ts or Deceivers ſhould cauſe Saints to take heed.

VVe reduced all into one Doctrine,

Doct. Saints aſwell as Sinners from the advice of Chriſt, and the ſence of Deceits, ought to take heed.

Pſal. 119.1.

Doct. There is a bleſſedneſs annexed to God's Wayes, but properly applicable to none but they that are Pure and Undefiled in them.

Iſa. 61.3.

Doct. 1. Though it be Chriſt's work to Proclaim and bring forth Comfort to all ſenſible ſinners, yet moſt eminently to Mourners in Sion.

Doct. 2. It is a commendable and comely Poſture for Saints in Sion to be Mourners.

Doct. 3. It is not a Saints preſent enjoyment, either of countenance or outward accommodation, but a future change, that is a Saints gain or ground of Comfort.

Doct. 4. What Saints appear to be, and are, in their outward condition, in their Sorrow and Sufferings; the quite contrary they will be when God appears to diſpence his promiſed Grace and Glory.

Doct. 5. It is a great part of a Saints Portion to bring glory to God.

Col. 4.2.

Doct. 1. It is the Duty of Saints not only to pray, but to continue in Prayer.

Doct. 2. Watchfulneſs in Prayer is, and ought to be a Saints practice.

Doct. 3. Thankfulneſs is part of a Saints compleat p. 109Performance of the duty of Prayer.

Firſt, Supplication.

2dly. Watchful Obſervation.

3dly. A thankful Application is comprehended in prayer.

Act. 15.30.

Doct. It was, and ought to be the Practice of the Members of Sion, eſpecially Miniſters, to enquire after the ſtate and condition of particular Souls.

Jer. 6.16.

Doct. They and they only proſecute, or ſeek Truth truly, that ſtand in the way of Truth while they ſeek after it.

Gal. 6.2.

Doct. 1. Among the People of God there are ſome that are under burthens.

Doct. 2. The Burthens of particular Saints are not only to be born by themſelves, but ought to be born by all.

Doct. 3. The Law of Chriſt is not performed, if that Duty be neglected.

Rev. 3. laſt part of the 1. v.

Doct. 1. Even in the Church of Chriſt there are ſome that have a name to live, and yet are dead.

Doct. 2. To have a name to live, and not have the Power and Life, but to be dead, is that which expoſeth the creature to the ſad ſence of Gods diſpleaſure.

VVe reduced all into one Doctrine;

To have a name to live, and yet have not the power of Life, but are dead; their outward propriety amongſt Saints will not free, but doth rather further their ſad cenſure from God's diſpleaſure.

p. 110Pſal. 23.4.

The preſence of God is a ſufficient ſupport to Saints in the loweſt ſtate, or the greateſt affliction: This in general, but in particular ſee

Doct. 1. Afflictions and Death is the portion of Saints.

Doct. 2. Not the leaſt, but the loweſt ſtate in Affliction is a Saints portion.

Doct. 3. This ſtate to Souls is but a ſhadow.

Doct. 4. In the loweſt ſtate of Affliction Saints have no cauſe of fear.

Doct. 5. God's preſence with Saints in the greateſt Afflicton removes fears: or, It is enough for ſouls in any ſtate, if God be with them.

Doct. 6. The true ſence not only of God's ſtrength in his Love, but ſouls profit by his laſhes, doth in times of trouble ſweetly uphold them.

Pſal. 135.4.

Doct. 1. There is a choice application of Gods choſen Ones to himſelf.

Doct. 2. The Choſen of God, or God's People are God's Treaſure.

Col. 2.6.

Doct. It is the duty of all that have received Chriſt, in all their walkings to walk in him.

2 Col. 1.9.

Doct. 1. It is the portion of the pretious People of God ſometimes, not only to be under the ſight, but the very Sentence of death.

Doct. 2. God's ſpecial end in laying his People p. 111ſo low is to keep them low in themſelves, and not to truſt in themſelves, but ſingly in God.

Pſal. 94.19.

Doct. God's Comforts and Conſolations, puts an end to mans diſtractions.

Gen. 49.11.

Take it as a Proviſo and Promiſe to the Church in Goſpel-times.

Doct. There is high and glorious enrichments comprehended in or under ſimple appearance in Goſpel-Appointments.

Rom. 8.6.

Doct. 1. Death dwels in, and is the portion of a Carnal mind.

Doct. 2. Life and Peace is a portion that doth accompany a ſpiritual mind.

Phil. 3.20.

Doct. All true Subjects of Heaven have their converſation in Heaven, whileſt here on Earth; the ſence of which ſhould cauſe them to walk as Saints amongst Sinners. Mind the foregoing verſes.

Pſal. 66.16.

Doct. That heart which doth regard iniquity, can make no improvements in his approaches to God by Prayer.

Pſal. 37.28.

Doct. Near ſociety with God, is a ſafe ſeat for Saints.

Cant. 1.2.

Doct. The neareſt communion with Chriſt is deareſt, and moſt deſired by that ſoul that is acquainted with him.

p. 112Pſal. 119.165.

Doct. 1. The People of God are enriched with a great and admirable peace.

Doct. 2. They that are enriched with the true Peace of God, are lovers of his Law.

Doct. 3. So far as ſouls are enriched with God's Peace, and ſo become lovers of his Law, ſo far they live above offences or ſtumblings.

Luke 14.28.

Doct. It is commendable in all especially any that undertakes work for God, to take in future dangers with preſent duties.

Jer. 2.14. firſt part.

Doct. For the Friends of God ſo to give way to ſin, as by it to bring themſelves into the ſtate of Servants, is a ſtate and condition that is ſad in God's ſight.

Cant 5.9.

Doct. The ſpiritual enrichments Saints enjoy from Chriſt, and by them declared to bare profeſſors, makes them to be at a ſtand. Or thus,

The glorious Riches Saints ſee in Chriſt, and their raiſed affections towards Chriſt being declared, makes bare profeſſors be at a ſtand.

1 Theſſ. 5.21.

Doct. 1. It is the duty of the People of God to try before they truſt.

Doct. 2. It is alſo God's Peoples duty in their tryals, whatſoever they find to be truth, to hold it faſt.

Pſal. 45.3.

Doct. 1. Chriſt is Sions King.

p. 113Doct. 2. There is effinity betwixt Chriſt and Chriſtians.

Doct. 3. Thoſe that are in union with Chriſt, are all glorious.

Doct. 4. The Glory of Zion, or Saints, is within.

Hoſ. 8.2. depending upon the firſt verſe, and relating to the third verſ.

Doct. 1. There was, and ſo there may be, a People among the Iſrael of God, that appear to lay claim to him, and affirm they know him, and yet live not with him, nor are owned by him.

Doct. 2. It is not mens Affirmation that can hinder God's Determination, in bringing his Judgements upon them that are falſe to him.

Pſal. 4.8. laſt part of ver. 11.

Doct. 1. There is nothing retained by God, from the People of God, that is good for them.

Doct. 2. It is not the bare Form, but the Uprightneſs, or upright frame of heart in the Form, that the Goodneſs of God in his Promiſes runs out to.

Nahum 1.7. Mind the time when it's ſpoke, and to whom, and what.

Doct. 1. The higheſt exerciſe of God's Wrath upon his Enemies, doth not nor cannot hinder his Love and Goodneſs to his own.

Doct. 2. There is no danger ſo desperate, but here is ſecurity and ſafety in God for his own.

Doct. 3. What ſoever God is in himſelf, he is the …me to his People in the worſt of times.

p. 114Dan. 6.10.

Doct. 1. Saints aſſurance of Sufferings ſhould not hinder or keep them off from their Service.

Doct. 2. Circumſtances in and about Saints Service in a Suffering-day, in ſome caſes may become Subſtances or Duties.

Doct. 3. Changes in mens minds, and Determinations or Concluſions in Councils, ſhould not make a ſtop or change in Saints way God-ward.

Deut. 33.29.

Doct. 1. God's People are a happy People.

Doct. 2. The Excellency of God's People is a matchleſs Excellency.

Doct. 3. God's People are a Saved People: Orthus; The Salvation of Gods People is in God.

Doct. 4. The Strength, or Life, or Excellency of all that belongs to Saints, is ſo, becauſe God is the ſame in that to them.

Doct. 5. As Saints are a People of Excellency upon God's account, ſo they are Objects of Envy to their Enemies.

Doct. 6. The Enemies of Gods People are Lyars, and they ſhall in God's ſeaſon find them ſo.

Doct. 7. Though it be the portion of the Saints in a ſuffering-day to be low; yet there is a ſeaſon for Saints to be exalted above their Enemies.

2. Chron. laſt part of verſ. 9.

Doct. For any Perſon or People to be inriched with the experiences of the prosperous enjoyment of Gods Preſence; and to leave that, and follow or …leave to any other thing, is to do fooliſhly.

p. 115Jer. 30.17.

Doct. 1. It's Saints or Zions portion, to be under wants or wounds.

Doct. 2. As it is Zions portion to be under Sufferings, ſo ſometime in the eye of Reaſon, to be loſt, or caſt off by it.

Doct. 3. When Zions Deliverance is moſt out of the eye and alſo the affections of men, its neareſt the accompliſhment, in anſwer to Gods Purpoſe and Promiſe. Or thus:

Doct. 4. When Zion is by men moſt forſaken, it's Gods ſeaſon to ſave.

2 Chron. 20. laſt part of ver. 15.

Doct. It is an encouraging comfort to a People or Nation, in any great Trouble, Tumults or Wars, ſenſibly to know God is engaged therein.

John 27.17.

Doct. It's an high Teſtimony of Love to Chriſt, and 'tis kindly taken by him, to be imployed in feeding or ſerving Chriſt's Lambs.

Job 23.10.

Doct. When Saints ſuffer under the Hand of God, and alſo under the Cenſures of men, then to be ſo ſenſible of their own integrity, as to center their ſatisfaction of it in the Knowledge of God, is a Comfort that will hold out in the worſt of times.

Mark 5.39, 40.

Doct. 1. It is that which ſometimes accompanies the work or undertakings of Chriſt, before they are accomaliſhed, to appear dead in the ſight or ſence of men.

p. 116Doct. 2. There is no cauſe to diſtruſt or doubt of …he Accompliſhment of Chriſts undertakings, though … ſeem dead in the ſight of men.

Doct. 3. When Chriſt's Ʋndertakings appear …ead in mens ſight, they are but aſleep in Chriſt's ſence.

Dearly beloved Friends, whoever you are that ſhall reade theſe Texts of Scripture, leſt you ſhould wonder why I inſert ſo many here, ſeing they can be of no great uſe; I muſt tell you the reaſon why I do it; It is, becauſe ſome have, as to theſe, laboured to incenſe many poor precious ſouls againſt me, as if I had abuſed the Scriptures in what I had obſerved; rendring me in that, as they have done in moſt things, as odious as they can, to the ears of many that never knew me; ſo I did intend to have inſerted more if I could, but theſe few I thought good to leave, in anſwer to ſome Friends deſires, for the ends aforeſaid; deſiring what weakneſs you find here, to cover it; and what good you find here, to improve it: and I beg that God may give you as much comfort in reading them, as I had in declaring them. And as for the Proofs and Uſes, the dear Lord make them for you, and to you: And God forgive them, who out of envy to me have not ſpared to throw dirt in the face of the Truth aſwel as me; But if God forgive them as freely as I do, as I beg he may, this ſin …ill not be laid to their charge. Amen, Amen.

p. 117In the next place, after mentioning ſome of the particular Scriptures, from which I have formerly ſpoke; I am engaged in my heart to leave a few Reaſons & Conſiderations to prove there is a God, without making uſe of Scripture, to convince Atheiſts; many of which I have met with both beyond Sea and here: and theſe Conſiderations may be of uſe to ſome who may meet with ſuch ſpirits, as well as I have done.

Now the way to prove that, without Scriptures, by bare Natural Reaſons, is as followeth.

Firſt, Conſider that all things that are, muſt be conſidered under theſe four heads. As,

Firſt, Such things as have only a being, and no more; as the Earth, Air, Water, and the Sky, &c.

Secondly, Such things as have being and life, but not ſence; as Herbs, Trees, Plants, &c.

Thirdly, Such things that have being, life and ſence, and no more; as all Beaſts, Birds and Fiſhes, &c.

Fourthly, Such things that have being, life, ſence and reaſon; as Men and Women.

Now under theſe Four is conſidered all the World: and if ſo, let us reaſon from all, and uſe but Reaſon truly, and you muſt confeſs, There muſt be a Power above each, as the only Cauſe of all; and that none of each is the cauſe of it ſelf, nor the cauſe of each other; and that you will ſee if you conſider theſe things.

p. 118Firſt, That which hath only a bare being, cannot be the Author and Cauſer of the reſt, and that for theſe Reaſons.

1. Every Effect is anſwerable and like the Cauſe; but here they are not alike, but differ in their very nature: for one hath a bare being; the reſt have being and life; or, being, life and ſence; or, being, life, ſence and reaſon. Now for the Effect to be ſo differing from its Cauſe in Nature, is contrary to Reaſon and Nature. For in all Cauſes there muſt be a unity between the Cauſe, and the thing or things cauſed.

2. It is againſt Nature, for any Cauſe naturally to cauſe or produce any Effect, to be a Lord over it ſelf. Now that which hath a being and life, is above that which hath a bare being; and that which hath being, life, ſence and reaſon, is made higher than either, and that is the creature Man, unto whom all theſe three former are ſervants, and he a Lord over each.

3. This is a maxim, That Bodies of themſelves have no movings. Now where there is no more in a thing than a bare being, it's but a bare body, and its motion is from the power of Life elſewhere; As for example, in a Clock, it cannot move without weights; and theſe weights, that have alſo a bare being or body, they muſt have a hand to put them on: and ſo all bodies that are bare beings, in their motions ſtill muſt relate to a power and life elſewhere. Now without motion there can be no propagation; ſo that a bare p. 119being, which is a body without life, cannot produce ſence and life, much leſs life, ſence and reaſon.

And now that which hath not only being, but life, that, or them, cannot be the chief original Cauſe, and that from theſe Conſiderations.

1. That which is the firſt Cauſe can ſubſiſt of it ſelf, without that which it doth produce; But Graſs, Herbs, and Trees or Plants cannot ſubſiſt, though they have being and life, without that which hath a bare being and no life, as the Earth, Air, Water, &c.

2. That which hath a bare being gives daily ſtrength and life to this that hath being and life; Now had that begun it ſelf, it would have had power to maintain it ſelf without that help.

3. That Graſs, Herbs, Trees, &c. were not the Beginners, but had a beginning, you may ſee clear; If you ſee the nature of one, you may ſee the nature of all: As thus; Is there a branch? it leads thee to the body from whence it came, and from the body of the Tree thou art led to the root, though it be within the ground; and from the root you are led to mind the kernel that fell to the ground from another Tree, &c. as the Cauſe of that Root; If no Kernel, no Root; if no Root, no Body; if no Body, no Branch: And then conſider from whence came that Kernel; and go backward, and what was it before it was a Tree? It was a Kernel; and a Kernel cannot be without a Tree: And then how came p. 120the firſt Tree? So there muſt be another Cauſe beſides themſelves, to be their Cauſe.

Now as to that, or them, that have being, life and ſence, That, or they, cannot be the Cauſe of other things, for the grounds firſt laid down: As to prove that which hath a bare being could not be the Cauſe, conſider thoſe grounds, and that will alſo prove this, I mean the firſt of the Reaſons. And now that they are not the Cauſe of themſelves you will clearly ſee, if you minde.

Firſt, Had thoſe been the firſt Cauſe of themſelves, they would have power to preſerve themſelves, and not ſuffer themſelves to be ſlaves and ſervants to that or them, that for power or ſtrength are inferiour to them; as Man is inferiour to the Beaſts for ſtrength and power, yet is as Lord and Maſter over them, which muſt be from a power above, that doth ſubject the ſtronger to the weaker, and that is God.

2dly. If ever they had power to make themſelves they have it ſtill, and if ſtill, why do they not ſtill do it? what needs there to be pairs or couples carried from place to place for generation? And beſides, do in this as you did by the Herbs and Plants, &c. go backward, and ſee what or who was the Cauſe of the firſt.

4. That which had being, life, ſence and reaſon (to wit) Man, was not the chief Author and Cauſe of the other Three, is clear from the Reaſon firſt laid down, in relation to that which hath but a bare being, in that there is and muſt be a p. 121congruity and likeneſs between the Cauſe and it ſelf, but here is none. Beſides,

If Man be the Cauſe of that which hath only a bare being, and that which had being, and life, and ſence, why doth he not do the like? and why doth he ſometimes periſh for want? &c.

And that he alſo was not the firſt Cauſe of himſelf, will appear from theſe Grounds.

1. If he had made himſelf, he would have had power to have kept himſelf from being unmade: for that power that hath ability to make, hath power to preſerve and keep it ſelf from being unmade, or diſſolved.

2. He would make men when he had a mind, if this were ſo. No Men and Woman that have a mind to have Children, would be without them; And when they would have a Son, they would not have a Daughter.

3. They would not have had defects & weakneſſes, but would have been all compleat without weakneſs and ſickneſs; and the longer they had been imployed, the more compleat they would have been.

4. They would have known themſelves before brought forth: for in making, always knowing goes with power, and power with underſtanding; and then before 'tis, it is known: but the contrary is ſeen daily.

5. There is ſomething in Man, that ſhews there is ſomething above him. Conſider what is the chiefeſt part in man, or of men; it is his p. 122Mind, that is above all the reſt in him; his Mind runs out to varieties, and goes up to the Heavens, and to the furtheſt part of the World, and yet ſits at home in the body; and this Mind of man that is above all other parts of man, and knows all, yet it doth not know it ſelf, ſo it's only knowable to ſomething above it; and there is nothing above it in man; therefore that above it is a power beyond it, and that is God. Beſides, the whole man cannot ſatisfie the mind, nor the mind, as the mind, cannot ſatisfie it ſelf, but it muſt be ſomething beſides it, and beyond it, and above it, that is better and higher, and that is God.

6. Many of the Reaſons which were expreſſed before in relation to the other three, if minded, will prove this, That man is not the chief Cauſe or firſt Original of himſelf.

Beſides theſe Reaſons from each particular there are and may be Reaſons drawn from all together, to prove that they are not their own Cauſe, nor the firſt and chief Original Cauſe of each other; but it muſt be from a higher, above all, before all, who is the Original Cauſe and Maker of all, and each; and the Conſiderations that will clearly prove it are theſe:

1. The admirable Congruity and Harmony that is between thoſe varieties of bodies; and though very different each from other, yet agree; which cannot be from themſelves, but from ſomething above them.

p. 1232. The admirable ſubmiſſion each to other, both in power and property, the greater to the leſſer, the higher to the lower; which cannot be from themſelves, but ſomething that is not them, but above and beyond them, and that is God.

3. The unexpreſſible ſubſiſtence each by other, and each from other, and ſo each conſidered in ſelf, which in ſuch contrary natures and varieties of properties could not naturally do it, were there not ſomething that is ſupernatural above all, and that is God.

4. A fourth Conſideration is upon the account of the furtheſt end of the leaſt and loweſt, and the ultimate end of the higheſt and chief.

From all which rightly minded and conſidered you muſt conclude, ſome power before all, and above all, as the Cauſe and chief Lord over all, and that is God.

Let us go over theſe Four a little larger in way of Contemplation, As

1. Of the Congruity and ſweet Harmony in thoſe varieties of Bodies. If you look upward you will ſee their infinit movings different, and yet not troubled each at other, nor to each other. If you look downwards you ſee the Sea continually moving above the Earth, and yet not paſſing there its bounds, but abides as two eſpouſed each to other. We alſo behold all the Creatures of different kinds and properties; and yet how do they concur and agree together! the tame p. 124ones abide in flocks among men for their uſe the wild ones that have ſtrength to deſtroy men they abide in Deſarts, as if they were agreed ſo to do. Sure this muſt be from a power beyond and above all theſe. And now go to Man, or into Man, that is an Abridgment of the whole Univerſe, a Body fit for all ſorts of movings, and a Soul without removing, makes the Body move which way it pleaſes, and by Reaſon guides and governs all in ſuch an admirable Congruity and Harmony, that it's clear that ſomething above all, muſt thus guide, lead and order all, and that is God.

2. Conſider the Strength and admirable Submiſſion each to other, though of great difference both in power and property, yet all acting as if each were ſervant to the reſt; the Heavens ſubmiſſively ſerve the Earth, and the Earth the Herbs, Plants and Graſs, and theſe ſerve the Cattel, and the Cattel ſerve Man, and Man ſerves the Ground by tilling and the Cattel by looking and providing for them: O the ſtrong reciprocal ſubmiſſion and ſervitude! this muſt be from a power beyond and above all, and that is God.

3. The unexpreſſible Subſiſtence. You ſee the Seas about the Earth, which ſeems continually to threaten the Earth, and yet keep within their bounds; the Earth heavy and maſſie, and yet notwithſtanding ſetled, or rather hangs in the Air: The Winter ſeems to deſtroy the p. 125Herbs, &c. the Summer again revives them; the Beaſts ſtronger than Men, and able to deſtroy them, and would do ſo, did not a higher power keep them in; and yet they ſubmit, and all ſubſiſt together: O this muſt be from a power above all, and that is God.

4. Conſider the furtheſt end of the leaſt, and the ultimate end of the chief; What is or can be leſs than a bare being; as Earth, Air, Water, &c. they have only a bare being: Now what is next to that but a not-being, and that is nothing; now this is a mixim, That between ſomething and nothing, let it be never ſo ſmall, yet there …s an infinit ſpace; And nothing but an infinit Power can bring ſomething out of nothing. Now before being, no being cannot cauſe a being, but it muſt be from another cauſe. Now go to the higheſt above Being, is Life, and above that is Life and Sence, and above that is Life, Sence and Reaſon, and that's in Man, &c. So he is the Chief. And what is chief in him? it is his mind and underſtanding, by which he knows all that is to be known; it can go up to Heaven and judge what's there; and to the furtheſt parts of the World, and to all parts at once, and yet ſit at home in 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.

p. 126Object. 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.