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That nothing may be wanting in this last place cited, to make up all the Par∣ticulars in the foregoing Sections insisted on: So it is, that the Apostle Peter doth further plainly insinuate, That this Sal∣vation (here) consisteth in the Sight and Vision of Christ, (which was one Particular afore-mentioned) accompani∣ed with Joy unspeakable, and glorious. The Coherence (if observed) makes this forth clearly: For whereas in the Verse
immediately foregoing, he had commen∣ded their present State of Faith by this, Whom [now] though you see not, yet be∣lieving, rejoice with Joy unspeakable, and glorious. That [Now] you see not, (in this Life) is set in opposition, and carries a promise with it of a time to come, where∣in they should see, even as Christ said to his Disciples, Joh. 13. 33. & 36. compa∣red, 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 soul. 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. 12, 13.
And let me add this, That the Apostle on purpose doth bring the mention of this supereminent fruit of faith, (Even now when we see not) that believing, ye yet re∣joyce with joy unspeakable and glorious: On purpose, I say, to make way for the rai∣sing up their thoughts & 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 im∣plicitly as if he had said unto them, Oh! think with your selves, what Joy, what Glory that must needs be, which exceed∣eth and surpasseth this that now accom∣panies your faith, in an answerable pro∣portion, as much as sight of Christ's 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 im∣prove this Notion: 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 sepa∣rate from your bodies by death: In that, even now, in this life, it is your Souls and Spirits that are the immediate recep∣tives, or partakers and subjects of such glorious Joys,
The soul enjoys them (though in the body, yet) without the help or concur∣rence 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 Mind exerciseth in other things, and which do concur with the understand∣ing
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 per∣mit you to have so much of this joy, as otherwise the soul is now capable of by faith. And therefore by this experimen∣tal 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 soul's Glory and Happiness. (1.) From the Condition of the Soul, as the immediate subject of Grace wrought in it. (2.) From God's 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 Effici∣ent will accomplish the End, when his Work for that end is finish'd. And all these, as comprehended 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.