A discourse of the punishment of sin in hell demonstrating the wrath of God to be the immediate cause thereof : to which is added, a sermon, proving a state of glory for the spirits of just men upon dissolution / by Tho. Goodwin ...
In the 16th Verse of the fore-going Chapter (where the Well-head of his Discourse is to be found) he shews the extraordinary Care God hath of our [ inward Man ] to renew it day by day;
In the 16th Verse of the foregoing Chapter (where the Wellhead of his Discourse is to be found) he shows the extraordinary Care God hath of our [ inward Man ] to renew it day by day;
where Inward Man is strictly the Soul with its Graces, set in opposition unto our Outward Man, [ the Body with its Appurtenances, ] which he saith daily perisheth; that is, is in a mouldring and decaying condition. Chap. 5. ver. 1. For we know, that if our earthly House of this Tabernacle were dissolved, we have a Building of God, a House not made with hands, eternal in the Heavens.
where Inward Man is strictly the Soul with its Graces, Set in opposition unto our Outward Man, [ the Body with its Appurtenances, ] which he Says daily Perishes; that is, is in a mouldering and decaying condition. Chap. 5. ver. 1. For we know, that if our earthly House of this Tabernacle were dissolved, we have a Building of God, a House not made with hands, Eternal in the Heavens.
But what if this outward Man or earthly Tabernacle be wholly dissolved and pull'd down, what then shall become of this inner Man? And he resolves it thus, That if it be dissolved, we have an House, a Building of God in the Heavens. And what is the [ We ] but this inner Man (he had spoken of) renewed Souls, which dwell now in the Body as in a Tabernacle, as the Inmates that can subsist without it? And it is as if he had said,
But what if this outward Man or earthly Tabernacle be wholly dissolved and pulled down, what then shall become of this inner Man? And he resolves it thus, That if it be dissolved, we have an House, a Building of God in the Heavens. And what is the [ We ] but this inner Man (he had spoken of) renewed Souls, which dwell now in the Body as in a Tabernacle, as the Inmates that can subsist without it? And it is as if he had said,
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Death is a Failing, ('tis your City-Phrase also when a Man proves Bankrupt) a Statute of Bankrupts comes forth then upon your old House, (Statutum est omnibus semel mori) and upon all you have;
Death is a Failing, (it's your City phrase also when a Man Proves Bankrupt) a Statute of bankrupts comes forth then upon your old House, (Statutum est omnibus semel Mori) and upon all you have;
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and then it is a receiving or entertaining that otherwise desolate Soul into everlasting Habitations, that is, into an House eternal in the Heavens, as the Text.
and then it is a receiving or entertaining that otherwise desolate Soul into everlasting Habitations, that is, into an House Eternal in the Heavens, as the Text.
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for, Heb. 11. 13. Abraham and the Patriarchs died in Faith, (Mark that!) In Faith or Expectation of what? He had told us, ver. 10. He looked for a City whose Builder is God.
for, Hebrew 11. 13. Abraham and the Patriarchs died in Faith, (Mark that!) In Faith or Expectation of what? He had told us, ver. 10. He looked for a city whose Builder is God.
What is a City, but an Aggregation and Heap of Houses and Inhabitants? Multitudes had died afore Abraham, and gone to Heaven, from Adam, Abel, Seth, downwards;
What is a city, but an Aggregation and Heap of Houses and Inhabitants? Multitudes had died afore Abraham, and gone to Heaven, from Adam, Abel, Seth, downwards;
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and God promiseth him Peace at his Death, and a being gathered to those Fathers, Gen. 15. 15. There was then a City built, and already replenish'd with Inhabitants;
and God promises him Peace At his Death, and a being gathered to those Father's, Gen. 15. 15. There was then a city built, and already replenished with Inhabitants;
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No. But secondly, Positively, For this, as the top-ground of that Desire, That we would be cloathed upon with that House, (spoken of Verse 1. and that still taken in the Sence spoken of in the second Verse) to the end that this mortal animal Life, which the Soul (tho immortal in it self) now leads in the Body, full of Sins, clogg'd with a Body of Death and Miseries; (each of which hath a Death in it) and so it lives but a dying Life;
No. But secondly, Positively, For this, as the top-ground of that Desire, That we would be clothed upon with that House, (spoken of Verse 1. and that still taken in the Sense spoken of in the second Verse) to the end that this Mortal animal Life, which the Soul (though immortal in it self) now leads in the Body, full of Sins, clogged with a Body of Death and Misery's; (each of which hath a Death in it) and so it lives but a dying Life;
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that this Life may be exchanged, yea, swallowed up by that which is Life indeed, the only true Life, the knowing God as we are known, and enjoying him:
that this Life may be exchanged, yea, swallowed up by that which is Life indeed, the only true Life, the knowing God as we Are known, and enjoying him:
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This Interpretation, and the suting of all the Phrases used in this 4th Verse, to hold good of this Exchange at Death, I cannot, through straitness of time, give an account of now:
This Interpretation, and the suiting of all the Phrases used in this 4th Verse, to hold good of this Exchange At Death, I cannot, through straitness of time, give an account of now:
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There is one word in this Verse, [ NONLATINALPHABET, For this self-same thing God hath wrought us, ] which serves us as a Clue of Thread drawn through the Windings of the former Verses, to shew us, that one and the same Individual Glory hath been carried on all along,
There is one word in this Verse, [, For this selfsame thing God hath wrought us, ] which serves us as a clue of Thread drawn through the Windings of the former Verses, to show us, that one and the same Individu Glory hath been carried on all along,
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What this self-same thing should be, ask the first Verse, and it will tell you, it is that House eternal in the Heavens, a Building of God, prepared by him against the time that this earthly House is dissolved.
What this selfsame thing should be, ask the First Verse, and it will tell you, it is that House Eternal in the Heavens, a Building of God, prepared by him against the time that this earthly House is dissolved.
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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.
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 selfsame thing Here aimed At.
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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 changed, and so enter into Glory: but the contrary.
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 changed, and so enter into Glory: but the contrary.
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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.
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.
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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:
Neither is it that those groaning Desires, spoken of in the foregoing Verses, 2, 3, 4. is [ that selfsame thing ] Here (as Some would) for indeed as Musculus well:
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If it be asked, what is the special proper scope of these words, as touching this Glory of the Soul? The answer in general, It is to give the rational part of this Point,
If it be asked, what is the special proper scope of these words, as touching this Glory of the Soul? The answer in general, It is to give the rational part of this Point,
For what other is the meaning or mystery (says he) of all that God is daily so at work with you in this Life? What else is the end of all the workings of Grace in you,
For what other is the meaning or mystery (Says he) of all that God is daily so At work with you in this Life? What Else is the end of all the workings of Grace in you,
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Besides the evidence the work gives, there is also over and above the earnest of the Spirit given to your Souls now whilst in your Bodies, in Joy, full of Glories of the same kind (as Earnests are) of what fulness of Glory they are both capable of then,
Beside the evidence the work gives, there is also over and above the earnest of the Spirit given to your Souls now while in your Bodies, in Joy, full of Glories of the same kind (as Earnests Are) of what fullness of Glory they Are both capable of then,
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;
and by whom Are all things, etc. And so in the point of the Resurrection, 1 Cor. 15. 21. Since by Man Come Death, by Man Come also the resurrection of the dead;
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That it is a strong Argument, that God hath provided a Glory for separate Souls hereafter, That He hath wrought us, and wrought on us a Work of Grace in this Life.
That it is a strong Argument, that God hath provided a Glory for separate Souls hereafter, That He hath wrought us, and wrought on us a Work of Grace in this Life.
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.
And so, Philip 1. 6. termed, The good Work. A frame of Spirit, created to good works: Ephesians 2. 10. We Are his Workmanship, created unto good Works.
that is, the Body with all the appurtenances, saith Peter, 1 Pet. 1. 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:
that is, the Body with all the appurtenances, Says Peter, 1 Pet. 1. 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 says he means) which by the Gospel is preached (every day) unto you, ver. 25. and by preaching is engrafted in your Souls, purifying [ your Souls ] ver.
And this is the Word (he Says he means) which by the Gospel is preached (every day) unto you, ver. 25. and by preaching is engrafted in your Souls, purifying [ your Souls ] ver.
For the Body rots, and in the Grave hath not an inherent, but a relative Holiness, (such as the Episcopal Brethren would have to be in Churches consecrated by them) because once it was the Temple of the Holy Ghost, who dwells in us.
For the Body rots, and in the Grave hath not an inherent, but a relative Holiness, (such as the Episcopal Brothers would have to be in Churches consecrated by them) Because once it was the Temple of the Holy Ghost, who dwells in us.
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 (says 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 conjunct together,
as that which he intends the Subject Here wrought upon, appears, if we consult the Wellhead of his Discourse about the Soul, which is the 16. ver. of the 4. Chap. Our inward Man (Says he) is renewed, etc. (there is your wrought upon Here) while the outward (the Body) Perishes. Which Soul, in being called the inward Man, connotates At once both Grace and the Soul conjunct together,
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;
That [ hath wrought ] referring to the work of Conversion At the First, Who [ hath made ] us meet to be partakers, etc. Col. 1. 12. and who does continue still to work us;
the Peterperfect 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.
the Peterperfect 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 selfsame thing, continually.
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:
For it is while the outward Man is mouldering, and that by Afflictions, which during this moment work an Eternal weight of Glory, ver. 17. and that is expressly said to be but this present time, Rom. 8. So then, there is no Parabit in that other World:
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First, that Grace or Holiness, because they are immediately wrought in the Soul, that therefore when the Body dies the Soul shall be taken up into Life.
First, that Grace or Holiness, Because they Are immediately wrought in the Soul, that Therefore when the Body die the Soul shall be taken up into Life.
for the Body that is condemned to die, The Body is dead because of Sin. By Body I understand the same which he in the 11th Verse terms the mortal Body to be raised up;
for the Body that is condemned to die, The Body is dead Because of Sin. By Body I understand the same which he in the 11th Verse terms the Mortal Body to be raised up;
as one sentenced to Death you term a dead Man. And this [ because of Sin. ] It was meet that that first threatning of dying should have some effect to evidence the Truth of God therein.
as one sentenced to Death you term a dead Man. And this [ Because of Sin. ] It was meet that that First threatening of dying should have Some Effect to evidence the Truth of God therein.
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and so preserves, and by God's ordination upon dying, elevates the Soul, which is the immediate and original Subject of it, (which is the Point in hand.) For this thing it is, God hath wrought it.
and so preserves, and by God's ordination upon dying, elevates the Soul, which is the immediate and original Subject of it, (which is the Point in hand.) For this thing it is, God hath wrought it.
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But an holy Soul or Spirit, which is the Offspring of God, having now true Holiness and Righteousness from the second Adam, communicated to it, and abiding in it;
But an holy Soul or Spirit, which is the Offspring of God, having now true Holiness and Righteousness from the second Adam, communicated to it, and abiding in it;
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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 immediatly capable of Glory, which Grace is a preparation to.
I come (2.) to the Argumentation it self, which arises 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.
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Hence therefore this will at least arise, That the Inherency or Abiding of this Grace wrought in this Soul, depends not upon its conjunction with the Body;
Hence Therefore this will At least arise, That the Inherency or Abiding of this Grace wrought in this Soul, depends not upon its conjunction with the Body;
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And in what Subject else is it, that the Seed of God remains incorruptible, or the Word of God abides for ever? Or how else comes that Saying to be performed, 1 John 2. 17. He that doth the Will of God, endures for ever? Having therefore all these Riches by it,
And in what Subject Else is it, that the Seed of God remains incorruptible, or the Word of God abides for ever? Or how Else comes that Saying to be performed, 1 John 2. 17. He that does the Will of God, endures for ever? Having Therefore all these Riches by it,
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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 intrinsick and immediate Receptive of all this Holiness. This is the first. Add also, Secondly;
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 intrinsic and immediate Receptive of all this Holiness. This is the First. Add also, Secondly;
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so, in that Order of Priority, Glory it self should be communicated. And therefore seeing its Fate is to abide a while alone, therefore first to enjoy,
so, in that Order of Priority, Glory it self should be communicated. And Therefore seeing its Fate is to abide a while alone, Therefore First to enjoy,
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Therefore (says he) we are always 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,
Therefore (Says he) we Are always confident, knowing, that while we Are in the Body, we Are absent from the Lord; (for we walk by Faith, not by Sighed.) We Are confident, I say,
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, after the Resurrection, it shall not then be any more absent from the Body. This Conjunction therefore of absent from the Body, and present with the Lord, falls out in no State else,
For while it is present in the Body afore Death, it is absent from the Lord; and when it shall be present with the Lord, After the Resurrection, it shall not then be any more absent from the Body. This Conjunction Therefore of absent from the Body, and present with the Lord, falls out in no State Else,
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Only 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, i. e. as to continue in the Body, and enjoy it;
Only this must be added, That while indeed the Soul is At home in this Body, (this earthly Tabernacle) it is not capable of this Sighed of the Glory of God, i. e. as to continue in the Body, and enjoy it;
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And altho Paul, as a Stander-by, was an Overhearer, and an Eye-witness (by way of Revelation and Vision) of what the Spirits of Just Men in Glory do enjoy:
And although Paul, as a Stander-by, was an Overhearer, and an Eyewitness (by Way of Revelation and Vision) of what the Spirits of Just Men in Glory do enjoy:
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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,
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, Zechariah 3. 7.) yet he was not estated into it,
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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.
And Paul Here in my Text also determines it, That while we Are At home in the Body, (as now) we Are absent from the Lord. They Are two incompatible Estates.
Then let us in the fourth place add what Force the third Premise will give to it, concerning the Time of God's working on us, to drive all closer home;
Then let us in the fourth place add what Force the third Premise will give to it, Concerning the Time of God's working on us, to drive all closer home;
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when out of their bodies? If indeed, as the Papists, and corrupted Jews and Heathens have feigned, there were any work to be after wrought, a Purgatory, or the like;
when out of their bodies? If indeed, as the Papists, and corrupted jews and heathens have feigned, there were any work to be After wrought, a Purgatory, or the like;
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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.
But the contrary being the truth, then, etc. Now the strength of the Argument from this latter, superadded to the rest, Stands upon two strong Grounds.
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First, if we consider what is common to God in this with all other, but ordinarywise Efficients or Workers, that are intent upon their Ends, which must be given to him, the only Wise All-powerful God, (who is here said,
First, if we Consider what is Common to God in this with all other, but ordinarywise Efficients or Workers, that Are intent upon their Ends, which must be given to him, the only Wise All-powerful God, (who is Here said,
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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 designed 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,
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 designed that their Education unto? Will you suffer them (in this case) to loose their time, Do you know how to do good to your Children,
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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 forms enter without delay:
and does not God? We see God does thus in Nature. We say, when the Matter is as Fully prepared as ever it shall be, that the forms enter without Delay:
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When mens sins are at full (as of the Amorites) he stays not a moment to execute Judgment: 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 only place and condition of our glorifying God) I have finished the work thou gavest me to do:
When men's Sins Are At full (as of the amorites) he stays not a moment to execute Judgement: 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 only place and condition of our glorifying God) I have finished the work thou Gavest me to do:
either that of Faith, which we have at present; and of Sight, which is for hereafter. Into these two, the Apostle resolves all God's 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.
either that of Faith, which we have At present; and of Sighed, which is for hereafter. Into these two, the Apostle resolves all God's Dispensations to us, ver. 7. of this Chapter, We walk by faith, (namely, in this life) not by sighed. And again, 1 Cor. 13. 12. [ Now ] we see in a glass, [ Then ] face to face.
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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 , that door and passage will be quite shut up;
The like in Peter, 1 Epistle 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 ceases, that door and passage will be quite shut up;
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So stands the case with the Soul here between Faith and Sight: So that we must either affirm, That the Souls dies to all spiritual actings and communions with God until the Resurrection, which those Scriptures so much do contradict, He that believeth hath eternal life, &c. and shall never (no not for a moment) die; (and in those Promises it is not simply a sluggish Immortality,
So Stands the case with the Soul Here between Faith and Sighed: So that we must either affirm, That the Souls die to all spiritual actings and communions with God until the Resurrection, which those Scriptures so much do contradict, He that Believeth hath Eternal life, etc. and shall never (no not for a moment) die; (and in those Promises it is not simply a sluggish Immortality,
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And in the 12th Verse he explains himself, That the imperfect 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 other world.
And in the 12th Verse he explains himself, That the imperfect 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 other world.
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Nay, the Apostle admits not so much as a moment of cessation, but sayes, That the imperfect is done away, (ver. 10.) and vanisheth, (as ver. 8.) by the coming in of the perfect upon it:
Nay, the Apostle admits not so much as a moment of cessation, but Says, That the imperfect is done away, (ver. 10.) and Vanishes, (as ver. 8.) by the coming in of the perfect upon it:
as it differs from Faith. Neither is that ultimate Enjoyment, or happiness in God, which Souls shall have after the Resurrection, any other (in Name or Thing) than the sight of God, as it is thus distinguished from Faith; although it shall be then raised and intended unto far higher degrees of Perfection.
as it differs from Faith. Neither is that ultimate Enjoyment, or happiness in God, which Souls shall have After the Resurrection, any other (in Name or Thing) than the sighed of God, as it is thus distinguished from Faith; although it shall be then raised and intended unto Far higher Degrees of Perfection.
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And for a Conclusion of this first Point, that which follows in that place lately cited out of 1 Pet. 1. 9. Receiving the end of your faith, the salvation of your souls, may as fitly serve for the confirmation of all these latter fore-going Notions,
And for a Conclusion of this First Point, that which follows in that place lately cited out of 1 Pet. 1. 9. Receiving the end of your faith, the salvation of your Souls, may as fitly serve for the confirmation of all these latter foregoing Notions,
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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, that many Saints through believing do in this life enjoy,
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, that many Saints through believing do in this life enjoy,
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for I know it doth consist with that other I am about to give, and is subordinate to it: (And I have learned to take the most comprehensive sence the holy Ghost may be supposed to aim at in any Scripture.) But if this sence should directly alone obtain,
for I know it does consist with that other I am about to give, and is subordinate to it: (And I have learned to take the most comprehensive sense the holy Ghost may be supposed to aim At in any Scripture.) But if this sense should directly alone obtain,
For why else are these present joys termed Salvation, and that as distinct from that right to salvation, which otherwise Faith at all times estates us into,
For why Else Are these present Joys termed Salvation, and that as distinct from that right to salvation, which otherwise Faith At all times estates us into,
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but for this, that these joys are an entrance into, and a taking possession of Glory, over and above what ordinarily Faith giveth? And therefore they have the name given them,
but for this, that these Joys Are an Entrance into, and a taking possession of Glory, over and above what ordinarily Faith gives? And Therefore they have the name given them,
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as being the earnest of the same kind, unto that greater fum is to be paid (as in all Contracts it useth to be) at the end of that performance on one part:
as being the earnest of the same kind, unto that greater fum is to be paid (as in all Contracts it uses to be) At the end of that performance on one part:
which end is when Faith ends. And so that is made the set Date or time when this full payment is to begin, which this earnest aforehand bindeth God unto.
which end is when Faith ends. And so that is made the Set Date or time when this full payment is to begin, which this earnest aforehand binds God unto.
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I also know, that by this phrase, The salvation of our souls, the Soul being the eminent part of man, is often in Scripture, by a Synecdoche, put for the whole person. 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.
I also know, that by this phrase, The salvation of our Souls, the Soul being the eminent part of man, is often in Scripture, by a Synecdoche, put for the Whole person. 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.
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I only contend for this, That the salvation of the soul is intended also of that Salvation which falls out in the midst between these joys (the earnest) in this life,
I only contend for this, That the salvation of the soul is intended also of that Salvation which falls out in the midst between these Joys (the earnest) in this life,
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as Mat. 26. 16. What shall it profit a Man to gain the whole World (and so provide for his body) and lose his own Soul? And again, in speaking of the Soul as considered apart from the Body, Mat. 10. 28. Fear not them that are able to kill but the body,
as Mathew 26. 16. What shall it profit a Man to gain the Whole World (and so provide for his body) and loose his own Soul? And again, in speaking of the Soul as considered apart from the Body, Mathew 10. 28. fear not them that Are able to kill but the body,
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it is observable, that this our Apostle Peter should choose to use in this Epistle, more than any other Apostle, this phrase of [ Soul ] in relation to Salvation, either as being the eminent subject,
it is observable, that this our Apostle Peter should choose to use in this Epistle, more than any other Apostle, this phrase of [ Soul ] in Relation to Salvation, either as being the eminent Subject,
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and sometimes as the single subject both of Grace and Salvation: So in this Chapter, You have purified your souls, &c. as the immediate susceptive of the incorruptible seed (as was observed.) Then again, in chap. 2. 11. Abstain from fleshly lusts which war [ against the Soul ] and, 8. 25. Ye are returned to the Bishop of your Souls.
and sometime as the single Subject both of Grace and Salvation: So in this Chapter, You have purified your Souls, etc. as the immediate susceptive of the incorruptible seed (as was observed.) Then again, in chap. 2. 11. Abstain from fleshly Lustiest which war [ against the Soul ] and, 8. 25. You Are returned to the Bishop of your Souls.
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And more directly to our purpose, ch. 4. last v. he exhorts them when they come to die, to commit their souls to God, as then being to be separate from their bodies.
And more directly to our purpose, changed. 4. last v. he exhorts them when they come to die, to commit their Souls to God, as then being to be separate from their bodies.
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 wholy restrained unto that estate of the Soul,
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,
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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,
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,
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for the comfort of such as were to lay down their tabernacles of their bodies 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 next, which is this of the soul separate. To confirm all which,
for the Comfort of such as were to lay down their Tabernacles of their bodies 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 next, which is this of the soul separate. To confirm all which,
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That which further invited me to this place, was this phrase [ The end of your Faith ] especially upon the consideration that he speaks it unto such Christians, who in these times were (as he foretells, ch. 4. ver. 4.) shortly to be martyred,
That which further invited me to this place, was this phrase [ The end of your Faith ] especially upon the consideration that he speaks it unto such Christians, who in these times were (as he foretells, changed. 4. ver. 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 thereupon instructeth and exhorteth them to commit their souls (when they die) to be kept by God:
and At present were sorely tried (v. 7. of this Chapter) and in the last verse of the fourth, he thereupon Instructeth and exhorteth them to commit their Souls (when they die) to be kept by God:
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As of wicked men it is said, whose end is destruction, Phil. 3. & Heb. 10. last v. Apostacy and unbelief are said to be a drawing back unto perdition. And on the contrary, there Faith is termed a believing to the salvation of the Soul:
As of wicked men it is said, whose end is destruction, Philip 3. & Hebrew 10. last v. Apostasy and unbelief Are said to be a drawing back unto perdition. And on the contrary, there Faith is termed a believing to the salvation of the Soul:
until their faith arrive at, and attaineth this Salvation of the Soul. To this sence also, Rom. 6. 22. You have your fruit in holiness, and the [ end ] everlasting life.
until their faith arrive At, and attaineth this Salvation of the Soul. To this sense also, Rom. 6. 22. You have your fruit in holiness, and the [ end ] everlasting life.
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as in supporting them gloriously under the sorest trials, v. 7. and then sometimes filling their hearts with joy unspeakable and glorious, v. 8. he here at last concludeth with what will be the end or issue of it in that other life,
as in supporting them gloriously under the Sorest trials, v. 7. and then sometime filling their hearts with joy unspeakable and glorious, v. 8. he Here At last Concludeth with what will be the end or issue of it in that other life,
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and what it is that then they shall receive, Receiving (after all this) the end of your faith, the salvation of your souls, NONLATINALPHABET, in the present, by a frequent and usual Enallage of time, being put for the future: for ye shall receive (or being about to receive) to shew the certainty of it:
and what it is that then they shall receive, Receiving (After all this) the end of your faith, the salvation of your Souls,, in the present, by a frequent and usual Enallagen of time, being put for the future: for you shall receive (or being about to receive) to show 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:
that when Faith shall end, you may be sure oned, 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 (whilst through death they shall so exist) as well as of the same souls primarily, and more eminently,
so no interruption or Molle of time to come between (during which your Souls should not be actually saved) A salvation of your Souls singly (while through death they shall so exist) as well as of the same Souls primarily, and more eminently,
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And upon this account also the salvation of the soul, when they should die, that being the very next thing their eyes must needs be upon, is therefore here intended.
And upon this account also the salvation of the soul, when they should die, that being the very next thing their eyes must needs be upon, is Therefore Here intended.
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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.
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.
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.
and brought to that degree he aimed At in this life; (or to use the Apostles own expression of it, 2 Thebes 1. 11.) when God hath fulfilled the work of faith with power, he then Crowneth it with this Salvation of the Soul without end.
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and Faith thus ceasing, if this salvation of the soul did not succenturiate and recruit it anew, the end of this Faith were wholly and altogether present destructive losse unto the soul in its well-being, until the Resurrection.
and Faith thus ceasing, if this salvation of the soul did not succenturiate and recruit it anew, the end of this Faith were wholly and altogether present destructive loss unto the soul in its well-being, until the Resurrection.
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4. The [ End ] signifies the perfection and consummation of any thing, 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,
4. The [ End ] signifies the perfection and consummation of any thing, 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,
Now then, If we take the word [ End ] in its proper meaning, and the word [ Soul ] likewise in its native proper meaning also, which sence 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.
Now then, If we take the word [ End ] in its proper 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.
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So it is, that the Apostle Peter doth further plainly insinuate, That this Salvation (here) consisteth in the Sight and Vision of Christ, (which was one Particular afore-mentioned) accompanied with Joy unspeakable, and glorious.
So it is, that the Apostle Peter does further plainly insinuate, That this Salvation (Here) Consisteth in the Sighed and Vision of christ, (which was one Particular aforementioned) accompanied with Joy unspeakable, and glorious.
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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;
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;
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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;
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 ceases, Sighed comes;
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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 rejoyce with joy unspeakable and glorious:
And let me add this, That the Apostle on purpose does bring the mention of this supereminent fruit of faith, (Even now when we see not) that believing, you yet rejoice with joy unspeakable and glorious:
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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:
how infinitely transcending that salvation of their Souls must be, when Faith ending, they attain to Sighed, 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,
It is implicitly as if he had said unto them, Oh! think with your selves, what Joy, what Glory that must needs be, which exceeds and Surpasses this that now Accompanies your faith, in an answerable proportion,
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as much as sight of Christ's presence, and face to face, must be supposed to excel the knowledge of him by faith, which sees him but as absent, darkly!
as much as sighed of Christ's presence, and face to face, must be supposed to excel the knowledge of him by faith, which sees him but as absent, darkly!
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,
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,
Thereby calling upon 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.
Thereby calling upon 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.
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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 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.
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And thus both when the Holy-Ghost speaks of this Glory it self, (which is the End for which here) his stile is, Wbose 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.
And thus both when the Holy ghost speaks of this Glory it self, (which is the End for which Here) his style is, Wbose Maker and Builder is God, Hebrew 11. 10. And in like equipage Here of Preparation to that End, he Says, He that hath wrought us [ for this thing ] is God.
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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,
All things Are of God, who hath reconciled us to Himself, etc. 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,
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What there is said of Salvation in the whole, is here of that particular Salvation 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:
What there is said of Salvation in the Whole, is Here of that particular Salvation of a separate Soul. You have the like Emphasis put, Hebrew 2. 10. of bringing many Sons to Glory, [ It became him ] Says the Text. Now put all together, and the result is:
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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 argue him a God Wise in Counsel, and Wonderful in Working.
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 argue him a God Wise in Counsel, and Wondered in Working.
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The Account of this Becomingness is best made forth, by comparing and bringing together into an Interview, both the inward and outward Condition of such a Soul,
The Account of this Becomingness is best made forth, by comparing and bringing together into an Interview, both the inward and outward Condition of such a Soul,
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You have the Pedigree of Man, both in respect of Body and Soul, set out, Acts 17. The Extract of our Bodies, in v. 26. He hath made of one Blood all Nations of Men.
You have the Pedigree of Man, both in respect of Body and Soul, Set out, Acts 17. The Extract of our Bodies, in v. 26. He hath made of one Blood all nations of Men.
But then in respect of our Souls, we are God's Off-spring, v. 28. and so on that side there is an Alliance (not of Consanguinity) unto God, upon the account of having been created immediately by him,
But then in respect of our Souls, we Are God's Offspring, v. 28. and so on that side there is an Alliance (not of Consanguinity) unto God, upon the account of having been created immediately by him,
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and yet we are not begotten of his Essence or Substance, which is only proper to his Great Son. And in a correspondency unto this, God is stiled, Heb. 12. 9. The Father of our Spirits, 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 only created our Souls immediately out of nothing,
and yet we Are not begotten of his Essence or Substance, which is only proper to his Great Son. And in a correspondency unto this, God is styled, Hebrew 12. 9. The Father of our Spirits, in distinction from the Father's of our Flesh or Bodies; (see the words:) Which Alliance or Fatherhood, take it as in Common with all Men's Spirits, lies in this, That he not only created our Souls immediately out of nothing,
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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;
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;
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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 read it) that is, both, each of those Spirits;
both which appear, by putting two places together, Zechariah 12. 1. He frameth their Spirits (speaking of the Souls of Men) and that, [ altogether ] Says the Psalmist, Psalm 33. 15. (so Ainsworth; and Others read it) that is, both, each of those Spirits;
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for Creation differs from Generation in this, that it is a raising up or producing the whole of a being out of meer nothing, that is to say, [ altogether, ] whereas Generation presupposeth pre-existent matter;
for Creation differs from Generation in this, that it is a raising up or producing the Whole of a being out of mere nothing, that is to say, [ altogether, ] whereas Generation presupposeth preexistent matter;
and so are become his Workmanship by a new and far nobler Creation, and thereby created Spirit anew, according to what Christ says, That which is born of the Spirit is Spirit.
and so Are become his Workmanship by a new and Far Nobler Creation, and thereby created Spirit anew, according to what christ Says, That which is born of the Spirit is Spirit.
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Secondly, Consider we now again the Case and outward Condition of such a Soul, that of it self would fall out to it upon the Dissolution of the Body.
Secondly, Consider we now again the Case and outward Condition of such a Soul, that of it self would fallen out to it upon the Dissolution of the Body.
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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,
1. It fails of all sorts of Comforts it had in and by its Union with the Body in this World, Lycia 16. 9. When you fail, Says christ, speaking of Death, it's your City phrase when any of you break,
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We read in Psal. 73. 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,
We read in Psalm 73. 26. My Flesh and my Heart Faileth (as At Death to be sure it does) 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 Molle of time,
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and Flesh, and all in this World he foresaw would fail him, is evident by what he had immediately meditated in the words afore, ver. 24. Thou shalt guide me with thy counsel, so in this Life,
and Flesh, and all in this World he foresaw would fail him, is evident by what he had immediately meditated in the words afore, ver. 24. Thou shalt guide me with thy counsel, so in this Life,
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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,
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,
and no middle state between both, but when the one ceaseth the other begins, for between them two must be the [ for ever, ] and when all fail him which he had on Earth,
and no middle state between both, but when the one ceases the other begins, for between them two must be the [ for ever, ] and when all fail him which he had on Earth,
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and how meet and becoming 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.
and how meet and becoming a thing it is for God to receive it into Glory, upon the consideration of many Relations, which he professedly bears to such a Soul.
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and withal sublimated Spirit (by its being born again by his own Spirit) and so assimulated to God himself, a pure Spark now freed and severed from its Dust and Ashes, flying up (or is carried rather by Spirits, the Angles, out of their like spiritual Love to it as a Spirit) unto that great Spirit, that element of Spirits, it will surely find union and coalition with him,
and withal sublimated Spirit (by its being born again by his own Spirit) and so assimulated to God himself, a pure Spark now freed and severed from its Dust and Ashes, flying up (or is carried rather by Spirits, the Angles, out of their like spiritual Love to it as a Spirit) unto that great Spirit, that element of Spirits, it will surely find Union and coalition with him,
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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,
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,
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and have such a grand occasion, and (indeed) the first occasion in such an immediate way to appear before him, in such a manner and upon such a change as this, as they never did before;
and have such a grand occasion, and (indeed) the First occasion in such an immediate Way to appear before him, in such a manner and upon such a change as this, as they never did before;
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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 superadded consideration, that they are Souls and Spirit,
We also read Isaiah 57. 16, 17. of the regard he bears to Persons of a contrite and humble Spirit to revive them upon this superadded consideration, that they Are Souls and Spirit,
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for he speaks of that in Man, whereof God is in a peculiar manner the Maker or Creator [ The Spirit which I have made ] (says he) and it is one of the eminent Titles he takes into his Coat, The framer of the Spirit of Man within him, Zech. 1. 12. as in many other places:
for he speaks of that in Man, whereof God is in a peculiar manner the Maker or Creator [ The Spirit which I have made ] (Says he) and it is one of the eminent Titles he Takes into his Coat, The framer of the Spirit of Man within him, Zechariah 1. 12. as in many other places:
nor will I be always Wrath. (This I have observed in what is publick of mine.) Now what moves him to remove his Wrath from such an one? The Spirit would fail (says he.) Now doth God thus profess to have a regard to them in this Life,
nor will I be always Wrath. (This I have observed in what is public of mine.) Now what moves him to remove his Wrath from such an one? The Spirit would fail (Says he.) Now does God thus profess to have a regard to them in this Life,
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and shall we not think that when indeed otherwise they do fail (as after Death you have heard (even now) Christ himself expresseth they would) and would upon all these considerations before-mentioned, sink into utter desolation,
and shall we not think that when indeed otherwise they do fail (as After Death you have herd (even now) christ himself Expresses they would) and would upon all these considerations beforementioned, sink into utter desolation,
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unless they were received 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.
unless they were received 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.
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2. God at this season, forgets not, but full well remembers his Relation of being [ Their Creatour ] both by the new, and also first Creation (the new reviving and ingratiating the remembrance of the first) [ The Souls which I have made ] said he in Esa. But in St. Peter this is more express,
2. God At this season, forgets not, but full well remembers his Relation of being [ Their Creator ] both by the new, and also First Creation (the new reviving and ingratiating the remembrance of the First) [ The Souls which I have made ] said he in Isaiah But in Saint Peter this is more express,
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who yet, Heb. 10. 32, 33, 34. had suffered reproach 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.
who yet, Hebrew 10. 32, 33, 34. had suffered reproach and spoiling 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 destroyed, and so the season when their Souls to be separated therefrom, should be committed to God's care;
At death you know it is that when Men's bodies Are destroyed, and so the season when their Souls to be separated therefrom, should be committed to God's care;
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as our Darling (as our Translation) or lovely Soul, when separate (as others) as Christ in David speaks, Ps. 22. And Peter had in his eye Christ's example,
as our Darling (as our translation) or lovely Soul, when separate (as Others) as christ in David speaks, Ps. 22. And Peter had in his eye Christ's Exampl,
and pointed them thereunto, who at his death committed his separate Soul or Spirit into the hands of God, Luk. 23. 46. and the word commit is one and the same in both these places:
and pointed them thereunto, who At his death committed his separate Soul or Spirit into the hands of God, Luk. 23. 46. and the word commit is one and the same in both these places:
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onely there is this difference, that whereas Christ sayes, Father, I commit, Peter substitutes another title of God's (there being more than one Relation moving God,
only there is this difference, that whereas christ Says, Father, I commit, Peter substitutes Another title of God's (there being more than one Relation moving God,
and strengthening our Faith to this) even of faithful Creatour. 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 faithful in his care and provision for such Souls, according to his promises: And faithfulness doth always respect and refer unto Promises;
and strengthening our Faith to this) even of faithful Creator. And I understand not the First Creation only 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 faithful in his care and provision for such Souls, according to his promises: And faithfulness does always respect and refer unto Promises;
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and my reason why thus I understand it, is, because I find God's faithfulnesse still annexed unto his calling of us, that is converting us which is all one with this new Creation: Faithful 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,
and my reason why thus I understand it, is, Because I find God's faithfulness still annexed unto his calling of us, that is converting us which is all one with this new Creation: Faithful is he that hath called you, that is, made you new Creatures. 1 Cor. 1. 9. 1 Thebes 5. 24. And I find that David also urges it upon God as a motive,
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as in other Psalms, So Ps. 138. 8. Forsake not the works of thine own hands, that is, this double workmanship 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,
as in other Psalms, So Ps. 138. 8. Forsake not the works of thine own hands, that is, this double workmanship of thine of the First, and then superadded unto that, of the second creation, which he urges thereby to move him to perfect the work begun,
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it sayes withal 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 eternal Love, by Grace and Election unto the Adoption of Children, as Eph. 1. 3, 4, 5. see the words.
it Says withal something further, when it falls out that such Spirits, as he is a Father unto by the First creation, Are also the subject's of His Eternal Love, by Grace and Election unto the Adoption of Children, as Ephesians 1. 3, 4, 5. see the words.
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Which Love, having accordingly taken hold of their Souls by a work of Grace wrought upon them in this life, thereby owning 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 Spirits by Grace, and the second Creation superadded:
Which Love, having accordingly taken hold of their Souls by a work of Grace wrought upon them in this life, thereby owning 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 Spirits by Grace, and the second Creation superadded:
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Hence it falls out, in a parallel way, that (as it was said) such Souls were become [ Spirit ] upon a double account, that is Spirits for the substance of their being,
Hence it falls out, in a parallel Way, that (as it was said) such Souls were become [ Spirit ] upon a double account, that is Spirits for the substance of their being,
and again Spirit, by being born again of the [ Spirit ] so answerably it is that God stands in relation unto them as a Father of their Spirits upon the like double respect.
and again Spirit, by being born again of the [ Spirit ] so answerably it is that God Stands in Relation unto them as a Father of their Spirits upon the like double respect.
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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 relation in its kind of Father thereunto:
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 Relation in its kind of Father thereunto:
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but that indeed the motives are far greater, that God should extend the like and greater priviledges where he meant to love by Election and Choice, than he did where he loved only by a due and meet Law of Creation: So that when God shall profess himself a Father to their Spirits, speaking to such as are his Elect, he strongly insinuateth thereby, That he is by Grace likewise the Father of their Spirits in a peculiar manner.
but that indeed the motives Are Far greater, that God should extend the like and greater privileges where he meant to love by Election and Choice, than he did where he loved only by a due and meet Law of Creation: So that when God shall profess himself a Father to their Spirits, speaking to such as Are his Elect, he strongly insinuates thereby, That he is by Grace likewise the Father of their Spirits in a peculiar manner.
Now we read Heb. 12. 12. the Apostle to hold forth this very relation of God's being a Father of Spirits, with this promise thereunto annexed, That they should live: which relation of Father, &c. although it be there explicitely spoken in respect of their first Creation (which is common unto the Saints with others) yet being uttered of and unto Men in the state of Grace (as those were supposed whom he there exhorteth,
Now we read Hebrew 12. 12. the Apostle to hold forth this very Relation of God's being a Father of Spirits, with this promise thereunto annexed, That they should live: which Relation of Father, etc. although it be there explicitly spoken in respect of their First Creation (which is Common unto the Saints with Others) yet being uttered of and unto Men in the state of Grace (as those were supposed whom he there exhorteth,
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and that to move them to be subject unto him as such, with promise, that they should live) it evidently respecteth not meerly the relation of Father in respect of what was past the act of creating them,
and that to move them to be Subject unto him as such, with promise, that they should live) it evidently respecteth not merely the Relation of Father in respect of what was passed the act of creating them,
as upon that relation, as unto the Father of Spirits, with this promise, That they should live; then surely one special 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,
as upon that Relation, as unto the Father of Spirits, with this promise, That they should live; then surely one special 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,
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And that accordingly he will give demonstration of this special relation born to their Spirits (when the occasion shall be) considered apart in bestowing this Life on them:
And that accordingly he will give demonstration of this special Relation born to their Spirits (when the occasion shall be) considered apart in bestowing this Life on them:
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and truly when is it more proper for him to shew himself as a Father, than when their Souls after their subjection to him in Holiness here accomplished;
and truly when is it more proper for him to show himself as a Father, than when their Souls After their subjection to him in Holiness Here accomplished;
and quite cashered out of this World, and come stript and naked of all but Holiness unto their Father (for it is said, They return to God that gave them) who proves to be their Father by Grace.
and quite Cashiered out of this World, and come stripped and naked of all but Holiness unto their Father (for it is said, They return to God that gave them) who Proves to be their Father by Grace.
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and not reject them as if they were but Bastards and no Children (as that Chapter to the Hebrews speaks) but as Spirits, who as Sons have served him, and been subject to him.
and not reject them as if they were but Bastards and no Children (as that Chapter to the Hebrews speaks) but as Spirits, who as Sons have served him, and been Subject to him.
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Now that his being our God (which is the substance 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 that his being our God (which is the substance of the Covenant of Grace) does 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 Chronicles 20. 7.
2. Paul 's Collection from the same Promise, is, That God had provided in the mean time for Abraham 's Soul afore the Resurrection, a City, and an House therein for him. Thus Heb. 11. 16. But now they desire a better Country, that is, an heavenly:
2. Paul is Collection from the same Promise, is, That God had provided in the mean time for Abraham is Soul afore the Resurrection, a city, and an House therein for him. Thus Hebrew 11. 16. But now they desire a better Country, that is, an heavenly:
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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;
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;
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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,
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 Hebrew 11. Now then,
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when they died, what was it their Faith expected in stead thereof? The 10th verse tells us, He looked for a City whose Maker and Builder is God. From which compared, observe;
when they died, what was it their Faith expected in stead thereof? The 10th verse tells us, He looked for a city whose Maker and Builder is God. From which compared, observe;
which 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 according to his own intent in that promise, to make this provision for them at their death:
which spoken in full answer to that their expectation At their death's, to show, that God in professing himself to be their God, he had thereby engaged himself according to his own intent in that promise, to make this provision for them At their death:
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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,
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,
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nor filled full this covenanted Engagement and Profession 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.
nor filled full this covenanted Engagement and Profession 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 does this oblige him, That he is our God and Father, which is the point in hand.
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and again, let this inference 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,
and again, let this Inference 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,
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but as a Master to his Servant, Take your Cloke, and follow me (who must presently, without more ado, trig and foot it after his Master) as Isa. 41. 2. and then to live a stranger in the Land of Promise, upon the faith, that God would be his God: which faith in him, was also to cease when he came to die.
but as a Master to his Servant, Take your Cloak, and follow me (who must presently, without more ado, trig and foot it After his Master) as Isaiah 41. 2. and then to live a stranger in the Land of Promise, upon the faith, that God would be his God: which faith in him, was also to cease when he Come to die.
If this God in this case should not have taken care to answer his faith in some greater way, in stead of the possession of Canaan; and that after, upon his being turned out of that Country too, which he sojourned in during this life,
If this God in this case should not have taken care to answer his faith in Some greater Way, in stead of the possession of Canaan; and that After, upon his being turned out of that Country too, which he sojourned in during this life,
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The Apostle tell us, God (in this case) would have been ashamed to have been called his God: which now, having provided so abundantly for him upon dying, there is superabundant cause to say, God is not ashamed; for that is a diminutive imploying, That he infinitely exceedeth that their expectation could be supposed to be.
The Apostle tell us, God (in this case) would have been ashamed to have been called his God: which now, having provided so abundantly for him upon dying, there is superabundant cause to say, God is not ashamed; for that is a diminutive employing, That he infinitely exceeds that their expectation could be supposed to be.
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 entertain him into their houses;
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 entertain him into their houses;
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as ver. 9, of Luk. 16. yea, and rise at midnight to do it, as ver. 5, 6. in that Parable of Luk. 11. Shall profession of friendship engage and oblige men to do this,
as for. 9, of Luk. 16. yea, and rise At midnight to do it, as for. 5, 6. in that Parable of Luk. 11. Shall profession of friendship engage and oblige men to do this,
The fifth and last Consideration is, That these separate 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.
The fifth and last Consideration is, That these separate Souls having done and finished 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.
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How that then the Soul returns to God, you have heard again and 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.
How that then the Soul returns to God, you have herd again and again out of Ecclesiastes 12. 7. and that it is upon the account of his being the Judge thereof At the end of their work in this life.
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In this life it came unto God by Faith, as the Apostle speaks, believing that God is, 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,
In this life it Come unto God by Faith, as the Apostle speaks, believing that God is, 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 exceeding great Reward. And so we come to connect this fifth Head with the foregoing.
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 exceeding great Reward. And so we come to connect this fifth Head with the foregoing.
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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 Reward, doth also then take place.
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 Reward, does also then take place.
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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:
I shall not omit it, Because it falls in the next Chapter, Hebrew 12. 23. that in that stupendious Assembly of Heaven, God the Judge of all is mentioned between the Church of the firstborn which Are written in Heaven; this afore:
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and surely, having done all their Work in the time of that day is allotted to each man to work in, it is a righteous thing with God to give them a Reward in the evening of this day, (which is Christ's time set for rewarding,
and surely, having done all their Work in the time of that day is allotted to each man to work in, it is a righteous thing with God to give them a Reward in the evening of this day, (which is Christ's time Set for rewarding,
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 until the morning, says God, Deut. 24. 15. Did God take care for hirelings,
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 until the morning, Says God, Deuteronomy 24. 15. Did God take care for hirelings,
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It abides not with him all that dark and longsome night, or space after death, in which their bodies rest in the grave, which is termed Man's long home: and, The days of darkness are many (says Solomon) No, he rewards them in the evening of the day, besides what he will add to it in the morning.
It abides not with him all that dark and longsome night, or Molle After death, in which their bodies rest in the grave, which is termed Man's long home: and, The days of darkness Are many (Says Solomon) No, he rewards them in the evening of the day, beside what he will add to it in the morning.
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It is observable, that Rev. 6. 9, 10. concerning the separate Souls slain for Christ, that whilst they cry for Justice 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,
It is observable, that Rev. 6. 9, 10. Concerning the separate Souls slave for christ, that while they cry for justice on their enemies only, And when he had opened the fifth Seal, I saw under the Altar the Souls of them that were slave for the Word of God,
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;
How long, Oh 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;
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.
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.
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,
This carries on this Point yet higher. For, it is not only an Ordination becoming God, (upon the respects mentioned) but there is an Artifice, a Workmanship in it, such as he uses to show in his Works of Wonder,
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even in this, That he should work upon Men's 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.
even in this, That he should work upon Men's Souls in this life, and then bring them into a Glory, he had in the mean Molle been a working also for those their Souls.
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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 Notoriety (that is here) put upon it.
when All comes to be finished, and both wrought and brought together, then will an infinite surpassing Glory arise unto God out of all, which deserveth to have this Notoriety (that is Here) put upon it.
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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. §.
and lo, this is found Here, which is demonstrated, if we view, 1. Each of these Workmanships singly and apart. 2. Jointly, as designed and fitted each to the other. §.
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for which he gives instance out of Exod. 35. 33. in Bezaleel's work (whom, as the 31, 32 verses speak of him, God had filled with his Spirit in all Wisdom, in all Workmanship, to devise cunning Work.) And again, the same word is used of the Temple-work (that other was for Mose's Tabernacle) 1 King. 6. 36. by Solomon, which how transcendent a structure it was, you have all read or heard.
for which he gives instance out of Exod 35. 33. in Bezaleel's work (whom, as the 31, 32 Verses speak of him, God had filled with his Spirit in all Wisdom, in all Workmanship, to devise cunning Work.) And again, the same word is used of the Temple work (that other was for Mose's Tabernacle) 1 King. 6. 36. by Solomon, which how transcendent a structure it was, you have all read or herd.
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,
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,
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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,
yea crookedness and perverseness in the matter wrought upon (our Souls, filled with the contrary from and workmanship of Satan) You Are his workmanship, Says the Apostle, Ephesians 2. 10. And truly,
if we could enlarge upon all the varieties of dealings God useth to each Soul to work it, the several sorts of gracious dispositions he impresseth and carveth 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. ver.
if we could enlarge upon all the varieties of dealings God uses to each Soul to work it, the several sorts of gracious dispositions he impresseth and carveth 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. ver.
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if any work (but Christ: God-man) be his Master-piece, it is the framing of that House, and building, spoken of ver. 1. of this chap. We have a building of God, a house not made with hands:
if any work (but christ: God-man) be his Masterpiece, it is the framing of that House, and building, spoken of for. 1. of this chap. We have a building of God, a house not made with hands:
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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 to stand desolate,
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, Says Hebrew 11. 16. [ He hath prepared for them a city ] of the Soul, in like manner [ He hath wrought us for this selfsame thing ] will God (think we) leave this his House to stand desolate,
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For therein, even to wonderment, doth the Glory of God in his Works appear, and that he is wise in counsel, and wonderful in working, when he hath hiddenly contrived one thing for another,
For therein, even to wonderment, does the Glory of God in his Works appear, and that he is wise in counsel, and wondered in working, when he hath hiddenly contrived one thing for Another,
But in every other man (that is born) it is that he was curiously wrought, in a fitness and capacity to all things that are in this World, made and prepared exactly for it long afore it came into the World;
But in every other man (that is born) it is that he was curiously wrought, in a fitness and capacity to all things that Are in this World, made and prepared exactly for it long afore it Come into the World;
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for they saw all this World (prepared aforehand) set in Man's heart, and all in Man curiously wrought and fitted for all things made in 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 made Man for this self-same thing is God;
for they saw all this World (prepared aforehand) Set in Man's heart, and all in Man curiously wrought and fitted for all things made in 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 made Man for this selfsame thing is God;
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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,
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,
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There was never a curious Artist in making Garments that ever took measure of the proportions of an upper and under Garment, to fit the one to the other,
There was never a curious Artist in making Garments that ever took measure of the proportions of an upper and under Garment, to fit the one to the other,
He hath took exact measure, and his Law is (that designed his own workings on both hands aforehand) that every man shall receive his own reward according to his own labour, 1 Cor. 3. 8.
He hath took exact measure, and his Law is (that designed his own workings on both hands aforehand) that every man shall receive his own reward according to his own labour, 1 Cor. 3. 8.
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And what? Have I been telling you all this while an artificial 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 Apostle's whole Discourse.
And what? Have I been telling you all this while an artificial pleasant Story? Does not this Scripture tell the very same? For a close, do but now At last take a view and prospect of our Apostle's Whole Discourse.
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when the body is wholly dissolved; (there he lays 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,
when the body is wholly dissolved; (there he lays his Foundation) And is not this all one with what the Text Says? 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,
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2. He then immediately subjoyns, v. 17. That all Afflictions (which are nothing else but the Perishings of this outward Man) as also All things and dispensations else that do befal us, they are secretly, at work too, all that while;
2. He then immediately subjoins, v. 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;
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so set to work by God (who works the inner 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 exceeding and eternal Weight of Glory, — as shall in a comely and in the exactest manner, answer and suit that curious Workmanship on the inward-man;
so Set to work by God (who works the inner 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 exceeding and Eternal Weight of Glory, — as shall in a comely and in the Exactest manner, answer and suit that curious Workmanship on the Inward-man;
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3. He further declares, verse 1. 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 viewing the inward work on us, the outward work of means and dispensations;
3. He further declares, verse 1. 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 viewing the inward work on us, the outward work of means and dispensations;
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Doctrine III. That it is the interest and engagement of all Three Persons to see to it, that a righteous separate Soul be brought to Glory at dissolution.
Doctrine III. That it is the Interest and engagement of all Three Persons to see to it, that a righteous separate Soul be brought to Glory At dissolution.
and the Spirit. That's a Rule, that where the name God, and then some besides other of the Two Persons, Christ or the Spirit, are mentioned therewith, as distinct;
and the Spirit. That's a Rule, that where the name God, and then Some beside other of the Two Persons, christ or the Spirit, Are mentioned therewith, as distinct;
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There God is put personally (not essentially only) to express 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 Father,
There God is put personally (not essentially only) to express 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 speaks of the Father,
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8. This Lord is Christ; the Phrase of the New Testament concerning Christ runs in this stile, To be with Christ, This day with me — To be where I am, and see my Glory: So Christ.
8. This Lord is christ; the Phrase of the New Testament Concerning christ runs in this style, To be with christ, This day with me — To be where I am, and see my Glory: So christ.
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How many Souls are there living in the profession of Christianity, that know not what this means, to have a work wrought on them (anew upon them) over and above what moral Honesty (which was Nature's portion) and the common profession of Christianity adds thereunto, by custom and meer Education.
How many Souls Are there living in the profession of Christianity, that know not what this means, to have a work wrought on them (anew upon them) over and above what moral Honesty (which was Nature's portion) and the Common profession of Christianity adds thereunto, by custom and mere Education.
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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 Foundation that his is.
an honest Turk professing also and observing the Principles of his Religion, upon the ground of his Education only (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 Foundation that his is.
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even the Body and all, shall come afore the great God, and Jesus Christ, what will the enquiry be? as Mat. 22. 11. When the King came in to see the Guests, he saw a Man had not the Wedding-garment; he spied him out:
even the Body and all, shall come afore the great God, and jesus christ, what will the enquiry be? as Mathew 22. 11. When the King Come in to see the Guests, he saw a Man had not the wedding garment; he spied him out:
And the Man was speechless, ver. 12. Take him and bind him, (says he) and cast him into utter darkness, ver. 13. The other that were clothed, were admitted unto the Marriage;
And the Man was speechless, ver. 12. Take him and bind him, (Says he) and cast him into utter darkness, ver. 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:
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:
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And to be sure, thou shalt live no longer, than whilst God is some way or other a working this. What an advantage is it, that all thy sins, occasioned by living long, shall surely be forgiven,
And to be sure, thou shalt live no longer, than while God is Some Way or other a working this. What an advantage is it, that all thy Sins, occasioned by living long, shall surely be forgiven,
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and nothing of thy score be uncut 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, we work, and all is rather, God hath wrought us, than that we have wrought) All thy righteousness (I say) shall remain for ever. All the time thou remainest in this life, thy Soul is ripening, or maturing for Glory.
and nothing of thy score be uncut 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, we work, and all is rather, God hath wrought us, than that we have wrought) All thy righteousness (I say) shall remain for ever. All the time thou remainest in this life, thy Soul is ripening, or maturing for Glory.
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How great a comfort is that? In explicating the Doctrinal part, I gave Instance of a Child in the Womb curiously wrought all that time, in order to its living and subsisting afterwards in this World.
How great a Comfort is that? In explicating the Doctrinal part, I gave Instance of a Child in the Womb curiously wrought all that time, in order to its living and subsisting afterwards in this World.
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and it lives there in a stifled condition, it cannot breath, it takes nourishment but at the Navel, (a way invented and prepared of God meerly for that season) it lies boiling, tossing and tumbling,
and it lives there in a stifled condition, it cannot breath, it Takes nourishment but At the Navel, (a Way invented and prepared of God merely for that season) it lies boiling, tossing and tumbling,
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all that you find in this World, is but [ that God hath wrought you for the self-like thing ] And if this Child we speak of should be forced out of the Womb afore the due time, it would have the more imperfect life in this World:
all that you find in this World, is but [ that God hath wrought you for the self-like thing ] And if this Child we speak of should be forced out of the Womb afore the due time, it would have the more imperfect life in this World:
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So here, if you could suppose a Saint should die afore the full birth of his Soul's being wrought on — Therefore be content to wait God's leisure until your change shall come.
So Here, if you could suppose a Saint should die afore the full birth of his Soul's being wrought on — Therefore be content to wait God's leisure until your change shall come.
or downward, in disowning thy self, thy vileness and corruptions, so it works. Thou hast afflictions that break thy heart, (as reproach broke Christ's Heart, sayes the Psalmist in his name) no matter, so they work upon thy Soul. Know then, they are set awork by the hand that sent them, to work a far exceeding weight of Glory for thee:
or downward, in disowning thy self, thy vileness and corruptions, so it works. Thou hast afflictions that break thy heart, (as reproach broke Christ's Heart, Says the Psalmist in his name) no matter, so they work upon thy Soul. Know then, they Are Set awork by the hand that sent them, to work a Far exceeding weight of Glory for thee:
For my self, so that I find Election pursuing its design, of making me holy, and blessing me with spiritual blessing in heavenly places, (as Eph. 1. 4.) I care not (I would not care) what befals me in this World. FINIS.
For my self, so that I find Election pursuing its Design, of making me holy, and blessing me with spiritual blessing in heavenly places, (as Ephesians 1. 4.) I care not (I would not care) what befalls me in this World. FINIS.
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Magis conveniens videtur, ut animae inquibus per prius fuit culpa & meritum, prius etiam vel puniantur vel p•aemientur. Aquinas cont. Gent. lib. 4. cap. 19 § 3.
Magis conveniens videtur, ut Spirits inquibus per prius fuit culpa & Merit, prius etiam vel puniantur vel p•aemientur. Aquinas contentedly. Gent. lib. 4. cap. 19 § 3.
