A state of glory for spirits of just men upon dissolution, demonstrated. A sermon preached in Pauls Church Aug. 30. 1657. before the Rt. Honourable the Lord Mayor and aldermen of the City of London. / By Tho: Goodvvin, D.D. president of Magd. Coll. Oxon.

TEXT.

Ver. 5.

Now He that hath wrought us for the self-same thing is GOD, who hath also given us the earnest of the Spirit.

THe current of the four former Verses running thus steadily along in this chanell; the streame in this verse continues still the same.

There is one word in this verse; [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For this self-same thing, God hath wrought us] which serves as a clue of thred drawn through the windings of the former verses to shew us, that one and the same Indi∣viduall Glory hath been carried on all along, and still is in this verse also. So then we see where we are.

What this self-same thing should be, ask the first verse and it will tell you, it is That house eternall in the Heavens, a building of God, prepared by him against the time that this earthly house is dissolved. Ask the second verse, it is the same house we grone to be clothed upon with, when the other is pulled down. Ask the fourth verse, and more plainly: It is that life, which succeeds this mortall life the soul now lives in this bo∣dy, and swallows up all the infirmities thereof. And then here it followes, Even for this self-same thing, &c. So then, if the glory of the separate soul be the subject of any of these verses, then of all, and so of this verse also.

And to be sure it cannot be that extraordinary way of entrance into Glory, by such a sudden change, both

of soul and body into glory, at once, without dissolution should be the self-same thing here aimed at. For it was not the lot of any of those Primitive Christians (of whom the Holy Ghost here speaks this) [He hath wrought us for this thing] that they should be in that manner chan∣ged, and so enter into glory: but the contrary. For they all, and all Saints since for these 1600 years, have put off their Tebernacles by death, as Peter did, and speaks of himself, 2. Pet. 1. 14. and therefore the Scripture (or Holy Ghost) foreseeing, as the phrase is, Gal. 3. 8. this change would be their fate, would not have uttered this of them, [God hath wrought us for this] whom he knew God had not designed thereunto.

Neither is it that those groaning desires spoken of in the foregoing verses, 2, 3, 4. is [that self-same thing] here (as some would) for indeed as Musculus well: If the Apostle had said, He that hath wrought this thing in us, &c. That expression might have carried it to such a sense: But he saith, He that wrought us for the self-same thing: And so 'tis not that desire of glory in us is spoken of: But us, our selves and souls as wrought for that glory.

If it be asked, what is the special proper scope of these words, as touching this glory of the Soul? The answer in generall, It is to give the Rationall part of this point, or demonstrative Reasons to evidence to belie∣vers, That indeed God hath thus ordained and prepared such a glory afore the Resurrection. And it is as if the Apostle had said, Look into your own souls, and con∣sider Gods dealings with you hitherto, viz.

First, the operation of his hands. For what other is the meaning or mysterie (sayes he) of all that God is

daily so at work at with you, in this life? What else is the end of all the workings of Grace in you, and of God that is the worker? This is his very design, He that hath wrought us (that is, our souls) for this very thing is God.

[ 2] Besides the evidence that work gives, there is also o∣ver and above the earnest of the Spirit given to your souls now whilest in your bodies, in joy, full of glories of the same kind (as earnest are) of what fulnesse of glory they are both capable of then, and shall be fil∣led with, when severed from your bodies, Who hath [al∣so] given us [the earnest] of the Spirit.

§.

We Preachers have it in use, as to alledge proofs of Scripture for the points or subjects we handle: So to give Reasons or Demonstrations of them. And so doth our Apostle here of this great point he had been trea∣ting of: and such Reasons or Demonstrations run of∣ten upon Harmony and Congruity of one Divine Thing or Truth kissing another. Also upon Becomingnesses or Meetnesses, that is, what it becometh the great God to do. For instance; In giving an account, why God in bringing many sons to glory, did choose to effect it by Christs death, rather than any other way. It became him (sayes he) Heb. 2. 10. For whom are all things, and by whom are all things, &c. And so in the point of the Resurrection, 1 Cor. 15. 21. Since by man came death, by man came also the resurrection of the dead; that is, it was congruous, harmonious, it should thus be; the one answering correspondently to the other. The like congruity will be found couched here, in Gods bringing souls to glory, afore that resurrection.

Now there are two sorts of harmonious Reasons couched in the fore-part of these words, He that wrought us for this, is God.

I. That it is Finis operis & operntis, The End of the Work it self upon us; and of God as an Effi∣cient working for an End: God hath wrought on us for this very thing.

II. It is Opus Dignum Deo Authore, A Work as he is the great God, and as a thing worthy and becoming of God as the Author of it: He that hath wrought us for this thing, is GOD.

There is a third point to be superadded; and that is, It is the Interest of all three Persons: Which how clear∣ly evidenced out of the Text, will appear, when I have dispatched these former Doctrines.

I. Doctrine.

That it is a strong Argument, that God hath pro∣vided a Glory for separate Souls hereafter, That He hath wrought us, and wrought on us a Work of Grace in this life.

Ere the Reason of this will appear, I must first open three things, natural to the words: which will serve as materials, out of which to make forth that Argu∣ment.

First, that the Thing here said to be wrought, is Grace or Holiness; which is a preparation unto Glory. (1.) Grace is the Work. And so, Phil. 1. 6. termed, The good Work. A frame of Spirit, created to good Works: Eph. 2. 10. We are his Workmanship, created unto good Works. The Text here sayes, Who hath wrought us: There si∣milarly, We are his WORKMANSHIP. And (2.) Se∣condly, this Work is a preparation to Glory. For, for one

thing to be first wrought in order to another, is a pre∣paration thereunto. Now saith the Text, He hath wrought us for this thing; and Rom. 9. 23. it is in termi∣nis, The vessels of Mercy, which he had AFORE PRE∣PARED TO GLORY; which was by working Holi∣ness: for it follows, ver. 24. Even us whom he hath called. Likewise. Col. 1. 12. Who hath MADE us MEET to be partakers of the inheritance of the SAINTS in light: Meet by making us Saints. So then, Had prepared, Hath made Meet, is all one with, Who hath wrought us for this thing. Here

[ 2] The second, what is the principal Subject wrought up∣on, or prepared and made meet for Glory: 'Tis cer∣tainly the Soul, in analogie to the phrase here. We use to say (when we speak of our Conversion) Since my soul was wrought on. And though the Body is said to be san∣ctified, 1 Thess. 5. 23. yet the immediate subject is the Soul; and that primitively, originally: the Body by derivation from the Soul. And hence it is, the Soul (when a man dies) carries with it all the Grace by inhe∣rency: All flesh is grass which withers; that is, the Body with all the appurtenances, saith Peter, 1 Epist. c. 1. v. 24. But you, having purified your Souls, being born again of incorruptible seed (our Bodies are made of corruptible seed, which is the opposition there) by the Word of God, which lives and abides for ever: And this is the Word (he sayes he means) which by the Gospel is preached (eve∣ry day) unto you, ver. 25. and by preaching is engrafted in your Souls, purifying [your Souls] ver. 22. In no other subject doth that Word (as preached) for ever abide. For the Body rots, and in the grave hath not an inherent, but a relative Holiness, (such as the Epis∣copal Brethren would have to be in Churches conse∣crated

by them) because once it was the Temple of the Holy Ghost, who dwells in us.

And that it is the Soul the Apostle hath here in his eye, in this discourse of his in my Text, as that which he intends the Subject here wrought upon, appears, if we consult the Well-head of his discourse about the Soul, which is the 16 ver. of the 4 Chap. Our inward man (sayes he) is renewed, &c. (there is your wrought upon here) whilst the outward (the Body) perisheth. Which Soul, in being call'd the inward man, connotates at once both Grace and the Soul conjuct together, and distinct from the Body, as well as from Sin and Corruption. Elswhere it is declared the subject first and originally wrought on, Eph. 4. 23. Be renewed [in the Spirit of your mindes.] Look round about the Text, and what is the [US] wrought on? plainly this Inward man, by the Coherence afore and after. Ask ver. 1. If our earthly tabernacle (that is, our Body) be dissolved, WE have, &c. that is, This inner man, our Souls, have; for the Body is supposed dissolved. So likewise, ver. 4. [WE] in this tabernacle, that is, our Souls in these Bodies. More expresly after, ver. 8. our very Souls not onely whilst in our Bodies but when sepa∣rate from our Bodies, have the [WE] given them; We are willing to be absent from the body, and present with the Lord. The We present with the Lord, and ab∣sent from the Body, is nor can be no other than a separate Soul in its estate of widowhood. And so here, ver. 5. Hath wrought US: The Soul bears the Person, carries away the Grace with it.

[ 3] Add to this, the Time here specified in the Text, in which we are wrought upon: It is but this life, and during the term thereof. Hath wrought us, sayes

the Apostle;* 1.1 not in the future. Who shall work us for it: That [hath wrought] referring to the work of Conversion at the first, Who [HATH MADE] us meet to be partakers, &c. Col. 1. 12. and who doth continue still to work us; the Preterperfect being often put by the Apostle for the Present, God renewing the inner man DAY BY DAY, Chap. 4. 16. So working upon it, in order to this self-same thing, continually. Un∣to which words there, these here have an evident aspect; yet so, as that time of working is but during this life: For it is whilst the outward man is mouldring, and that by afflictions, which during this moment work an eternal weight of glory, ver. 17. and that is expresly said to be but this present time, Rom. 8. So then, there is NO PARABIT in that other world: But as Solomon sayes of man, There is no work after this life; No re∣membrance, sayes David:* 1.2 namely, which hath any in∣fluence into a mans Eternity.* 1.3 So there is no working upon us in order thereunto, after death: God hath done his Do [hath wrought] and man hath finish'd his course; as Paul of himself, and in this Chapter of my Text, ver. 10. Every man receiveth the things done in his body, be they good or evil. Those things that are done in this Body onely; therefore onely what in this life he hath wrought. And for this he hath wrought us, (says the Text.)

§.

These things premised, I come to the Argument to be raised out of them, to prove the Point in hand.

[ 1] First, that Grace or Holinesse, because they are im∣mediately wrought in the Soul, that therefore when the

body dyes the soul shall be taken up into life. That this is a meet and congruous ordination of God, the Scripture it self owns, and seems so to pitch the rea∣son of it, in Rom. 8. 10, 11. And if Christ be in you the body is dead, because of sin: but the Spirit is life, because of righteousnesse. But if the spirit of him that raised us Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you. He gives an account of what is to become hereafter both of the bodies and souls of them in whom Christ is. (1.) First, for the bo∣dy, that is condemned to die, The body is dead because of sin. By Body I understand the same which he in the 11. verse termes the mortall body to be raised up, which (sayes he) is dead, that is, appointed to die, as one sen∣tenced to death you term a dead man. And this [be∣cause of sinne.] It was meet that that first threat∣ning of dying should have some effect to evidence the truth of God therein. Onely God is favourable in his ordination in this, that he arresteth but the Body, the lesse principall debtor. But that (to be sure) shall pay for it: It is appointed to all men once to die, even for men that are in Christ, as this place of the Romans hath it. Then (2.) followes, what remains the soul of such an one when the body dyes. [But] sayes he, (speaking by way of exception, and contrary fate too) The Spirit is life, because of righteousnesse. The Spirit is the Soul in contradistinction to the Body. This, when the body dies, is [Life] He sayes not living onely, or im∣mortall; but is swallowed up into life: And why? because of righteousnesse, which is Christs image; and so preserves, and by Gods ordination upon dying, ele∣vates the soul, which is the immediate and original sub∣ject

of it, (which is the point in hand.) For this thing it is, God hath wrought it. But then because the Quaerie would be, Shall this body for ever remain dead, because of (this first) sin, and bear this punishment for ever? No: Therefore (3.) he addes, He that raised up Christ from the dead, shall also quicken your mortall bodies. So at last, and then bringing both body and soul together un∣to compleat glory.

And the congruity of reason that is for this appoint∣ment, is observable, something like to that 1 Cor. 15. As by man came death, so by man came also the resurrecti∣on from the dead. For that sin that condemned us to this death, we had from the first Adam by bodily gene∣ration, as the channell or means of conveying it, who was (as other) Father of our flesh.

The arrest therefore goes forth against the body, which we had from that Adam, because of that sin, con∣veyed by means of our bodies: for though I must not say the body defiles the soul, or of it self is the imme∣diate subject of sin; yet the originall means or channel through which it comes down, and is derived unto us, is the generation of our bodies. The Body therefore con∣gruously payes for this, and the death thereof is a means to let sin out of the world, as the propagating it was a means to bring sin in: but an holy soul or spirit which is the Off-spring of God, having now true holinesse and righteousnesse from the second Adam communicated to it, and abiding in it; and being not onely the immedi∣ate subject thereof, but further, the first and originall subject, from and by which it is derived unto the body. The womb, into which that immortall seed was first cast, and in which the inward man is formed, and in re∣spect of a constant abiding in which it is that seed is

termed incorruptible. Hence therefore, sayes God of this Soul, [It is life] It shall live when this Body dies. There is nothing of Christs Image, but is ordained to abide for ever.* 1.4 Charity never fails, His Righteousness endures for ever;* 1.5 and therefore is ordained to conserve and elevate unto life the subject it is in, and that is the Soul. This, as a foundation of the substantial parts of this first Reason, out of this one Scripture, thus direct∣ly and explicitly holding this forth.

§.

I come (2.) to the Argumentation it self, which ariseth out of these things laid together. (1.) That the Soul is the immediate Subject of Grace. (2.) The first and Primitive Susceptive thereof. (3) And it self is alone and immediately capable of Glory, which Grace is a preparation to. And (4.) that God afore our deaths hath wrought all of Grace he intends to work, in pre∣paration to Glory. Out of all these a strong Argu∣ment doth arise, That such a Soul upon death shall be admitted unto Glory; and not be put to stay till the time of the Resurrection, when both Soul and Body shall be joyned again together. And that this holdeth a just and meet conveniency upon each, or at least, all these grounds, when put together.

[ 1] First, consider the Soul as the immediate subject of this working and preparation for Glory. Hence there∣fore this will at least arise, That the inherency or abi∣ding of this Grace wrought in this Soul, depends not upon its conjunction with the Body; but so as it re∣mains as an everlasting and perpetual conserver of that Grace stampt on it; yea, and carries it all with it self, as a rich Treasure innate unto it where-ever it

goes, when separate from the Body. I say, it either hath in it, or appertaining unto it, all that hath been wrought for it, either in it, or by it. Revel. 14. 13. Blessed are the Dead which die in the Lord: [And their Works do follow them] They go to Heaven with them, and after them. And in what subject else is it that the Seed of God remains incorruptible,* 1.6 or the Word of God abides for ever?* 1.7 Or how else comes that saying to be performed, 1 Joh. 2. 17. He that doth the will of God endures for ever? Having therefore all these riches by it, and as complete (as, here, it shall be;) Meet it is, it should partake the benefit thereof, and live upon them now when it is single and alone, and in its wi∣dows condition. And it is an opportune season, that by a Glory given it for that holiness, this should now appear, That it was the Soul which was the sole in∣trinsick and immediate Receptive of all this Holiness. This the first. Adde also,

[ 2] Secondly, its being the first and primitive subject of Holiness, from which it is derivatively in the body. Meet it was this Soul should not be deferred till the appurtenance of it be united to it, but be served first, and admitted into that Glory ordained; and by having it self first possession given of that inheritance, the Body might in its season be admitted derivatively thereinto from it,* 1.8 after that renewed union with it by the Resurrection. Reason good, that look, as, in pri∣ority, Grace, the preparation unto Glory, was wrought: So, in that order of priority, Glory it self should be communicated. And therefore seeing its fate is to a∣bide awhile alone; therefore first to enjoy, and drink both the juyce and the fruit of that Vine it is the Root of.

And (3.) it being in it self, when separate, as imme∣diately capable of this Glory, as when it shall be again united to the Body: For what is the Essential of Glo∣ry, the substance of that Life that swallows up all? But (as we said on ver 4.) Gods immediate Presence, and our knowing him face to face, as we are known. Now of this the Apostle doth in these 6, 7 and 8 ver∣ses, expresly inform us, That the separate Soul is not onely capable thereof, but that it then begins to en∣joy it: Therefore (sayes he) we are alwayes confident, knowing that whilst we are in the body, we are absent from the Lord; (For we walk by faith, not by sight.) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Where to be pre∣sent with the Lord, and to live by sight, is expresly made the priviledge of a Soul absent from the body; which can mean no other state, than that of the Soul between the death of the Body, and the Resurrection. For whilst it is present in the body afore death, it is absent from the Lord; and when it shall be present with the Lord, af∣ter the Resurrection, it shall not then be any more ab∣sent from the body. This conjunction therefore of ab∣sent from the body, and present with the Lord, falls out in no state else, but onely in that interim or space of time between. And let us withall view this Place in the light, (by bringing the one to the other) which that passage, 1 Cor. 13. 12. doth cast upon it: For now we see through a glass darkly, but then face to face; now I know in part, but then shall I know, even as also I am known. [To see as in a glass darkly] there, is to [walk by faith] here: But to see face to face, and to know God as we are known, (so there) is all one; and to attain to sight, and to be in Christs presence (here.) And

to be sure, the Body is in no estate whatever capable of knowing God, as we are known of him: None durst ever ever affirm that. For besides that, the Spiritual Knowledge of God is proper to an Intellectual nature: Further, So to know God, as God known us, and so to be elevated to the similitude of Gods understanding, is not communicable to the Body. We may as well dare to affirm God himself to be a Body, as that our bodies are capable of ever being raised up thus to know God. Hence therefore, whether the Soul be out of the body, as after Death, or so in the body, as it shall be after the Resurrection; yet still it is the Soul that is immediately alone capable of that sight and knowledge of God. And therefore seeing it depends not on the body, it is as well capable of it afore the Resurrection without the bo∣dy, as after the Resurrection in the body.

Onely this must be added, That whilst indeed the Soul is at home in this body, (this earthly tabernacle) it is not capable of this sight, of the Glory of God, that is, so as to continue in the body, and enjoy it; for it would crack this earthen vessel: as 1 Cor. 15. 50. Flesh and blood cannot inherit the Kingdome of God. And al∣though Paul, as a stander-by, was an over-hearer, and an eye-witness (by way of Revelation and Vision) of what the Spirits of just men in Glory do enjoy:* 1.9 Even as on the contrary, the Angels are often standers-by on Earth, and overseers of us, what is therein done, (as the phrase is, Zech. 3. 7.) yet he was not estated into it, or admitted a possessor thereof himself, no more than Angels into an earthly estate; and therefore could not say, whether the Revelation vouchsafed him, might not be in the body, as well as out of it: Whereas God had otherwise long since peremptorily determined that

question, That no man could see God, and live; that is, at once continue in this body, and see him face to face. And Paul here in my Text also determines it, That whilst we are at home in the body, (as now) we are absent from the Lord: They are two incompatible estates. But still when that which, thus, lets (this body) is taken out of the way, the Soul it self is sufficiently capable, as truly as ever it shall be.

§.

But if this Argument from these be yet judged not home enough, but short; Then let us in the fourth place added what force the third Premise will give to it, concerning the Time of Gods working on us, to drive all closer home; namely, That God hath wrought upon the Soul in this life, all that he ever means to work, by way of preparation for Glory. For this thing God [hath wrought us] which though it might with the Enlarge∣ments and Sub-arguments that now shall follow, be made an Argument alone; yet I choose to cast it into this total, to make the whole the more strong.

Therefore (4.) gather up the Demonstrations thus: If the Soul be the immediate and first subject of Grace, which is a preparation to Glory, and capable of this Glory, when out of the body; And God, the great A∣gent or Worker, hath wrought all that ever he means to work in it, this way, by way of preparation to Glory: Then, as Peter said in the case of admitting the Gentiles to Baptism,* 1.10 What should hinder that these Souls should not be glorified, instantly, when out of their bodies? If indeed, as the Papists, and corrupted Jews and Hea∣thens have feigned, there were any work to be after wrought, a Purgatory, or the like; Then a Demurre

or Caveat might be yet put in, to suspend this their ad∣mission into glory: But the contrary being the truth, then, &c. Now the strength of the Argument from this latter, superadded to the rest, stands upon two strong Grounds.

First, if we consider what is common to God in this with all other, but ordinary wise Efficients or Workers, that are intent upon their Ends, which must be given to him, the onely Wise, All-powerful God, (who is here said, as an Efficient, to work us for this End.) When any ordinary Efficient hath brought his Work to a pe∣riod, and done as much to such or such an End as he means to do, he delays not to accomplish his End, and bring it to execution; unless some over-powring im∣pediment do lie in his way to it. If you have bestow∣ed long and great Cost upon any of your Children, to fit and prepare them for any Imployment; The Uni∣versity suppose, or other Calling; Do you then let these your Children lie Truants, idle, and asleep at home, and not put them forth to that which you at first de∣signed that their Education unto? Will you suffer them (in this case) to lose their time, Do you know how to do good to your Children? and doth not God? We see God doth thus in nature. We say, when the Matter is as fully prepared as ever it shall be, that the form en∣ters without delay: Now Grace is expresly termed a preparation to Glory. Also God doth observe this in working of Grace it self, when the Soul is as fully humbled and emptied, and thereby prepared for the Lord, by John Baptists Ministry, as he means to pre∣pare it; the Work of justifying Faith presently follows. In all his Dispensations of Judgements or Mercies, he observes the same. When mens sins are at full (as of

the Amorites) he stays not a moment to execute Judge∣ment: So in answering the Faith of his People waiting on him for Mercies. And thus it is for Glory; I have glorified thee on earth, (the onely place and condition of our glorifying God) I have finished the work thou gavest me to do: And now (what now, and presently now remained there, follows) glorifie me, &c. Thus spake Christ our Pattern.

Secondly, there is this further falls out, in this Case and Condition, of such a Soul, as doth indeed call for this out of a kinde of necessity, and not of congruity onely. For whereas by Gods Ordination there are two wayes of Communion with him, and but two, unto all Eternity; either that of Faith, which we have at pre∣sent; and of Sight, which is for hereafter. Into these two, the Apostle resolves all Gods Dispensations to us, ver. 7. of this Chapter, We walk by faith, (namely, in this life) not by sight. And again, 1 Cor. 13. 12. [Now] we see in a glass, [Then] face to face. These two [Now] and [Then] do divide the Dispensations for Eternity of time to come. The like in Peter, 1 Epist. 1. 8. In whom though [Now] you see him not, (as you one day shall) yet believing: If therefore when the Soul goes out of the Body, that way of communion with God by Faith utterly ceaseth(a) 1.11, that door and passage will be quite shut up; God having(b) 1.12 fulfilled all the work of faith (The work of God) with power, that ever he in∣tendeth: Then surely Sight must succeed according to Gods Ordination, or otherwise this would inevitably follow, That the Soul would be for that interim, until the Resurrection, cut off from all communion with God, whatever; having yet all its acquired holiness of Sanctification abiding in it, and Righteousness accom∣panying

of it all that while. Look therefore as a Childe hath two, and but two wayes of living, and when the one ceaseth, the other succeeds, or Death would follow: In the Womb it lives by nourishment from the Navel, without so much as breathing at the mouth: but it no sooner comes into the world, but that former means is cut off, and it liveth by breath, and taking in nourish∣ment by the mouth, or it must instantly die. So stands the case with the Soul here between Faith and Sight: So that we must either affirm, That the Soul dies to all spiritual actings and communion with God until the Resurrection, which those Scriptures so much do con∣tradict,* 1.13 He that believeth hath eternal life, &c. and shall never (no not for a moment) die;* 1.14 (and in those Promi∣ses it is not simply a sluggish Immortality, but to live, and act, and enjoy God (which is our life) must needs be meant:) Or we must on the other side affirm, That the life of Faith ceasing, and God yet having that way wrought all that ever he intendeth, That then, Sight of God face to face must come in its place: which in∣deed the Apostle in that 1 Cor. 13. affirms in saying, ver. 10. When that which is perfect is come, then that which is but in part is done away. There is not an utter ceasing of the imperfect, and then an interval or long space of time to come between; and then, that which is perfect is to come: but the imperfect is done away by the very coming of that which is thus perfect. And in the 12th Verse he explains himself, That the imper∣fect is this our seeing [Now] in a glass darkly, that is, by Faith; and that perfect, to be that seeing God face to face, as that which presently entertains us in that o∣ther world. Nay, the Apostle admits not so much as a moment of cessation, but sayes, That the imperfect is

done away, (v. 10.) and vanisheth, (as v. 8.) by the coming in of the perfect upon it: and so the imperfect, namely, [Faith] is swallowed up of the perfect, namely, [Sight.] Now if we thus grant (as we must) this separate Soul to have this sight, or nothing now left it, to enjoy God any way by; Then it is no other than Glory, it is admitted un∣to: For, the sight of God face to face, and to know as we are known, is the very essence of Glory, as it differs from Faith. Neither indeed is that ultimate Enjoyment, or hap∣piness in God, which Souls shall have after the Resurre∣ction, any other (in Name or Thing) than the sight of God, as it is thus distinguished from Faith; and therefore the soul is now admitted to the same enjoyment it shall be Then for Kind, although it shall be then raised and in∣tended unto far higher degrees of Perfection.

§.

And for a Conclusion of this first Point, that which follows in that place lately cited out of 1 Pet. 1. v. 9. Re∣ceiving the end of your faith, the salvation of your souls, may as fitly serve for the confirmation of all these latter fore-going Notions, as to any other sense Interpreters have affixed.

I am aware how these words, Receiving the end of your faith, the salvation of your souls, are interpreted of that joy unspeakable, and full of glory, which the Verse afore had spoken of, In whom though, Now, ye see him not, yet believing, ye rejoyce with joy unspeakable and full of glory, so as, in those joyes vouchsafed the Saints are said to receive the salvation of their souls, as being the earnest of it in the same kind, and so a part of the Re∣ward of Faith received in hand (as we say) and vouchsa∣fed over and above the ordinary way of living by Faith. This Interpretation I no way gainsay, nor will go about to exclude: for I know it doth consist with

that other I am about to give, and is subordinate to it: But if this Sense should obtain, that it were, Directly, Alone intended, yet by consequence, and at the rebound, it doth strongly argue the point in Hand. For if whilest Faith continues, God is pleased to vouchsafe such joyes, much more when faith ceaseth, He will vouchsafe a ful∣ler Enjoyment: for why else are these present joyes termed Salvation? That is, in a sort part of the taking possession of Salvation aforehand, and that as distinct from the Right to Salvation, which Faith in ordinary gives without such joyes at all times to all believers: they have the name given them, as being an earnest of the same kind, of that greater summe. And again, why are these present joyes termed the Salvation of their SOULS? But because they are intended by God, (being also, now wrought immediately in the Soul, without the body's influence) to be an earnest that it is their Souls, when without their bodies, shall have that fuller possession given them; and so this earnest assigneth this payment to be made to this Legatee, the SOUL specifi∣ed as the first receiver of it. [2.] Every payment having a day, or set time appointed for it, which the earnest ob∣ligeth the trustee unto, as well as to make payment it self, and useth to be at the end of the performance on his part to whom the contract is made, this therefore is as elegantly designed to be the end of their faith; there's the day of payment. And [3.] it would be hard to think that God should give forth joyes whilest faith continues; and then for so long a time as till the Resur∣rection withdraw all communication of himself, both of faith and joy (through sight) also. Surely they are not left worse than in this life they were.

I also know, the Soul being the eminent part of man, is often in Scripture, by a Synecdoche, put for the whole

And I must not deny but that ultimately it is intended here, it extending it self to the whole of Salvation first, and last after Faith ended. Which sense on the o∣ther hand many interpreters are for.

I onely contend for this, That the salvation of the soul is intended also of that Salvation which falls out in the midst between these joyes (the earnest) in this life, and that ultimate Salvation at the Resurrection, that is the Salvation of the Soul, whilest separate, as being the next. It hath a weight in it that Salvation and Dam∣nation should so often be said to be of the soul by Christ himself, as Mat. 26. 16. What shall it profit a man to gain the whole word (and so provide for his body) and lose his own soul? And again, in speaking of the Soul as consi∣dered apart from the Body, Mat. 10. 28. Fear not them that are able to kill but the body, and are not able to kill the soul. But that which is more conjunct to my pur∣pose; it is observable, that this our Apostle Peter should choose to use in this Epistle, more than any o∣ther Apostle, this phrase of [Soul] in relation to Sal∣vation, either as being the eminent subject, and some∣times as the single subject both of Grace and Salvati∣on: So in this Chapter, You have purified your souls, &c. as the immediate susceptive of the incorruptible seed (as was observed.) Then again, in ch. 2. 11. Abstain from fleshly lusts which war [against the soul] and 8. 25. Ye are returned to the Bishop of your Souls. Which he speaks as being the eminent part, and (upon separation from the body) the speciall charge he hath pastorall care of. And more directly to our purpose, ch. 4. last v. he ex∣horts them when they come to die, to commit their souls to God, as then being to be separate from their bo∣dies. Now it were hard to think that this Salvation to

come should bear the title and name of the salvation of the soul in this and other Scriptures;* 1.15 and that yet when this Soul shall in the other world come to subsist for a long time single and alone,* 1.16 and then be properly and without figure: A meer soul without a body, a lone∣some soul: That during that state it should not be the subject of this Salvation, and so intended here, when more properly and literally, if ever, it is the salvation of the soul. And it would be yet more strange, that the phrase, salvation of the soul, should be wholly restrained unto that estate of the soul, when remitted to the body at the Resurrection, and onely unto that; And that word the soul should serve onely synecdochically as a part put to signifie the whole man, as then it is to be raised up: but especially, it were strangest of all, if it should be confined and limited in this place of Peter, wherein this salvation of the soul is set forth for the comfort of such as were to lay down their tabernacles of their bo∣dies for Christ (as this Peter speaks of himself in the next Epistle) and whose faith was then to cease with their lives, whose expectations therefore he would in this case certainly pitch upon that salvation of the soul which was next, which is this of the soul separate. To confirm all which,

That which further invited me to this place, was this phrase [The end of your Faith] especially upon the con∣sideration that he speaks it unto, such Christians, who in those times were (as he foretels, ch. 4. v. 4.) shortly to be martyred, and at present were sorely tried (v. 7. of this Chapter) and in the last verse of the fourth, he thereup∣on instructeth and exhorteth them to commit their souls (when they come to die) to be kept by God: And so under∣stood in a proper and literall sense, this salvation of their

souls is in all respects termed The end of their Faith.

First, in that it is the next and immediate event that Faith ends and determines in, as Death is said to be the end of life. So noting forth, that when Faith ends, this Salvation of the Soul begins and succeeds it. The end of a thing signifies the immediate event, issue, period thereof. As of wicked men it is said, whose end is destru∣ction, Phil. 3. & Heb. 10. last v. Apostasy & unbelief are said to be a drawing back unto perdition. And on the con∣trary, there Faith is termed a believing to the salvation of the soul: And both note out the finall event and conse∣quent of each, and salvation of the soul to be the end of faith, when men continue and go on to believe, untill their faith arriveth at, & attaineth this Salvation of the Soul. To this sense also, Rom. 6. 22. You have your fruit in holinesse, and the [end] everlasting life. And the A∣postle Peter having in the foregoing verses celebrated the fruits and workings of their faith in this life, as in supporting them gloriously under the sorest trials, v. 7. and then sometimes filling their hearts with joy unspea∣kable and glorious, v. 8. he here at last concludeth with what will be the end or issue of it in that other life, when faith it self shall cease; and what it is that then they shall receive, Receiving (after all this) the end of your faith, the salvation of your souls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the pre∣sent, by a frequent and usual Enallage of time, being put for the future: for ye shall receive (or being about to re∣ceive) to shew the certainty of it: that when Faith shall end, you may be sure on't, even of that Salvation (that great Salvation so spoken of by the Prophets, v. 10.) of your souls, which as it hath no end to be put unto it, as Faith hath: so no interruption or space of time to come between (during which your souls should not

be actually saved) A salvation of your souls singly (whilest through death they shall so exist) as well as of the same souls primarily, and more eminently, when both soul and body shall be reunited.

2. The end of your Faith, that is, of your aims and expectations in your Faith: the end importing the aim or expectation, which is also a proper and literall sense of that word. And upon this account also the sal∣vation of the soul, when they should die, that being the very next thing their eyes must needs be upon, is there∣fore here intended.

And 3. The end of your faith, that is, as being that for which the great God (who keeps us by his power through faith unto salvation, v. 5.) hath wrought this faith in you. Accordingly we find it termed the work of faith, 1 Thes. 1. 3. Which when God hath fully wrought, and brought to that degree he aimed at in this life; (or to use the Apostles own expression of it, 2 Thes. 1. 11. when God hath fulfilled the work of faith with power, he then crowneth it with this Salvation of the Soul without end. As James speaks of Patience, when it hath had its perfect work, ch. 1. 4. compared with v. 12. and so speaks my Text, for this self-same thing he hath wrought us. And therefore when this Faith shall cease which he wrought for this, he will attain his end without delay: & you (says he) shall attain your end also: and Faith thus ceasing if this salvation of the soul did not succenturiate and re∣cruit it anew, the end of this Faith were wholly and al∣together present destructive losse unto the soul in its well-being untill the Resurrection.

4. The [End] signifies the perfection and consum∣mation of any thing,* 1.17 as Christ is said to be the End of the Law, Rom. 10. 4. and so the meaning is, That your

faith, which is but an imperfect knowing God, shall then, when it ceaseth, be swallowed up of sight, (which is all one with that salvation here) tanquam perfectibile, a perfection, as that which is imperfect is said to be by that which is perfect, 1 Cor. 13. 10. Thus much for the literal and proper import of the word [End.]

Now then. if we take the word [End] in its pro∣per meaning, and the word [Soul] likewise in its native proper meaning also, which sense in Reason should be first served (when the scope will bear it) then it makes for that purpose, more fitly, which we have had in hand.

§.

That nothing may be wanting in this last place cited, to make up all the particulars in the fore-going Sections insisted on: So it is, that the Apostle Peter doth fur∣ther plainly insinuate, That this salvation (here) con∣sisteth in the sight and vision of Christ (which was one particular afore-mentioned) accompanied with joy un∣speakable, and glorious. The Coherence (if observed) makes this forth clearly: For whereas in the Verse im∣mediately fore-going, he had commended their present state of faith by this, Whom [NOW] though you see not, yet believing, rejoyce with joy unspeakable, and glo∣rious. That [NOW] you see not, (in this life) is set in opposition, and carries a promise with it of a Time to come, wherein they should see, even as Christ said to his Disciples, Joh. 13. 33, & 36. compared, Whither I go, I [NOW] say to you, ye cannot come; but thou shalt follow me [AFTERWARDS]. So here [NOW] believing, (which is the Principle at the present which you live upon) you see him not; but when the end of your faith shall come, you shall then see him; and in

this it is consisteth the salvation of your souls. So that still it carries on what I have afore spoken unto, That when Faith ceaseth, Sight cometh; yea, perfects and swallows it up, as was said even now, out of 1 Cor. 13.

And let me adde this, That the Apostle on purpose doth bring in the mention of this supereminent fruit of faith, (Even Now when we see not) that believing, ye yet rejoyce with joy unspeakable and glorious: On pur∣pose, I say, to make way for the raising up their thoughts and apprehensions, how infinitely transcending that salvation of their souls must be, when Faith ending, they attain to Sight, To see him face to face, whom their souls have loved: It is implicitly as if he had said unto them, Oh! think with your selves, what Joy, what Glory that must needs be, which exceedeth and surpasseth this that now accompanies your faith, in an answerable proportion, as much as sight of Christs pre∣sence, and face to face, must be supposed to excel the knowledge of him by faith, which sees him but as absent, darkly!

And further, give me leave to improve this No∣tion: You may take this assured evidence, That your souls shall then see and enjoy God, when your faith shall CEASE, which will be, when once your souls shall come to be separate from your bodies by death: In that, even now, in this life, it is your Souls and Spi∣rits that are the immediate receptives, or partakers and subjects of such glorious joys.

The soul enjoys them (though in the body, yet) without the help or concurrence of the body, or the phantasms of it: yea, such Raptures do pass under∣standing, that is, the common way of understanding, which by the use and help of the body, or images in

the fancy, the Minde exerciseth in other things, and which do concurre with the understanding ordinarily in faith. But this joy falls into, and is illapsed within the soul it self immediately; yea, the weakness of your bodies, and bodily spirits, will not permit you to have so much of this joy, as otherwise the soul is now capa∣ble of by faith. And therefore by this experimental taste aforehand in your own souls, you may be ascertained, That your souls, when separate from your bodies by death, as well as when united again unto their bodies, shall enjoy this great Salvation.

And thus much for the first Point raised out of the words, which did undertake an Argumentation for a separate souls Glory and Happiness. (1.) From the Condition of the Soul, as the immediate subject of Grace wrought in it. (2.) From Gods Ordination of the Work wrought, To raise the soul up to life, whilst Sin should bring Dissolution upon the body. (3.) From the Scope of the Worker, God himself; who as an Efficient will accomplish the end, when his work for that end is finish'd. And all these, as comprehend∣ed in what the very first view and front of the words of my Text hold out, God hath wrought us for the self same thing.

§.

But lo! a greater matter is here. It is not simply said, God hath wrought us for this; but, HE that hath wrought us for this thing, is GOD: Thereby calling up∣on us to consider, How great an Hand or Efficient is here, Even God, who hath discovered in a transcendent manner his Glory, in the Ordaining and Contriving of this Work unto this great End. Take it Not there∣fore

as a bare Demonstration given from Gods working US to this end, such as is common to other Agents (as hath been said) But further, a Celebration of the Great∣ness and Glory of God, in his having contrived this with so high an Hand, like unto the great God: And is as if he had said, There is a design in this, worthy of God; HE hath shewn himself in this, to be the great God in∣deed. He that wrought us for this, is God.

When Gods ordinary Works are spoken of, it sufficeth himself to say, God did Thus, or This: But when Gods Works of Wonder, then often you finde such an illustri∣ous note of Reflection upon, and pointing at Him, to have done as God. And it is ordinary among men, when you would commend the known worth of the Artist, to say, He that wrought this, is such a Man, so to commend the Workmanship.

And thus both when the holy Ghost speaks of this Glory it self, (which is the End for which here) His style is, Whose Maker and Builder is God, Heb. 11. 10. And in like equipage here of preparation to that End, he saith, He that hath wrought us [for this thing] is God. In this very Chapter (2 Cor. 5.) (to go no further) when the great Work of Salvation, in the whole of it, is spoken of, he prefaceth thus to it, All things are of God, who hath reconciled us to himself, &c. that is, in this transaction he hath appeared like that God [of whom all things else are] and so more eminently in this than in all, or at least, any other work. What there is said of Salvation in the whole, is here of that particular Salva∣tion of a separate Soul. You have the like Emphasis put Heb. 2. 10. of bringing many sons to glory [it became him] says the Text. Now put all together, and the result is:

The SECOND POINT.

That to have provided a Glory for separate Souls of just men, wrought upon in this life, is a dispensation becoming the great God: yea, and that there is an artifice and con∣trivement therein worthy of God, and like unto himself, such as he hath shewed in other his works of Wonder.

There are two Branches of this Doctrine, which I set otherwise out thus:

1. That it is a thing becoming the great God, thus to deal with such a separate Soul, having been wrought upon.

2. That God hath designed, and brings forth, therein, a glorious artifice and contrivement, such as argueth him a God Wise in Counsel, and Wonderful in Working.

I. First BRANCH of this second Doctrine.

That it becomes God.

The account of this becomingness is best made forth, by comparing and bringing together into an enterview, both the inward and outward condition of such a Soul, and then the relations which God bears to it, such as should thereupon move him (through his good plea∣sure) thus to deal with it.

You know I at first undertook chiefly Reasons of Congruity or Becomingness, and such always consist of two parts, and when the one answereth and suiteth to the other, then the Harmony of such a Reason is made up.

Let US therefore consider,

• 1. What is on the Souls
• 2. What on Gods

part.

§. I. On the Souls part.

Therein two things:

First, the species, the kinde, and intrinsecal rank of being, which this creature (we call the Soul) thus wrought upon stands in afore God.

2. The outward condition or case this Soul is left in upon its parting with the body, unless God takes it up into glory.

First, for its rank or kinde of being.

Therein two things.

1. This Soul was by its first creation a Spirit, and that in the substance or native kinde thereof; and in that respect (considered apart for its union with the body) is in a more special manner allied unto God, than all other creatures (but Angels) are.

You have the Pedegree of man, both in respect of Body and Soul, set out, Acts 17. the extract of our bo∣dies, in ver. 26. He hath made of one blood all nations of men: So then on that side (as we say) in respect of our bodies, there is a Consanguinity of all men, being made of one blood, between one another: But then in respect of our Souls, we are Gods off-spring, ver. 28. and so on that side there is an alliance (not of Consanguinity) unto God, upon the account of having been created imme∣diately by him, and IN the very substance of our souls, made like him, and in his Image; and yet we are not begotten of his Essence or Substance, which is onely proper to His Great Son: And in a correspondency un∣to this, God is styled Heb. 12. 9. The Father of our Spi∣rits, in distinction from the fathers of our flesh or bodies: (see the words) which alliance or fatherhood, take it as

in common with all mens spirits, lieth in this, That he not onely created our Souls immediately out of no∣thing, but in his own Image, as to the substance of them, which image or likeness other creatures did not bear, which yet were made out of nothing, as the Chaos was; both which appear, by putting two places together, Zech. 12. 1. He frameth their Spirits (speaking of the Souls of men) and that, [altogether] saith the Psalmist, Psal. 33. 15. (so Ainsworth and others reade it) that is, both, each of those Spirits; and also wholly and total∣ly, every whit of the substance of them: Creatio est productio totius entis; for creation differs from genera∣tion in this, that it is a raising up or producing the whole of a being out of meer nothing, that is to say, [altoge∣ther] whereas generation presupposeth pre-existent mat∣ter; as in the generation of our bodies, which are not wholly and every whit of God immediately, but he pa∣rents afford the stuff, the matter, and the formative ver∣tue besides, by which our bodies are framed. So then, in respect of our first creation, our souls (apart consider∣ed) are thus allied to God, which our bodies are not; being Spirits in the very being of them, that altogether do owe that their being to him.

But there is a taint come upon the souls of all men by sin, so as this alliance is thereby worn out, yea for∣feited, until it be restored. Now therefore these Souls (the onely subject of our Discourse) being such as God hath wrought, and so are become his workmanship by a new and far nobler Creation, and thereby created Spirit anew, according to what Christ says,* 1.18 That which is born of the Spirit is Spirit. Hereupon these Souls are Spirit, upon a double account: as you say of Sugar, it is double-refined; so this is now become a spiritual Spirit, or Spirit spiri∣tualized

and sublimated; yea, and thereby the inward Sanctuary, The Holy of Holies, the seat of Gods most spiritual Worship;* 1.19 which the body is not, but onely as it is the outward Temple or Instrument of this new∣made Spirit.

And hereupon that original Affinity to God of Spi∣rit, is not onely restored, but endeared; for now there is both the stuff, or the ground-work, and then the work-manship, or embroidery upon it, and both of them the works of God; that so look as the gold wrought upon commends the enamel, and then again the enamel en∣haunceth the value of the gold, so as both are con∣sidered in the price; so it's here with this soul wrought by God in both respects.

§.

Secondly, Consider we now again the Case and out∣ward Condition of such a Soul, that of it self would fall out to it upon the Dissolution of the Body.

1. It fails of all sorts of Comforts it had in and by its union with the body in this world, Luke 16. 9. When you fail, says Christ, speaking of death, 'tis your City-phrase when any of you break, and perhaps are thereby driven into another Kingdom, as the Soul now is.

2. Then, if ever, a mans flesh and his heart fails, Psal. 73. 26.

3. And (which is worse0 a mans Faith faileth or ceaseth after death, and all his spiritual Know∣ledge as in this life, 'tis the express phrase used 1 Cor. 13. at the 8th verse, and which is prose∣cuted to the end of that Chapter. And so all that communion it had with God in this life is cut off:

It is of all creatures left the most destitute and forlorn, if God provides not.

And yet fourthly, It is now upon death (which it ne∣ver was afore) immediately brought into the pre∣sence of God. Naked soul comes afore naked God. Eccles. 12. 7. Then shall the dust return to the earth as it was: And the SPIRIT shall RETURN UNTO GOD that gave it: it is put out of house and home, and turned upon its father again.

This as to the Souls condition.

II. God part. §.

This is a speciall season for God to shew his love to such a soul, if ever afore or after, an opportunity, such as falls not out, neither afore, whilest it was in the body; nor after, when it is united to the body again, at the Re∣surrection: if ever therefore he means to shew a re∣spect unto a poor soul, which is his so neer kindred and alliance, it must be done now. We read in the 73. Ps. 26. My flesh and my heart faileth (as at death to be sure it doth) but God is the strength of my heart, both in this life and at death to support me [and my portion for ever] in the life to come without any interruption or vacant space of time, as that [ever] imports: and that David spake this with an eye unto the Glory to come, when Heart, and Flesh, and all in this world he fore∣saw would fail him, is evident by what he had imme∣diately meditated in the words afore, v. 24. Thou shalt guide me with thy counsel, so in this life, and afterwards (that being ended) shall receive me unto glory. The con∣templation whereof makes him cry out again, v. 25.

Whom have I in heaven but thee? for all things else will fail me one day, when my flesh utterly fails me also: And There is none upon earth (where he had at present many comforts and comforters) in comparison OF THEE. You see God is the portion of the whole of his time, e∣ven for ever, as v. 26. and his estate in heaven & earth di∣vide that time & portion between them, and no middle state between both, but when the one ceaseth the other begins, for between them two must be the [for ever] & when all faile him which he had on earth, then God a∣lone becomes his happinesse in heaven. But this onely in generall shews what God is and will be to a soul in this condition.

§.

But I having undertaken to proceed by way of con∣gruity, I must further, more particularly shew, how in a correspondency to this inward and outward state of this Soul, he shews himself God, and how meet and be∣coming a thing it is for God to receive it into Glory, upon the consideration of many Relations, which he professedly beareth to such a soul.

1. God is a Spirit, and thereupon in a speciall manner (as Wisd. 11. 26. The Lord a lover of souls above all his other creation. So it is there, Thou art mercifull to all because they are thine, O LORD THOU LOVER OF SOULS [God is a Spirit] when therefore this naked, and withall sublimated spirit (by its being born again by his own spirit) and so assimilated to God himself, a pure spark now freed and severed from its dust and ashes, flying up (or is carried rather by Spirits,* 1.20 the Angels, out of their like spirituall love to it as a Spirit) unto that great Spirit,* 1.21 that element of Spirits, it will surely

find union and coalition with him, and be taken up un∣to him: for if, as Christ speaks, John 4. 23. God being a Spirit, therefore seeks for such as worship in spirit and truth, that is, he loves, delights in such as a man doth in a companion or friend, who suits him. And doth God seek for such whilest they are on Earth? Then surely when such Spirits shall come to him, and have such a grand occasion, and (indeed) the first occasion in such an immediate way to appear before him, in such a manner & upon such a change as this, as they never did before; these Spirits also having been the seat, the inner Temple of all this spiritual worship and sanctifying of him in this world: surely God who sought such afore, will now take them into his bosom and glory: we also read Isa. 57. 16, 17. of the regard he bears to persons of a contrite and humble Spirit to revive them upon this superaded consideration, that they are souls and spirit, & so thereby allied to him, the lofty one. Hear how in this case he utters himself, The Spirit would fail afore me, sayes he, & the souls which I have made. He speaks of their very souls properly and respectively considered, And [them] it is which he considering, and it moves him unto pity; for he speaks of that in man, whereof God is in a pecu∣liar manner the Maker or Creator [The spirit which I have made] (sayes he) and it is one of the eminent titles he takes into his coat, The framer of the spirit of man within him, Zach. 12. ch. 1. as in many other places: This is argued also in that he speaketh of that in man which is the subject sensible of his immediate wrath. I will not contend for ever; nor will I be alwayes wroth. (This I have observed in what is publick of mine.)* 1.22 Now what moves him to remove his wrath from such an one? The spirit would faile (says he.) Now doth God thus

professe to have a regard to them in this life, and that upon this account, that they are Spirits, lest they should FAILE, or faint; and shall we not think that when in∣deed otherwise they do faile (as after death you have heard (even now) Christ himself expresseth they would) and would upon all these considerations before-menti∣oned, sink into utter desolation, unlesse they were re∣ceived into everlasting habitations (as Christ there also speaks) Do we think that God will not now entertain them? The time is now come; the full time to have pity on them.

2. God at this season, forgets not, but full well re∣members his Relation of being [THEIR CREATOUR] both by the new, & also first creation (the new reviving & ingratiating the remembrance of the first) [The SOULS which I HAVE MADE] said he in Esay. But in our Peter this is more expresse, and mentioned as that which indeed moves God (and should be accordingly a sup∣port to our Faith) to take care of our Souls when we come to die, even upon this account, that he is the faith∣full creatour of them, 1 Pet. 4. last. Wherefore let them that suffer according to the will of God, commit the KEE∣PING OF THEIR SOULS to him, in well-doing, as un∣to a FAITHFUL CREATOR. He speaks this specially unto such as were continually exposed unto persecuti∣on unto death for Christ in those Primitive times; which therefore, v. 12. he termes the fiery triall, and ver. 17. forewarns them of a time of judgement was begun, and going on upon the house of God, such as they had not yet felt; who yet Heb. 10. 32, 33, 34. had suffered re∣proch and spoyling of their goods (as Peter writes to the same Jews) hereupon Peter pertinently instructs them to commit the keeping of their souls unto God. At

death you know it is that when mens bodies are de∣stroyed, and so the season when their souls to be sepa∣rated therefrom should be committed to Gods care; as our Darling (as our Translation) or lovely soul,* 1.23 when separate (as others) as Christ in David speaks, Ps. 22. And Peter had in his eye Christ example, and pointed them thereunto, who at his death committed his separate Soul or Spirit into the hands of God, Luke 23. 46. and the word commit is one and the same in both these places:* 1.24 onely there is this difference, that whereas Christ sayes, Fa∣ther I commit, Peter substitutes another title of Gods (there being more than one Relation moving God, and strengthening our Faith to this) even of faithfull crea∣tour. And I understand not the first creation onely or chiefly here meant by Peter; but the second creation chiefly (which brings into repute and acceptation with God the first again together with its own) and so God is thereupon engaged to be faithfull in his care and provision for such souls, according to his promises: And faithfulnesse doth alwayes respect and refer unto Promises; and my reason why thus I understand it, is, because I find Gods faithfulnesse still annexed unto his calling of us, that is, converting us, which is al one with this new creation: Faithfull is he that hath called you, that is, made you new creatures. 1 Cor. 1. 9. 1 Thes. 5. 24. And I find that David also urges it upon God as a motive, as in other Psalms. So Ps. 138. 8. Forsake not the works of thine own hands, that is, this double work∣manship of thine of the first, and then superadded unto that, of the second creation which he urgeth thereby to move him to perfect the work begun, and to be mercifull unto him for ever, in the former part of that verse.

3. God professeth himself the FATHER of SPI∣RITS; which relation, though it speaks his being the Creatour of them, at the first, yet hath something more of bowels in it: it sayes withall something further, when it falls out that such Spirits as he is a Father unto by the first creation, are also the subjects of His eternall love, by Grace and Election unto the Adoption of chil∣dren, as Eph. 1. 3, 4, 5. see the words. Which love, ha∣ving accordingly taken hold of their souls by a work of Grace wrought upon them in this life, thereby own∣ing them as his, in this case, that God that is a father of their Spirits by the law of the first creation, is in a more transcendent manner become the father of the same spi∣rits by Grace, and the second Creation superadded: Hence it falls out, in a parallel way, that (as it was said) such souls were become [Spirit] upon a double ac∣count, that is spirits for the substance of their being, and again spirit, by being born again of the [spirit] so an∣swerably it is, that God stands in relation unto them as a father of their spirits upon the like double respect. And this is equitable upon a very great account; for his relation of Father is more eminent to his Grace by Election, and then again by the grace of his second Creation then it could be any way supposed to be by the first creation. And therefore is set and pitcht in like singularity and eminency upon the same object, that is their spirits. And hence it may well, yea must be supposed and acknowledged, That if God did make such a darling of the Soul, such an account of it by crea∣tion, as to entitle himself so specially the father thereof, then certainly this love of grace much more hath in like equipage taken up the same gracious special relati∣on in its kind of Father thereunto: not onely because

Natura shall never be found to exceed Grace in its favours; but that indeed the motives are far greater, that God should extend the like and greater priviled∣ges where he meant to love by election and choice, then he did where he loved onely by a due and meet law of creation: So that when God shall professe himself a fa∣ther to their spirits, speaking to such as are his Elect, he strongly insinuateth thereby, That he is by Grace like∣wise the father of their spirits in a peculiar manner. And truly that speech of our Saviour at his death con∣firmes it, Father into thy hands I commit my spirit: It was not barely as a father of his spirit by creation (as our all know) but by everlasting love, and so in that respect also in a peculiar manner the Father of his spirit; and therefore as to a Father he commends his separate Spirit unto him. And this he did, although he was to rise again in lesse than three whole dayes space.

Now we read Heb. 12. 12. the Apostle to hold forth this very relation of Gods being a father of spirits, with this promise thereunto annexed, That they should live: which relation of Father, &c. although it be there expli∣citely spoken in respect of their first Creation (which is common unto the Saints with others) yet being utte∣red of and unto men in the state of Grace (as those were supposed, whom he there exhorteth, and that to move them to be subject unto him as such; with pro∣mise, that they should live) it evidently respecteth not meerely the relation of Father in respect of what was past the act of creating them, but it looketh to the fu∣ture, That they depended upon him (as children do up∣on Fathers for their future livelihood, so these) for to live in him and with him as a father to their Spirits by Grace. For I take hold of that word [and live] this

life is well interpreted by ver. 14. They shall see God, that is, be glorified, and so I conclude all thus, that if he would have them be subject unto God in holinesse, as upon that relation, as unto the father of spirits, with this promise, That they should live; then surely one speciall aim of the promise is answerable, and hath this eye, That God as a Father of their spirits will therefore take care of their spirits singly, and so when separate, that they shall live. And that accordingly he will give de∣monstration of this special relation born to their spirits (when the occasion shall be) considered apart in be∣stowing this life on them: and truly when its more proper for him to shew himself a Father then when their souls after their subjection to him in holinesse here accomplished, and when that as naked spirits they come to stand in need, and stand afore him in his pre∣sence, being now turned out of house and home, and quite cashired out of this world, and come stript and naked of all but holinesse unto their Father (for it is said They return to God that gave them) who proves to be their Father by Grace. And doubt not of it but he will certainly then own them, and give them a Fathers blessing, and not reject them as if they were but Ba∣stards and no children (as that Chapter to the Hebrews speaks) but as spirits, who as sons that have served him, and been subject to him.

Add to this, Fourthly, God his being our God, which is more home to the demonstration of this point then all the former. The Text sayes, He that wrought us for this, is God. I adde, he is your God. And this alone, if we will take the Scriptures verdict, will carry it, and loe, as he is styled The Father of spirits in common, and yet withall a father of their spirits, out of special love:

So in like manner,* 1.25 he is styled both The God of the spirits of all flesh, (that is, of man, Job 12. 20.) thus in com∣mon; and also to his Elect, I am your God by grace. And these two relations, God and Father, are commen∣surate, and exactly parallel, whether they be applied unto all men in common, or to the Elect in special, he is termed The God of the Spirits, and likewise, The Fa∣ther of the Spirits of all men: So in common, answer∣ably he is Your God, and Your Father, by special grace to his Elect; both which in this latter respect you finde yoked hand in hand, Joh. 20. 17. Look how farre he is a God of the one, so farre a Father also extendeth in the other: And look how farre that he is our God, so farre reacheth also that he is Our Father. If therefore the God of our Spirits, to provide for them because he is our God, then answerably the Father of our Spirits in the like peculiarness, because our Father. And so the proof of this fourth Particular, will adde further strength and confirmation to that we presented in the former.

Now that his being our God (which is the sub∣stance of the Covenant of Grace) doth engage him to provide glory for separate Souls, That one instance of Abraham (The Father of the faithful, and we all his sons personated in him) is a sufficient evidence, God did profess himself The God of Abraham, Isaac and Jacob, and unto Abraham, Gen. 15. 1. personally, I am thy abundant reward, (which respected the life to come) and his Friend, 2 Chron. 20. 7.

Now the Scriptures of the New Testament do im∣prove this relation of Gods unto us, unto two inferences drawn from Abrahams instance: whereof the one is the point afore us.

The first is Christs inference from thence, That

therefore Abrahams soul lives, and Abraham both soul and body shall rise again, for God is not the God of the dead, but of the living, Matth. 22. 31. Thus Christ.

2. Paul's collection from the same Promise, is, that God had provided in the mean time for Abrahams soul afore the Resurrection, a City, and an House therein for him. Thus Heb. 11. 16. But now they desire a better coun∣try, that is, an heavenly: wherefore God is not ashamed to be called their God, for he hath prepared for them a City. To give light to this, Paul had represent∣ed the story and case of Abraham, and the rest of the Patriarchs, in the verses afore, to have been this; That God had indeed promised the Land of Canaan to him and them, ver. 8, 9. whereupon, ver. 13. it is said, That these all died in faith, not having received the promises, being strangers in the land; yea, not having a foot of land in the Land of Promise, as Stephen speaks, Acts 7. 5, 6, 7. And also Paul, in the 9th verse of this Heb. 11. Now then, when they died, what was it their faith ex∣pected in stead thereof? The 10th verse tells us, He looked for a City whose maker and builder is God. From which compared, observe, That when he died, his faith was thus pitch'd to look for this City, in stead of that Land of Canaan promised. This was the expectation of their faith on their part. Well, but how doth it ap∣pear, that this flow'd from Gods having professed him∣self to be the God of Abraham, &c. his reward, and his friend? You have this clear in the 16th verse, where you have the whole summ'd up as the Conclusion of the story, and as the proof and ground hereof; but now they desire a better Country, that is, an heavenly: there is their faith and expectation when they should come to die. Then it follows, Wherefore God is not ashamed to

be called their God, for he hath prepared for them a City; which is spoken in full answer to that their expectation at their deaths, to shew, that God in professing himself to be their God, he had thereby engaged himself accord∣ing to his own intent in that promise, to make this pro∣vision for them at their deaths: The words are express, Wherefore God is not ashamed; what should this mean in this Coherence, but that his declaring himself to be their God, did import and carry this with it, That he had provided this estate for them at their death, even an heavenly; and, that otherwise (as the Apostle glosseth upon it) he had not come up unto the amplitude of, nor filled full this convenanted Engagement and Profes∣sion of HIS BEING THEIR GOD. Will you have it in plain English (as we speak) if he had not made this provision for their souls, he would have been ashamed to have been called their God: thus deeply doth this oblige him, That he is our God and Father, which is the point in hand.

And judge of this in the light of all that Reason we have hitherto carried along; and again, let this infe∣rence of the Apostle mutually serve to confirm us in all that Reason. For poor Abraham to be driven out of his own Country by God, who called him to his foot, and said no more, but as a Master to his Servant, Take your Cloke, and follow me (who must presently, with∣out more ado, trig and foot it after his Master) as Isa 41. 2. and then to live a stranger in the Land of Pro∣mise, upon the faith, that God would be his God: which faith in him was also to cease when he came to die. If this God in this case should not have taken care to an∣swer his faith in some greater way, in stead of the pos∣session of Canaan; and that after, upon his being turn∣ed

out of that Country too, which he sojourned in du∣ring this life, if God had not provided another House, or Country, or City for his soul, that was to live, to bring it into, when it should be deprived of all in this world; The Apostle tells us, God (in this case) would have been ashamed to have been called his God: which now, having provided so abundantly for him upon dy∣ing, there is superabundant cause to say, God is not a∣shamed; for that is a diminutive, implying, That he in∣finitely exceedeth that their expectation could be sup∣posed to be.

Let us but view the force of this inference of the Apostles (and so of all the reasonings hitherto read) But according to man, or what is found amongst men, (and God will be sure infinitely to surpass men in his ways of favour.) Take an ordinary friend, if his friend be turn'd out of house and home, plundred, banished, driven out of all, as the Steward in that Parable, Luk. 16. was, and comes to his friend at midnight, as in that other Parable, Luk. 11. 5, 6. will not his friends en∣tertain him into their houses; as ver. 9. of Luke 16. yea, and rise at midnight to do it, as ver. 5, 6. in that Parable of Luke 11. shall profession of friendship engage and oblige men to do this, and shall not Gods professing himself to be our God, Father, Friend, engage his heart much more? Nay, will he not so entertain them, as shall exceed all wonderment? What need I say more than this? Wherefore He is not ashamed to be called their God: He will therefore give you an entertainment that shall be worthy of his being your God.

The fifth and last Consideration is, That these se∣parate Souls having done and finish'd all their work, that in order to glory God hath appointed them for

ever to do, they now at death appear afore him as a JUDGE AND REWARDER. And that is the fifth Relation moving God to bestow at this season such a glory on them. How that then the Soul returns to God, you have heard again & again out of Eccl. 12. 7. and that it is upon the account of his being the Judge thereof at the end of their work in this life. The Chaldee Paraphrase hath long since glossed upon it, It returns to God, that it may stand in Judgement afore Him. In this life it came unto God by faith, as the Apostle speaks, believing that God is,* 1.26 and that he is a rewarder of them that diligently seek him; and now at the end of its faith, it comes unto God for the reward of its faith, as some interpret that 1 Pet. 1. 9. (which we so largely have insisted on.) This is certain, That in that Promise to Abraham, To be his God, he intended and included, his being to him an ex∣ceeding great reward.* 1.27 And so we come to connect this fifth Head with the fore-going. And therefore if the being his God, moved him to prepare that City against his death (as hath been said) Then surely his being his Re∣ward, doth also then take place. I shall not omit it, because it falls in the next Chapter, Heb. 12. 23. that in that stupendious Assembly of Heaven, God the Judge of all is mentioned between the Church of the first-born which are written in heaven; this afore: and the Spirits of justified men made perfect; this after it: For there are none of these first-born, or the Spirits of just men, do come to sit down there, but they pass the award of this Judge first, for they sit down by him; and surely, having done all their work in the time of that day is allotted to each man to work in, it is a righ∣teous thing with God to give them a Reward in the even∣ing of this day, (which is Christs time set for reward∣ing,

and it is the twelfth and last hour succeeding the eleventh of the day,* 1.28 Matth. 20. 6, & 9. compared) which is when the night of death comes. Now there is a Law given by God, that the wages to a man hired should be given him (by him that set him awork) in his day, that is, says the Septuagint, the very same day, so as his work, or the wages of his work, abide not with thee all the night untill the morning,* 1.29 says God, Deut. 24. 15. Did God take care for hirelings, when their work was done not to stay any space of time, no not a night, and doth he not fulfil this himself unto his Sons that serve him? Surely yes: he defers not, nor puts them off to the morning of the Resurrection, as the Psalmist elegantly calls it, Psal. 17. last. It abides not with him all that dark and long some night, or space after death, in which their bodies rest in the grave, which is termed Mans long home:* 1.30 and, The days of darkness are many (says Solomon) no; he rewards them in the evening of the day, besides what he will adde to it in the morning. It is observable, that Rev. 6. 9, 10. concerning the sepa∣rate Souls slain for Christ, that whilst they cry for Ju∣stice on their enemies only, And when he had opened the fifth Seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held, And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? that they had white robes given them to quiet them in the mean time; ver. 11. And white robes were given unto every one of them, and it was said unto them, that they should rest yet for a little season; till they heard that vengeance also was executed on that Roman Empire for their blood shed. And thus to deal is a righteous thing with God.

Thus you have seen the Point confirmed from all sorts of relations that God bears unto us, by congruous Reasons, that so it becometh God, the great God to do—He that hath wrought us for this thing, is God. And so much for this first Branch of this second Do∣ctrine.

§. The II. BRANCH of the second Doctrine.

That there is a glorious Contrivement and Workmanship carried on in this Dispensation of his, like unto the great God indeed.

This carries on this Point yet higher. For, it is not onely an Ordination becoming God, (upon the respects mentioned) but there is an Artifice, a Workmanship in it, such as he useth to shew in his Works of Wonder, even in this, That he should work upon mens Souls in this life, and then bring them into a glory, he had in the mean space been a working also for those their souls. This is the great God indeed.

When God secretly bestows Cost and Curiosity in preparing matters for such or such an end; and then again, as hiddenly, hath laid out a greater Art, Skill and Workmanship upon that End it self; and then hath exactly suited and matched the one to the other: when All comes to be finish'd, and both wrought and brought together, then will an infinite surpassing Glory arise unto God out of all, which deserveth to have this No∣toriety (that is here) put upon it, He that hath wrought this for that, Is GOD: and lo, this is found here, which is demonstrated, if we view,

1. Each of these Workmanships singly and apart.

2. Joyntly, as designed and fitted each to the other.

§.

1. Each singly: If there were no such ordination of the one for the other, yet so considered, they deserve to have, each, an [He that hath wrought this, is God] to be written under it.

1. For his Artifice, in working us in this life. Learn∣ed Cameron hath but one Note upon this whole fifth Chapter,* 1.31 and it falls to be upon this very word [who hath wrought] and it is this: This word (says he) as used by the Septuagint,* 1.32 signifies Rem expolire rudem & informem, To polish a thing that is rude, and without fashion: for which he gives instance out of Exod. 35. 33. in Bezaleels work (whom, as the 31, 32 verses speak of him, God had filled with his Spirit in all Wisdome, in all Workmanship, to devise cunning work.) And again, the same word is used of the Temple-work (that other was for Moses Tabernacle) 1 King. 6. 36. by Solomon, which how transcendent a structure it was, you have all read or heard. An infinitely surpassing Art then hath the Spi∣rit himself (who is the immediate worker in this) shewn in the framing, and hewing, and curiously carving and engraving those living Stones, that grow up into a Temple unto God, 1 Pet. 2. 5. especially considering the utter remoteness, indisposedness, yea crookedness and perverseness in the matter wrought upon (our Souls, fill'd with the contrary form and workmanship of Satan) Ye are his workmanship, says the Apostle, Eph. 2. 10. And truly, if we could enlarge upon all the varieties of deal∣ings God useth to each Soul to work it, the several

sorts of gracious dispositions he impresseth and car∣veth upon it; the manifold actings of every soul drawn forth by him, you may take a view of some in the very next chapter to that of my Text, 2 Cor. 6. from the 4. v. In much patience, in afflictions, in necessities, in di∣stresses, v. 5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, v. 6. By pure∣nesse, by knowledge, by long-suffering, by kindnesse, by the holy Ghost, by love unfeigned, v. 7. By the word of truth, by the power of God, by the armour of righteousnesse, on the right hand, and on the left, v. 8. By honour and dishonour, by evil report and good report: as deceivers, and yet true: v. 9. As unknown, and yet well known: as dying, and be∣hold, we live: as chastened, and not killed: v. 10. As sorrowfull, yet alway rejoycing: as poor, yet making many rich: as having nothing, and yet possessing all things. v. 11. O ye Corinthians, our mouth is open unto you, our heart is enlarged. What a glorious Embroydery upon the soul of a poor believer will in all these things appear, when finished! Psal. 45. 13, 14. The Kings daughter is all glorious within, her cloathing is of wrought gold: she shall be brought unto the King in rayment of needle-work.

2. For his Art and Workmanship bestowed in the glory of the Soul in the other world; if any work (but Christ, God-man) be his Master-piece, it is the framing of that House, and building spoken of v. 1. of this ch. We have a building of God, a house not made with hands: And the 11. of the Hebrews 10. expresly useth two artificiall words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Artificer in it, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ar∣tificer in it, and the Builder of it, that is, who hath shewn his art and skill in building of it. So then in each his Workmanship appears. I do but adde this towards the confirmation of the main point in hand.

Hath the Great God perfected both works upon the soul as much as he means to work in Heaven? Also prepared a Building for it? And will he then (think we) let both lie empty? of the one, sayes Heb. 11. 16. [He hath prepared for them a city] of the Soul, in like manner [He hath wrought us for this self-same thing] Will God (think we) leave this his House stand desolate, when he hath been at such cost in both? Doth any man or Landlord build or repaire an house, and then let it lie empty, when he hath a Tenant fit for it? God is said not to be a foolish Builder in respect to perfecting; and he is much lesse a carelesse builder, to neglect to take his tenants into it, when both are ready and fitted each for other. This for the first, viz. the consideration of each singly.

§.

Let us consider them, next, joyntly, that is, as they are in such a manner wrought apart, so as to suit and match one the other, when brought together in that manner, as it must be said of them. [For this thing hath God wrought us] Yea, and therein it is he hath ap∣peared to be the Great God.

For therein, even to wonderment, doth the Glory of God in his works appeare, and that he is wise in coun∣sel, and wonderfull in working, when he hath hiddenly contrived one thing for another, when as each are in themselves, and apart glorious. It is said by David of himself (and it is true of all men in their measure) Psal. 139. 15. I was made in secret, and curiously wrought in the lowest parts of the earth; that is, in my mothers womb, as the context shews; which are termed the Lower parts of the earth, as when Christ is said, Eph. 4. to have

descended into the lower part of the earth; that is, to be conceived in the womb of a Virgin; when a child is born, a lump of flesh, animated with a soul comes forth, curiously wrought, &c. but wrought, for what? in Davids person (in which this was spoken) it was for a Kingdome, the supremest condition of enjoyments in this World. But in every other man (that is born) it is that he was curiously wrought, in a fitnesse and capa∣city to all things that are in this world, made and pre∣pared exactly for it long afore it came into the world; you may see it in Adam (our first pattern) more live∣ly. God was busie for six dayes in making this world, the Angels all that while stood wondring with them∣selves, to what end,* 1.33 or for whom all this was prepared. At the end of the sixth day, they saw God to set down into the world this little thing called Man; and then they ceased their wonderment; for they saw all this world (prepared aforehand) set in mans heart, and all in man curiously wrought and fitted for all things made in this world, richly to enjoy, as 1 Tim. 6. 17. We may apply that in the Text, to this it appeared, That he that hath man for this self-same thing is God; both works of wonder apart, and yet as fit∣ted to each other: All wonderment exceeding—I might much more enlarge upon the suiting of Christ the Head and Husband, and the Church His Body and Wife, wrought and growing up to him in all ages, both apart, secretly and hiddenly prepared, and each so glorious in themselves, and yet put together. Let us refer our Admiration hereat untill the latter day. Just thus it is in fitting the soul for that glory: and again, that glo∣ry in Heaven for that soul: God works the one for the other apart.—The very similitude in the former ver∣ses

do import so much; He styleth Glory in Heaven a being clothed upon, and Holinesse here he compares to an under-garment, which that of Glory is to be put o∣ver, or upon: There was never a curious Artist in ma∣king Garments that ever took measure of the propor∣tions of an upper and under Garment, to fit the one to the other, as God hath in proportioning his work upon us here, and his preparation of Glory for each of us in the world to come: He hath took exact measure, and his law is (that designed his own workings on both hands afore-hand) that every man shall receive his own reward according to his own labour, 1 Cor. 3. 8.

Now the Artifice of God in both these lies in this, That each are hiddenly contrived apart, and yet so gloriously matcht as wrought one for the other; which is an argument as of two Artificers, the one in the East Indies, the other in the West; should the one make the Case, the other make the Watch, unbeknown each to other, and both workmanships of the highest curiosity in their kind, and when both brought toge∣ther they exquisitely fit the one the other.

§.

And what? Have I been telling you all this while an artificiall pleasant Story? Doth not this Scripture tell the very same? For a close, Do but now at last take a view and prospect of our Apostles whole dis∣course. The Round and Cicle whereof begun at v. 16. of ch. 4. and endeth with my Text; and do you not find it speak (to use the Texts language) the very self-same thing?

1. He tells us there of an inward man renewed, whilest the outward is a perishing, to the end it may live and

subsist alone, when the body is wholly dissolved; (there he layes his Foundation) And is not this all one with what the Text sayes? God works Us (these souls) day by day: Even as the child is curiously wrought in the womb, to subsist of it self alone in this world, so this inward man in that other.

2. He then immediately subjoyns ver. 17. that All Afflictions (which are nothing else but the Perishings of this outward man) as also All things and dispensations else that do befall us, they are secretly, at work too, all that while; so set to work by God (who works the in∣ner man daily unto such a measure of Grace) and these to work, and by his ordination procure a proportionable weight (for God works all these things in weight and measure) our light affliction works for us a far more ex∣ceeding and eternall WEIGHT of glory—as shall in a comely and in the exactest manner answer and suit that curious workmanship on the inward man; and it is observable that the same word for (working) is used in that verse that is used in my Text: but yet these are but outwardly a work, as inferiour Artificers or In∣struments: Therefore,

3. He further declares, 1. verse of this chapter, That God himself is at work about this glory, who as the Master-workman, that hath the draught and platform of all afore him, drawn by his own designing, he view∣ing the inward work on us, the outward work of meanes and dispensations; and knows afore-hand what degree of holinesse to bring us ultimately unto, he accor∣ding unto these, as patterns, is a framing a building for us in Heaven, exactly suited to the working of all the other; which building he prepares and makes ready for this inner man to entertain it when the body is dis∣solved:

If our earthly house were dissolved, we have a building of GOD, an house not made with hands, of ei∣ther Men or Means, or of our own Graces; but OF GOD. But every soul hath a state of Glory proporti∣oned to all these,* 1.34 ready built for it against this time; even as Statues in stone are framed and carved, to be set up in such a curious Arch framed for them by the Builder. Now then,

4. Adde but the words of my Text, which is the close of this his discourse: And it opens all the Scene, He that wrought us for this self-same thing is GOD. The Apostles conclusion answers his beginning; he began in v. 16. ch. 4. and the circle ends in my Text. And This is GOD, who is wise in working and wonderfull in coun∣sel.

§.

But there is a third point yet remains.

Doctrine III.

That it is the interest and engagement of all Three per∣sons to see to it, that a righteous separate soul be brought to glory at dissolution.

And this carries it yet higher, even to the highest, and gives the most superabundant security and assurance of this thing that can be given and superadds above all the former.

But you will ask me, How I fetch this out of my Text? Thus:

1. You see here are Two Persons expresly named, God [the Father] namely, and the Spirit. This is a Rule, that where the name God, and then some besides o∣ther of the Two Persons, Christ or the Spirit, are men∣tioned therewith, as distinct; There God is put perso∣nally (not essentially onely) to expresse The Father:

Now here the Spirit or holy Ghost is mentioned distinct from God; For it is said that This God hath given the Spirit; which also Christ so often speaketh of the Fa∣ther, as I need not to insist on it.

2. It is an other Rule, That in any Scripture where Two Persons are mentioned, as concurring in any thing, or matter; There the other Third Person also must be understood to have his speciall share therein also; as when he wisheth grace and peace from God the Father, and from Jesus Christ; 'Tis certain the holy Ghost is as specially understood; as indeed we find him in that Apostolicall blessing as distinctly spoken of as the Fa∣ther or Christ. Thus it must be here. Christ must be taken in, who also in John is so often said to give the Spirit, when the Father gives him, as it is said here he hath, For this same thing.

But 3. You have even Christ also not farre off inte∣rested in this self-same thing in the next verse, and v. 8. Absence from the Lord, whilest in the body, v. 6. and pre∣sence with the Lord, when separate from the body, v. 8. This Lord is Christ; the phrase of the New Testament con∣cerning Christ runs in this style, To be with Christ, This day with me—To be where I am, and see my Glory: So Christ. To be with Christ is best of all, and we shall be ever with the Lord. So Paul.

Use 1.

Doth God work Us for this thing ere he brings us to it? What hath God wrought hitherto upon Thee or Thee, in order to this end? 'Tis a blunt question, but the Text puts it in my mouth: How many souls are there living in the profession of Christianity, that know not what this means, to have a work wrought on them (a-new

upon them) over and above what morall Honesty (which was Natures portion) and the common professi∣on of Christianity addes thereunto, by custome and meer education. An honest Turk professing also and observing the Principles of his Religion, upon the ground of his education onely (and a Religion every man must have) will as soon go to Heaven as Thou; for all thy Religion is founded but upon the like foundati∣on that his is. I tell thee, that Christian Religion is not a thing so cheap; nor Salvation by Christ at so low a rate. Thou must have a work upon thy soul sui∣ted unto all the truths, thus professed in the power and efficacy of them. They must enter thy soul by a spirituall faith and frame, and mold it anew to a likeness to them. Carry home therefore the Caveat our Apostle hath put in ver. 3. If so be that being clothed, we be not found naked of Grace and Holiness wrought, and Christs Righte∣ousness by spiritual efficacious faith applied, (Faith in earnest) bowing the Soul to be obedient unto Christ, as heartily and as honestly, as it expects salvation by Christ, as without which thou wilt never be saved. This is our Religion; and when at death thy Soul (thy poor lonesome Soul) being stript of all things in this world; even the Body and all, shall come afore the great God and Jesus Christ, what will the enquiry be? as Matth. 22. 11. When THE KING came in to see the guests, he saw a man had not the Wedding-garment; he spied him out: And the man was speechless, v. 12. Take him and hinde him, (says he) and cast him into utter darkness, v. 13. The other that were clothed, were admitted unto the Marriage; and, (as the Psalmist, the words of which are here alluded unto) She was brought unto the KING (the very Title which in both these places is given to

Christ: see ver. 11.) in rayment of Needle-work, and this clothing is of Gods working; and so my Text falls in with both: There is no admission unto Christ without it—This the first Use.

Use 2.

Hath God begun to work this good work in thee? he will perfect it: whereof the Text gives this assurance, that he hath wrought it for this thing, that is, for this end, and God will not lose his end: Besides, he says he hath given earnest.

Use 3.

Thou Saint, be content TO LIVE, for whilst thou livest, thou art under Gods working, in order unto Glo∣ry. Value life; 'tis a season of being wrought upon: And to be sure, thou shalt live no longer, than whilst God is some way or other a working this. What an ad∣vantage is it, that all thy sins, occasioned by living long, shall surely be forgiven, and nothing of thy score be un∣cut off for thee, but all the righteousness that is wrought upon thee, and wrought by thee, (and therefore wrought by thee, because upon thee; for, being wrought upon,* 1.35 we work, and all is rather, God hath wrought us, than that we have wrought) All thy righteousness (I say) shall remain for ever.* 1.36 All the time thou remainest in this life, thy Soul is ripening, or maturing for Glory.

How great a comfort is that? in explicating the Do∣ctrinal part, I gave instance of a Childe in the Womb curiously wrought all that time,* 1.37 in order to its living and subsisting afterwards in this world. 'Tis a dark place, the Womb which the Childe is wrought in; and it lives there in a stifled condition, it cannot breathe, it

takes nourishment but at the Navel, (a way invented and prepared of God meerly for that season) it lies boil∣ing, tossing and tumbling, and sleeping away the most of its time, and gives now and then a faint stirring, to shew it is still alive; and it is a life scarce worth the name of life: Well, but all this is a being wrought and fitted to live another, freer, and braver life in this world. And this is your present case, your life is hid, it is to come; all that you finde in this world, is but [that God hath wrought you for the self-like thing] And if this Childe we spake of should be forced out of the womb afore the due time, it would have the more imperfect life in this world: So here, if you could suppose a Saint should die afore the full birth of his Souls being wrought on—Therefore be content to wait Gods lei∣sure, until your change shall come.

Use 4.

No matter what befals thee, so it works towards this end; let whatever be, so thou findest God to go on with this design, that he works upon thy soul; be it upward, in communion with himself, or downward, in disowning thy self, thy vileness and corruptions, so it works. Thou hast afflictions that break thy heart, (as reproch broke Christs heart, says the Psalmist in his name) no matter, so they work upon thy Soul. Know then, that they are set awork by the hand that sent them, to work a far exceeding weight of glory for thee:* 1.38 If by any means (says Paul) no matter what, so the work go on. A Carver comes with his Chissels, and cuts off this piece, and cuts in to that part of the Stone: No matter; a state∣ly Statue bearing the Image of some Person of Ho∣nour, is to be set up for perpetuity, and is accordingly

a framing: So though God carves his Image out of thy flesh, no matter. Comfort thy self, and think not much at any condition, whilst (as Paul says) it turns to thy sal∣vation. Election sent thee not into this world to have a great Name (perhaps God will load it) nor to be Rich, or to have Power, but to work thee for this self-same thing; and if thou seest that Plough a going (though it makes deep furrows on thy back, yea heart) yet so, that this seed be sown therein, rejoyce, for thou shalt bring thy sheafs with thee. For my self, so that I finde Ele∣ction pursuing its design, of making me holy, and blessing me with spiritual blessings in heavenly places, (as Ephes. 1. 4.) I care not (I would not care) what befalls me in this World.

Notes

• * 1.1

  Observa quòd non in futuro dicit, Parabir nos. Non demum parabitur; ubi jam induendum est, &c. Musc. in lucum.
• * 1.2

  Eccle. c. 9. v. 10
• * 1.3

  Psal. 6. v. 5.
• * 1.4

  1 Cor. 13 8.
• * 1.5

  2 Cor. 9. 9.
• * 1.6

  1 Pet. 1. 23.
• * 1.7

  Ver. 25.
• * 1.8

  Magis conveni∣ens videtur ut animae in qui∣bus per prius fuit culpa & meritum, prius etiam vel puni∣antur vel prae∣mientur. Aqui∣nas cont. Gent. Lib. 4. cap. 91. sect. 3.
• * 1.9

  2 Cor. 12.
• * 1.10

  Acts 10. 47.
• (a) 1.11

  2 Cor. 13. 8, 13.
• (b) 1.12

  1 Thes. 1. 11 John 6. 28.
• * 1.13

  John 9. 51.
• * 1.14

  Chap. 11. 26.
• * 1.15

  Heb. 10. v. last.
• * 1.16

  Jam. 5. v. last.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  Joh. 3.
• * 1.19

  Rom. 7. 22, 25.
• * 1.20

  Luke 26. 22.
• * 1.21

  Heb. 1. ult.
• * 1.22

  Child of Light; walking in Darknesse.
• * 1.23

  Psal. 22. See Ainsw.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.25

  Numb. 16. 22.
• * 1.26

  Heb. 11. 6.
• * 1.27

  Gen. 15. 1.
• * 1.28

  See Burgensis, Maldonat. &c. Lev. 19 13.
• * 1.29

  Deut. 24. 15.
• * 1.30

  Eccles. 12. 5.
• * 1.31

  In his Myro∣thecium.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.33

  Job 36. 7.
• * 1.34

  1 Pet. 1.
• * 1.35

  Acti agimus.
• * 1.36

  2 Cor. 9. 9.
• * 1.37

  Psal. 139. 15.
• * 1.38

  Phil. 3.