A state of glory for spirits of just men upon dissolution, demonstrated. A sermon preached in Pauls Church Aug. 30. 1657. before the Rt. Honourable the Lord Mayor and aldermen of the City of London. / By Tho: Goodvvin, D.D. president of Magd. Coll. Oxon.
[ NONLATINALPHABET, For this self-same thing, God hath wrought us ] which serves as a clue of thred drawn through the windings of the former verses to shew us, that one and the same Individuall Glory hath been carried on all along,
[, For this selfsame thing, God hath wrought us ] which serves 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,
What this self-same thing should be, ask the first verse and it will tell you, it is That house eternall in the Heavens, a building of God, prepared by him against the time that this earthly house is dissolved.
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 generall, It is to give the Rationall 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 mysterie (sayes he) of all that God is daily so at work at with you, in this life? What else is the end of all the workings of Grace in you,
For what other is the meaning or mystery (Says he) of all that God is daily so At work At with you, in this life? What Else is the end of all the workings of Grace in you,
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Besides the evidence that work gives, there is also over and above the earnest of the Spirit given to your souls now whilest in your bodies, in joy, full of glories of the same kind (as earnest are) of what fulnesse of glory they are both capable of then,
Beside the evidence that 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 earnest 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.
First, that the Thing here said to be wrought, is Grace or Holiness; which is a preparation unto Glory. (1.) Grace is the Work. And so, Phil. 1. 6. termed, The good Work. A frame of Spirit, created to good Works: Eph. 2. 10. We are his Workmanship, created unto good Works.
First, that the Thing Here said to be wrought, is Grace or Holiness; which is a preparation unto Glory. (1.) Grace is the Work. And so, 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.
the Body by derivation from the Soul. And hence it is, the Soul (when a man dies) carries with it all the Grace by inherency: All flesh is grass which withers;
the Body by derivation from the Soul. And hence it is, the Soul (when a man die) carries with it all the Grace by inherency: All Flesh is grass which withers;
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that is, the Body with all the appurtenances, saith Peter, 1 Epist. c. 1. v. 24. But you, having purified your Souls, being born again of incorruptible seed (our Bodies are made of corruptible seed, which is the opposition there) by the Word of God, which lives and abides for ever:
that is, the Body with all the appurtenances, Says Peter, 1 Epistle c. 1. v. 24. But you, having purified your Souls, being born again of incorruptible seed (our Bodies Are made of corruptible seed, which is the opposition there) by the Word of God, which lives and abides for ever:
And this is the Word (he sayes he means) which by the Gospel is preached (every day) unto you, ver. 25. and by preaching is engrafted in your Souls, purifying [ your Souls ] ver. 22. In no other subject doth that Word (as preached) for ever abide.
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. 22. In no other Subject does that Word (as preached) for ever abide.
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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.
of the 4 Chap. Our inward man (sayes he) is renewed, &c. (there is your wrought upon here) whilst the outward (the Body) perisheth. Which Soul, in being call'd the inward man, connotates at once both Grace and the Soul conjuct together,
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 Preterperfect being often put by the Apostle for the Present, God renewing the inner man DAY BY DAY, Chap. 4. 16. So working upon it, in order to this self-same thing, continually.
the Preterperfect being often put by the Apostle for the Present, God renewing the inner man DAY BY DAY, Chap. 4. 16. So working upon it, in order to this 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 Holinesse, because they are immediately wrought in the Soul, that therefore when the body dyes 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 dies the soul shall be taken up into life.
But if the spirit of him that raised us Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you.
But if the Spirit of him that raised us jesus from the dead dwell in you, he that raised up christ from the dead shall also quicken your Mortal bodies by his Spirit that dwells in you.
as one sentenced to death you term a dead man. And this [ because of sinne. ] 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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Onely God is favourable in his ordination in this, that he arresteth but the Body, the lesse principall debtor. But that (to be sure) shall pay for it:
Only God is favourable in his ordination in this, that he arresteth but the Body, the less principal debtor. But that (to be sure) shall pay for it:
and so preserves, and by Gods 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. But then because the Quaerie would be, Shall this body for ever remain dead, because of (this first) sin, and bear this punishment for ever? No:
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. But then Because the Query would be, Shall this body for ever remain dead, Because of (this First) since, and bear this punishment for ever? No:
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For that sin that condemned us to this death, we had from the first Adam by bodily generation, as the channell or means of conveying it, who was (as other) Father of our flesh.
For that since that condemned us to this death, we had from the First Adam by bodily generation, as the channel or means of conveying it, who was (as other) Father of our Flesh.
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yet the originall means or channel through which it comes down, and is derived unto us, is the generation of our bodies. The Body therefore congruously payes for this,
yet the original means or channel through which it comes down, and is derived unto us, is the generation of our bodies. The Body Therefore congruously pays for this,
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but an holy soul or spirit which is the Off-spring of God, having now true holinesse and righteousnesse from the second Adam communicated to it, and abiding in it;
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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and in respect of a constant abiding in which it is that seed is termed incorruptible. Hence therefore, sayes God of this Soul, [ It is life ] It shall live when this Body dies.
and in respect of a constant abiding in which it is that seed is termed incorruptible. Hence Therefore, Says God of this Soul, [ It is life ] It shall live when this Body die.
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There is nothing of Christs Image, but is ordained to abide for ever. Charity never fails, His Righteousness endures for ever; and therefore is ordained to conserve and elevate unto life the subject it is in,
There is nothing of Christ Image, but is ordained to abide for ever. Charity never fails, His Righteousness endures for ever; and Therefore is ordained to conserve and elevate unto life the Subject it is in,
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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 immediately 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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I say, it either hath in it, or appertaining unto it, all that hath been wrought for it, either in it, or by it. Revel. 14. 13. Blessed are the Dead which die in the Lord:
I say, it either hath in it, or appertaining unto it, all that hath been wrought for it, either in it, or by it. Revel. 14. 13. Blessed Are the Dead which die in the Lord:
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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 Joh. 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 the first. Adde also,
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 the First. Add also,
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and by having it self first possession given of that inheritance, the Body might in its season be admitted derivatively thereinto from it, after that renewed union with it by the Resurrection.
and by having it self First possession given of that inheritance, the Body might in its season be admitted derivatively thereinto from it, After that renewed Union with it by the Resurrection.
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Reason good, that look, as, in priority, Grace, the preparation unto Glory, was wrought: So, in that order of priority, Glory it self should be communicated.
Reason good, that look, as, in priority, Grace, the preparation unto Glory, was wrought: So, in that order of priority, Glory it self should be communicated.
For what is the Essential of Glory, the substance of that Life that swallows up all? But (as we said on ver 4.) Gods immediate Presence, and our knowing him face to face, as we are known.
For what is the Essential of Glory, the substance of that Life that Swallows up all? But (as we said on for 4.) God's immediate Presence, and our knowing him face to face, as we Are known.
Therefore (sayes he) we are alwayes confident, knowing that whilst we are in the body, we are absent from the Lord; (For we walk by faith, not by sight.) We are confident, I say,
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,
Where to be present with the Lord, and to live by sight, is expresly made the priviledge of a Soul absent from the body; which can mean no other state,
Where to be present with the Lord, and to live by sighed, is expressly made the privilege of a Soul absent from the body; which can mean no other state,
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,
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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and to attain to sight, and to be in Christs presence (here.) And to be sure, the Body is in no estate whatever capable of knowing God, as we are known of him:
and to attain to sighed, and to be in Christ presence (Here.) And to be sure, the Body is in no estate whatever capable of knowing God, as we Are known of him:
yet still it is the Soul that is immediately alone capable of that sight and knowledge of God. And therefore seeing it depends not on the body, it is as well capable of it afore the Resurrection without the body,
yet still it is the Soul that is immediately alone capable of that sighed and knowledge of God. And Therefore seeing it depends not on the body, it is as well capable of it afore the Resurrection without the body,
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Onely this must be added, That whilst indeed the Soul is at home in this body, (this earthly tabernacle) it is not capable of this sight, of the Glory of God, that is,
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, that is,
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And although Paul, as a stander-by, was an over-hearer, and an eye-witness (by way of Revelation and Vision) of what the Spirits of just men in Glory do enjoy:
And although Paul, as a stander-by, was an over-hearer, 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 therefore could not say, whether the Revelation vouchsafed him, might not be in the body, as well as out of it: Whereas God had otherwise long since peremptorily determined that question, That no man could see God, and live;
and Therefore could not say, whither the Revelation vouchsafed him, might not be in the body, as well as out of it: Whereas God had otherwise long since peremptorily determined that question, That no man could see God, and live;
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that is, at once continue in this body, and see him face to face. And Paul here in my Text also determines it, That whilst we are at home in the body, (as now) we are absent from the Lord: They are two incompatible estates.
that is, At once continue in this body, and see him face to face. 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.
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Then let us in the fourth place added what force the third Premise will give to it, concerning the Time of Gods working on us, to drive all closer home;
Then let us in the fourth place added 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 ordinary wise Efficients or Workers, that are intent upon their Ends, which must be given to him, the onely Wise, All-powerful God, (who is here said,
First, if we Consider what is Common to God in this with all other, but ordinary wise Efficients or Workers, that Are intent upon their Ends, which must be given to him, the only Wise, All-powerful God, (who is Here said,
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? and doth not God? We see God doth thus in nature. We say,
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? and does not God? We see God does thus in nature. We say,
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When mens 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 onely 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 Gods Dispensations to us, ver. 7. of this Chapter, We walk by faith, (namely, in this life) not by sight. And again, 1 Cor. 13. 12. [ Now ] we see in a glass, [ Then ] face to face.
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 Soul dies to all spiritual actings and communion 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 Soul die to all spiritual actings and communion 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, (v. 10.) and vanisheth, (as v. 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, (v. 10.) and Vanishes, (as v. 8.) by the coming in of the perfect upon it:
and so the imperfect, namely, [ Faith ] is swallowed up of the perfect, namely, [ Sight. ] Now if we thus grant (as we must) this separate Soul to have this sight, or nothing now left it, to enjoy God any way by;
and so the imperfect, namely, [ Faith ] is swallowed up of the perfect, namely, [ Sighed. ] Now if we thus grant (as we must) this separate Soul to have this sighed, or nothing now left it, to enjoy God any Way by;
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as it differs from Faith. Neither indeed 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; and therefore the soul is now admitted to the same enjoyment it shall be Then for Kind, although it shall be then raised and intended unto far higher degrees of Perfection. §.
as it differs from Faith. Neither indeed 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; and Therefore the soul is now admitted to the same enjoyment it shall be Then for Kind, 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. v. 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. v. 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 of, In whom though, Now, ye see him not,
I am aware how these words, Receiving the end of your faith, the salvation of your Souls, Are interpreted of that joy unspeakable, and full of glory, which the Verse afore had spoken of, In whom though, Now, you see him not,
yet believing, ye rejoyce with joy unspeakable and full of glory, so as, in those joyes vouchsafed the Saints are said to receive the salvation of their souls,
yet believing, you rejoice with joy unspeakable and full of glory, so as, in those Joys vouchsafed the Saints Are said to receive the salvation of their Souls,
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as being the earnest of it in the same kind, and so a part of the Reward of Faith received in hand (as we say) and vouchsafed over and above the ordinary way of living by Faith.
as being the earnest of it in the same kind, and so a part of the Reward of Faith received in hand (as we say) and vouchsafed over and above the ordinary Way of living by Faith.
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But if this Sense should obtain, that it were, Directly, Alone intended, yet by consequence, and at the rebound, it doth strongly argue the point in Hand.
But if this Sense should obtain, that it were, Directly, Alone intended, yet by consequence, and At the rebound, it does strongly argue the point in Hand.
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And again, why are these present joyes termed the Salvation of their SOULS? But because they are intended by God, (being also, now wrought immediately in the Soul, without the body's influence) to be an earnest that it is their Souls,
And again, why Are these present Joys termed the Salvation of their SOULS? But Because they Are intended by God, (being also, now wrought immediately in the Soul, without the body's influence) to be an earnest that it is their Souls,
as well as to make payment it self, and useth to be at the end of the performance on his part to whom the contract is made, this therefore is as elegantly designed to be the end of their faith; there's the day of payment.
as well as to make payment it self, and uses to be At the end of the performance on his part to whom the contract is made, this Therefore is as elegantly designed to be the end of their faith; there's the day of payment.
And [ 3. ] it would be hard to think that God should give forth joyes whilest faith continues; and then for so long a time as till the Resurrection withdraw all communication of himself, both of faith and joy (through sight) also.
And [ 3. ] it would be hard to think that God should give forth Joys whilst faith continues; and then for so long a time as till the Resurrection withdraw all communication of himself, both of faith and joy (through sighed) also.
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I also know, the Soul being the eminent part of man, is often in Scripture, by a Synecdoche, put for the whole And I must not deny but that ultimately it is intended here, it extending it self to the whole of Salvation first, and last after Faith ended.
I also know, the Soul being the eminent part of man, is often in Scripture, by a Synecdoche, put for the Whole And I must not deny but that ultimately it is intended Here, it extending it self to the Whole of Salvation First, and last After Faith ended.
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I onely contend for this, That the salvation of the soul is intended also of that Salvation which falls out in the midst between these joyes ( the earnest ) in this life,
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 word (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 word (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 ch. 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 changed. 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.
when remitted to the body at the Resurrection, and onely unto that; And that word the soul should serve onely synecdochically as a part put to signifie the whole man,
when remitted to the body At the Resurrection, and only unto that; And that word the soul should serve only synecdochically as a part put to signify the Whole man,
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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 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 which was next, which is this of the soul separate. To confirm all which,
but especially, it were strangest of all, if it should be confined and limited in this place of Peter, wherein this salvation of the soul is Set forth for the Comfort of such as were to lay down their Tabernacles of their 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 which was 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 those times were (as he foretels, ch. 4. v. 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 those times were (as he foretells, changed. 4. v. 4.) shortly to be martyred,
and at present were sorely tried (v. 7. of this Chapter) and in the last verse of the fourth, he thereupon instructeth and exhorteth them to commit their souls (when they come to 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 come to 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. Apostasy & 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 & 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:
untill their faith arriveth at, & attaineth this Salvation of the Soul. To this sense also, Rom. 6. 22. You have your fruit in holinesse, and the [ end ] everlasting life. And the Apostle Peter having in the foregoing verses celebrated the fruits and workings of their faith in this life,
until their faith arriveth At, & attaineth this Salvation of the Soul. To this sense also, Rom. 6. 22. You have your fruit in holiness, and the [ end ] everlasting life. And the Apostle Peter having in the foregoing Verses celebrated the fruits and workings of their faith in this 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 (whilest 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 (whilst 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 untill 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,
as that which is imperfect is said to be by that which is perfect, 1 Cor. 13. 10. Thus much for the literal and proper import of the word [ End. ] Now then.
as that which is imperfect is said to be by that which is perfect, 1 Cor. 13. 10. Thus much for the literal and proper import of the word [ End. ] Now then.
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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. §.
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. §.
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 souls. 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 Souls. 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 adde this, That the Apostle on purpose doth bring in the mention of this supereminent fruit of faith, ( Even Now when we see not ) that believing, ye yet rejoyce with joy unspeakable and glorious:
And let me add this, That the Apostle on purpose does bring in 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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or images in the fancy, the Minde exerciseth in other things, and which do concurre with the understanding ordinarily in faith. But this joy falls into,
or Images in the fancy, the Mind Exerciseth in other things, and which do concur with the understanding ordinarily in faith. But this joy falls into,
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And thus much for the first Point raised out of the words, which did undertake an Argumentation for a separate souls Glory and Happiness. (1.) From the Condition of the Soul, as the immediate subject of Grace wrought in it. (2.) From Gods Ordination of the Work wrought, To raise the soul up to life,
And thus much for the First Point raised out of the words, which did undertake an Argumentation for a separate Souls Glory and Happiness. (1.) From the Condition of the Soul, as the immediate Subject of Grace wrought in it. (2.) From God's Ordination of the Work wrought, To raise the soul up to life,
And all these, as comprehended in what the very first view and front of the words of my Text hold out, God hath wrought us for the self same thing. §. But lo! a greater matter is here.
And all these, as comprehended in what the very First view and front of the words of my Text hold out, God hath wrought us for the self same thing. §. But lo! a greater matter is Here.
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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. Take it Not therefore as a bare Demonstration given from Gods working US to this end, such as is common to other Agents (as hath been said) But further, a Celebration of the Greatness and Glory of God, in his having contrived this with so high an Hand, like unto the great God:
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. Take it Not Therefore as a bore Demonstration given from God's working US to this end, such as is Common to other Agents (as hath been said) But further, a Celebration of the Greatness and Glory of God, in his having contrived this with so high an Hand, like unto the great God:
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When Gods ordinary Works are spoken of, it sufficeth himself to say, God did Thus, or This: But when Gods Works of Wonder, then often you finde such an illustrious note of Reflection upon,
When God's ordinary Works Are spoken of, it Suffices himself to say, God did Thus, or This: But when God's Works of Wonder, then often you find such an illustrious note of Reflection upon,
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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 style is, Whose Maker and Builder is God, Heb. 11. 10. And in like equipage here of preparation to that End, he saith, He that hath wrought us [ for this thing ] is God.
And thus both when the holy Ghost speaks of this Glory it self, (which is the End for which Here) His style is, Whose Maker and Builder is God, 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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In this very Chapter (2 Cor. 5.) (to go no further) when the great Work of Salvation, in the whole of it, is spoken of, he prefaceth thus to it, All things are of God, who hath reconciled us to himself, &c. that is, in this transaction he hath appeared like that God [ of whom all things else are ] and so more eminently in this than in all, or at least, any other work.
In this very Chapter (2 Cor. 5.) (to go no further) when the great Work of Salvation, in the Whole of it, is spoken of, he prefaceth thus to it, All things Are of God, who hath reconciled us to himself, 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, or At least, any other work.
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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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2. That God hath designed, and brings forth, therein, a glorious artifice and contrivement, such as argueth him a God Wise in Counsel, and Wonderful in Working.
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 enterview, 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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and in that respect (considered apart for its union with the body) is in a more special manner allied unto God, than all other creatures (but Angels) are.
and in that respect (considered apart for its Union with the body) is in a more special manner allied unto God, than all other creatures (but Angels) Are.
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You have the Pedegree of man, both in respect of Body and Soul, set out, Acts 17. the extract of our bodies, in ver. 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 ver. 26. He hath made of one blood all Nations of men:
But then in respect of our Souls, we are Gods off-spring, ver. 28. and so on that side there is an alliance (not of Consanguinity) unto God, upon the account of having been created immediately by him,
But then in respect of our Souls, we Are God's offspring, ver. 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 onely proper to His Great Son: And in a correspondency unto this, God is styled 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 onely 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 reade 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;
yea forfeited, until it be restored. Now therefore these Souls (the onely subject of our Discourse) being such as God hath wrought, and so are become his workmanship by a new and far nobler Creation, and thereby created Spirit anew, according to what Christ says, That which is born of the Spirit is Spirit.
yea forfeited, until it be restored. Now Therefore these Souls (the only Subject of our Discourse) being such as God hath wrought, and so Are become his workmanship by a new and Far Nobler Creation, and thereby created Spirit anew, according to what christ Says, 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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3. And (which is worse0 a mans Faith faileth or ceaseth after death, and all his spiritual Knowledge as in this life, 'tis the express phrase used 1 Cor. 13. at the 8th verse,
3. And (which is worse0 a men Faith Faileth or ceases After death, and all his spiritual Knowledge as in this life, it's the express phrase used 1 Cor. 13. At the 8th verse,
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if ever afore or after, an opportunity, such as falls not out, neither afore, whilest it was in the body; nor after, when it is united to the body again, at the Resurrection:
if ever afore or After, an opportunity, such as falls not out, neither afore, whilst it was in the body; nor After, when it is united to the body again, At the Resurrection:
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We read in the 73. Ps. 26. My flesh and my heart faileth (as at death to be sure it doth) but God is the strength of my heart, both in this life and at death to support me [ and my portion for ever ] in the life to come without any interruption or vacant space of time,
We read in the 73. Ps. 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, v. 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, v. 24. Thou shalt guide me with thy counsel, so in this life,
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and afterwards (that being ended) shall receive me unto glory. The contemplation whereof makes him cry out again, v. 25. Whom have I in heaven but thee? for all things else will fail me one day,
and afterwards (that being ended) shall receive me unto glory. The contemplation whereof makes him cry out again, v. 25. Whom have I in heaven but thee? for all things Else will fail me one day,
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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 ] & when all faile 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 ] & when all fail him which he had on earth,
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how in a correspondency to this inward and outward state of this Soul, he shews himself God, 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.
how in a correspondency to this inward and outward state of this Soul, he shows himself God, 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 withall sublimated spirit (by its being born again by his own spirit) and so assimilated to God himself, a pure spark now freed and severed from its dust and ashes, flying up (or is carried rather by Spirits, the Angels, out of their like spirituall 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 assimilated to God himself, a pure spark now freed and severed from its dust and Ashes, flying up (or is carried rather by Spirits, the Angels, 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 as a man doth in a companion or friend, who suits him.
for if, as christ speaks, John 4. 23. God being a Spirit, Therefore seeks for such as worship in Spirit and truth, that is, he loves, delights in such as a man does in a Companion or friend, who suits him.
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and (indeed) the first occasion in such an immediate way to appear before him, in such a manner & upon such a change as this, as they never did before;
and (indeed) the First occasion in such an immediate Way to appear before him, in such a manner & upon such a change as this, as they never did before;
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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 superaded consideration, that they are souls and spirit, & so thereby allied to him, the lofty one. Hear how in this case he utters himself, The Spirit would fail afore me, sayes he,
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 superaded consideration, that they Are Souls and Spirit, & so thereby allied to him, the lofty one. Hear how in this case he utters himself, The Spirit would fail afore me, Says he,
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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 ] (sayes he) and it is one of the eminent titles he takes into his coat, The framer of the spirit of man within him, Zach. 12. ch. 1. as in many other places:
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, Zach 12. changed. 1. as in many other places:
(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 faile (says he.) Now doth God thus professe to have a regard to them in this life,
(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 that upon this account, that they are Spirits, lest they should FAILE, or faint; and shall we not think that when indeed otherwise they do faile (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 that upon this account, that they Are Spirits, lest they should FAIL, or faint; 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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unlesse 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, & also first creation (the new reviving & ingratiating the remembrance of the first) [ The SOULS which I HAVE MADE ] said he in Esay. But in our Peter this is more expresse,
2. God At this season, forgets not, but full well remembers his Relation of being [ THEIR CREATOUR ] both by the new, & also First creation (the new reviving & ingratiating the remembrance of the First) [ The SOULS which I HAVE MADE ] said he in Isaiah. But in our Peter this is more express,
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who yet Heb. 10. 32, 33, 34. had suffered reproch 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.
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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 Gods 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 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 Exampl,
and pointed them thereunto, who at his death committed his separate Soul or Spirit into the hands of God, Luke 23. 46. and the word commit is one and the same in both these places:
and pointed them thereunto, who At his death committed his separate Soul or Spirit into the hands of God, Lycia 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 Gods (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 faithfull 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 faithfull in his care and provision for such souls, according to his promises: And faithfulnesse doth alwayes 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 Gods faithfulnesse still annexed unto his calling of us, that is, converting us, which is al one with this new creation: Faithfull is he that hath called you, that is, made you new creatures. 1 Cor. 1. 9. 1 Thes. 5. 24. And I find that David also urges it upon God as a motive, as in other Psalms.
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, as in other Psalms.
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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,
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 withall something further, when it falls out that such Spirits as he is a Father unto by the first creation, are also the subjects of His eternall love, by Grace and Election unto the Adoption of 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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for his relation of Father is more eminent to his Grace by Election, and then again by the grace of his second Creation then it could be any way supposed to be by the first creation.
for his Relation of Father is more eminent to his Grace by Election, and then again by the grace of his second Creation then it could be any Way supposed to be by the First creation.
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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, then he did where he loved onely by a due and meet law of creation: So that when God shall professe 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, then 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.
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Now we read Heb. 12. 12. the Apostle to hold forth this very relation of Gods being a father of spirits, with this promise thereunto annexed, That they should live: which relation of Father, &c. although it be there 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 meerely 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,
but it looketh to the future, That they depended upon him (as children do upon Fathers for their future livelihood, so these) for to live in him and with him as a father to their Spirits by Grace. For I take hold of that word [ and live ] this life is well interpreted by ver. 14. They shall see God, that is, be glorified,
but it looks to the future, That they depended upon him (as children do upon Father's for their future livelihood, so these) for to live in him and with him as a father to their Spirits by Grace. For I take hold of that word [ and live ] this life is well interpreted by ver. 14. They shall see God, that is, be glorified,
as upon that relation, as unto the father of spirits, with this promise, That they should live; then surely one speciall aim of the promise is answerable,
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,
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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 quite cashired out of this world, and come stript and naked of all but holinesse unto their Father (for it is said They return to God that gave them ) who proves to be their Father by Grace.
and 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 that 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 that have served him, and been Subject to him.
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And these two relations, God and Father, are commensurate, and exactly parallel, whether they be applied unto all men in common, or to the Elect in special, he is termed The God of the Spirits, and likewise, The Father of the Spirits of all men:
And these two relations, God and Father, Are commensurate, and exactly parallel, whither they be applied unto all men in Common, or to the Elect in special, he is termed The God of the Spirits, and likewise, The Father of the Spirits of all men:
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And look how farre that he is our God, so farre reacheth also that he is Our Father. If therefore the God of our Spirits, to provide for them because he is our God, then answerably the Father of our Spirits in the like peculiarness,
And look how Far that he is our God, so Far reaches also that he is Our Father. If Therefore the God of our Spirits, to provide for them Because he is our God, then answerably the Father of our Spirits in the like peculiarness,
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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 Abrahams 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 Abrahams 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, for. 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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which is spoken in full answer to that their expectation at their deaths, to shew, that God in professing himself to be their God, he had thereby engaged himself according to his own intent in that promise, to make this provision for them at their deaths:
which is 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's:
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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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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.
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 tells us, God (in this case) would have been ashamed to have been called his God: which now, having provided so abundantly for him upon dying, there is superabundant cause to say, God is not ashamed; for that is a diminutive, implying, That he infinitely exceedeth that their expectation could be supposed to be.
The Apostle tells us, God (in this case) would have been ashamed to have been called his God: which now, having provided so abundantly for him upon dying, there is superabundant cause to say, God is not ashamed; for that is a diminutive, implying, 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 Luke 16. yea, and rise at midnight to do it, as ver. 5, 6. in that Parable of Luke 11. shall profession of friendship engage and oblige men to do this,
as for. 9. of Lycia 16. yea, and rise At midnight to do it, as ver. 5, 6. in that Parable of Lycia 11. shall profession of friendship engage and oblige men to do this,
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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.
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.
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How that then the Soul returns to God, you have heard again & again out of Eccl. 12. 7. and that it is upon the account of his being the Judge thereof at the end of their work in this life.
How that then the Soul returns to God, you have herd again & 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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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 fore-going.
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 Christs time set for rewarding, and it is the twelfth and last hour succeeding the eleventh of the day, Matth. 20. 6, & 9. compared) which is when the night of death comes.
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 time Set for rewarding, and it is the twelfth and last hour succeeding the eleventh of the day, Matthew 20. 6, & 9. compared) which is when the night of death comes.
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Now there is a Law given by God, that the wages to a man hired should be given him (by him that set him awork) in his day, that is, says the Septuagint, the very same day, so as his work, or the wages of his work, abide not with thee all the night untill the morning, 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 long some night, or space after death, in which their bodies rest in the grave, which is termed Mans long home: and, The days of darkness are many (says Solomon ) no;
It abides not with him all that dark and long Some night, or Molle After death, in which their bodies rest in the grave, which is termed men long home: and, The days of darkness Are many (Says Solomon) no;
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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 mens Souls in this life, and then bring them into a glory, he had in the mean space been a working also for those their souls.
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, He that hath wrought this for that, Is GOD:
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, He that hath wrought this for that, Is GOD:
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for which he gives instance out of Exod. 35. 33. in Bezaleels work (whom, as the 31, 32 verses speak of him, God had filled with his Spirit in all Wisdome, in all Workmanship, to devise cunning work.
for which he gives instance out of Exod 35. 33. in Bezaleels work (whom, as the 31, 32 Verses speak of him, God had filled with his Spirit in all Wisdom, in all Workmanship, to devise cunning work.
) And again, the same word is used of the Temple-work (that other was for Moses Tabernacle ) 1 King. 6. 36. by Solomon, which how transcendent a structure it was, you have all read or heard.
) And again, the same word is used of the Temple work (that other was for Moses Tabernacle) 1 King. 6. 36. by Solomon, which how transcendent a structure it was, you have all read or herd.
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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;
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;
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the manifold actings of every soul drawn forth by him, you may take a view of some in the very next chapter to that of my Text, 2 Cor. 6. from the 4. v. In much patience, in afflictions, in necessities, in distresses, v. 5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, v. 6. By purenesse, by knowledge, by long-suffering, by kindnesse, by the holy Ghost, by love unfeigned, v. 7. By the word of truth, by the power of God, by the armour of righteousnesse, on the right hand,
the manifold actings of every soul drawn forth by him, you may take a view of Some in the very next chapter to that of my Text, 2 Cor. 6. from the 4. v. In much patience, in afflictions, in necessities, in Distresses, v. 5. In stripes, in imprisonments, in tumults, in labours, in watchings, in Fastings, v. 6. By pureness, by knowledge, by long-suffering, by kindness, by the holy Ghost, by love unfeigned, v. 7. By the word of truth, by the power of God, by the armour of righteousness, on the right hand,
Hath the Great God perfected both works upon the soul as much as he means to work in Heaven? Also prepared a Building for it? And will he then (think we) let both lie empty? of the one, sayes Heb. 11. 16. [ He hath prepared for them a city ] of the Soul, in like manner [ He hath wrought us for this self-same thing ] Will God (think we) leave this his House stand desolate,
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 stand desolate,
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For therein, even to wonderment, doth the Glory of God in his works appeare, and that he is wise in counsel, and wonderfull 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 wonderful 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 fitnesse 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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God was busie for six dayes in making this world, the Angels all that while stood wondring with themselves, to what end, or for whom all this was prepared.
God was busy for six days in making this world, the Angels all that while stood wondering with themselves, to what end, or for whom all this was prepared.
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for they saw all this world (prepared aforehand) set in mans heart, and all in man curiously wrought and fitted for all things made in this world, richly to enjoy, as 1 Tim. 6. 17. We may apply that in the Text, to this it appeared, That he that hath man for this self-same thing is God;
for they saw all this world (prepared aforehand) Set in men heart, and all in man curiously wrought and fitted for all things made in this world, richly to enjoy, as 1 Tim. 6. 17. We may apply that in the Text, to this it appeared, That he that hath man for this selfsame thing is God;
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All wonderment exceeding — I might much more enlarge upon the suiting of Christ the Head and Husband, and the Church His Body and Wife, wrought and growing up to him in all ages, both apart, secretly and hiddenly prepared,
All wonderment exceeding — I might much more enlarge upon the suiting of christ the Head and Husband, and the Church His Body and Wife, wrought and growing up to him in all ages, both apart, secretly and hiddenly prepared,
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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 afore-hand) 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 artificiall pleasant Story? Doth not this Scripture tell the very same? For a close, Do but now at last take a view and prospect of our Apostles whole 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 Apostles Whole discourse.
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when the body is wholly dissolved; (there he layes his Foundation) And is not this all one with what the Text sayes? God works Us (these souls) day by day: Even as the child is curiously wrought in the womb, to subsist of it self alone in this world,
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 ver. 17. that All Afflictions (which are nothing else but the Perishings of this outward man ) as also All things and dispensations else that do befall us, they are secretly, at work too, all that while;
2. He then immediately subjoins for. 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 eternall 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, 1. verse of this chapter, That God himself is at work about this glory, who as the Master-workman, that hath the draught and platform of all afore him, drawn by his own designing, he viewing the inward work on us, the outward work of meanes and dispensations;
3. He further declares, 1. verse of this chapter, That God himself is At work about this glory, who as the Master workman, that hath the draught and platform of all afore him, drawn by his own designing, he viewing the inward work on us, the outward work of means and dispensations;
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If our earthly house were dissolved, we have a building of GOD, an house not made with hands, of either Men or Means, or of our own Graces; but OF GOD.
If our earthly house were dissolved, we have a building of GOD, an house not made with hands, of either Men or Means, or of our own Graces; but OF GOD.
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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 this carries it yet higher, even to the highest, and gives the most superabundant security and assurance of this thing that can be given and superadds above all the former.
And this carries it yet higher, even to the highest, and gives the most superabundant security and assurance of this thing that can be given and superadds above all the former.
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and the Spirit. This is 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. This is 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 onely) to expresse The Father: Now here the Spirit or holy Ghost is mentioned distinct from God; For it is said that This God hath given the Spirit; which also Christ so often speaketh of the 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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But 3. You have even Christ also not farre off interested in this self-same thing in the next verse, and v. 8. Absence from the Lord, whilest in the body, v. 6. and presence with the Lord, when separate from the body, v. 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.
But 3. You have even christ also not Far off interested in this selfsame thing in the next verse, and v. 8. Absence from the Lord, whilst in the body, v. 6. and presence with the Lord, when separate from the body, v. 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 (a-new upon them) over and above what morall Honesty (which was Natures portion) and the common profession of Christianity addes thereunto, by custome 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 Matth. 22. 11. When THE KING came in to see the guests, he saw a man had not the Wedding-garment; he spied him out:
even the Body and all, shall come afore the great God and jesus christ, what will the enquiry be? as Matthew 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, v. 12. Take him and hinde him, (says he) and cast him into utter darkness, v. 13. The other that were clothed, were admitted unto the Marriage;
And the man was speechless, v. 12. Take him and hind him, (Says he) and cast him into utter darkness, v. 13. The other that were clothed, were admitted unto the Marriage;
and, (as the Psalmist, the words of which are here alluded unto) She was brought unto the KING (the very Title which in both these places is given to Christ:
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 Childe 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 breathe, 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 breathe, 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 finde in this world, is but [ that God hath wrought you for the self-like thing ] And if this Childe we spake of should be forced out of the womb afore the due time, it would have the more imperfect life in this world:
all that you find in this world, is but [ that God hath wrought you for the self-like thing ] And if this Child we spoke 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 Souls being wrought on — Therefore be content to wait Gods leisure, until your change shall come.
So Here, if you could suppose a Saint should die afore the full birth of his Souls being wrought on — Therefore be content to wait 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 reproch broke Christs heart, says the Psalmist in his name) no matter, so they work upon thy Soul. Know then, that they are set awork by the hand that sent them, to work a far exceeding weight of glory for thee:
or downward, in disowning thy self, thy vileness and corruptions, so it works. Thou hast afflictions that break thy heart, (as reproach broke Christ heart, Says the Psalmist in his name) no matter, so they work upon thy Soul. Know then, that they Are Set awork by the hand that sent them, to work a Far exceeding weight of glory for thee:
For my self, so that I finde Election pursuing its design, of making me holy, and blessing me with spiritual blessings in heavenly places, (as Ephes. 1. 4.) I care not (I would not care) what befalls me in this World.
For my self, so that I find Election pursuing its Design, of making me holy, and blessing me with spiritual blessings in heavenly places, (as Ephesians 1. 4.) I care not (I would not care) what befalls me in this World.
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Magis conveniens videtur ut animae in quibus per prius fuit culpa & meritum, prius etiam vel puniantur vel praemientur. Aquinas cont. Gent. Lib. 4. cap. 91. sect. 3.
Magis conveniens videtur ut Spirits in quibus per prius fuit culpa & Merit, prius etiam vel puniantur vel praemientur. Aquinas contentedly. Gent. Lib. 4. cap. 91. sect. 3.
