fathers Gen. 15. 15. There was then a City built and already replenish'd with Inhabitants and amongst others an house provided for him that is his Soul built of God and ready furnished against this removal Verse 2. For in this we groan earnestly desiring to be clothed upon with our house which is from heaven In this Verse he utters the working of the affections of Christians towards their being clothed upon with this house and so in order to this enjoyment of it their DESIRING even to be dissolved which Paul also utters of himself Phil. 1. Now if the first Verse speaks of the glory of a separate Soul when he calls it an house this second Verse must intend the same Verse 3. If so be that being clothed we shall not be found naked In this Verse he gives an wholesome Caution by the way and withall insinuates why he used the word clothed upon in the fore-going Verse thus speaking of the glory of such a separate Soul even because it is absolutely necessary that all our Souls be found clothed first and renewed with Grace and Holiness and not be found naked at our deaths that is nor devoid of Grace and so exposed to shame and wrath as Rev. 16. 15. Verse 4. For we that are in this tabernacle do groan being burthened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life The fourth Verse gives a genuine and sincere account why a Christian doth thus groan and that after dissolution it self in order to this glory which he sets out with an accurate distinction of their desires of dissolutions in difference from like desires in all other men First Negatively not for that being burthened we desire to be unclothed or dissolved that is simply for ease of those burthens nor out of a despising of our bodies we now wear as their Heathen Wise-men and Philosophers did and others do No But secondly Positively For this as the top-ground of that desire That we would be clothed upon with that house spoken of Ver. 1. and that still taken in the sense spoken of in the 2. Ver. to the end that this mortal animal life which the Soul though Immortal in it self now leads in the body full of sins clogg'd with a body of death and miseries each of which hath a Death in it and so it lives but a dying life that this life may be exchanged yea swalloed up by that which is life indeed The onely true Life the knowing God as we are known and enjoying him All which as to our Souls is truly performed at our Dissolution although the final swallowing up the mortality of our bodies also doth yet remain to be accomplish'd which will be done at the latter day at that Change both of Body and Soul though in respect of the Body it will be completed as then more fully This Interpretation and the suiting of all the phrases used in this 4th Verse to hold good of this Exchange at death I cannot through straitness of time give an account of now I have lately and very largely done it elswhere This for the Coherence I hasten to my Text TEXT Ver. 5. Now He that hath wrought us for the self-same thing is GOD who hath also given us the earnest of the Spirit THe current of the four former Verses running thus steadily along in this chanell the streame in this verse continues still the same There is one word in this verse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 and still is in this verse also So then we see where we are What this self-same thing should be ask the first verse and it will tell you it is That house eternall in the Heavens a building of God prepared by him against the time that this earthly house is dissolved Ask the second verse it is the same house we grone to be clothed upon with when the other is pulled down Ask the fourth verse and more plainly It is that life which succeeds this mortall life the soul now lives in this body and swallows up all the infirmities thereof And then here it followes Even for this self-same thing c. So then if the glory of the separate soul be the subject of any of these verses then of all and so of this verse also And to be sure it cannot be that extraordinary way of entrance into Glory by such a sudden change both of soul and body into glory at once without dissolution should be the self-same thing here aimed at For it was not the lot of any of those Primitive Christians of whom the Holy Ghost here speaks this He hath wrought us for this thing that they should be in that manner changed and so enter into glory but the contrary For they all and all Saints since for these 1600 years have put off their Tebernacles by death as Peter did and speaks of himself 2. Pet. 1. 14. and therefore the Scripture or Holy Ghost foreseeing as the phrase is Gal. 3. 8. this change would be their fate would not have uttered this of them God hath wrought us for this whom he knew God had not designed thereunto Neither is it that those groaning desires spoken of in the foregoing verses 2 3 4. is that self-same thing here as some would for indeed as Musculus well If the Apostle had said He that hath wrought this thing in us c. That expression might have carried it to such a sense But he saith He that wrought us for the self-same thing And so 't is not that desire of glory in us is spoken of But us our selves and souls as wrought for that glory If it be asked what is the special proper scope of these words as touching this glory of the Soul The answer in generall It is to give the Rationall part of this point or demonstrative Reasons to evidence to believers That indeed God hath thus ordained and prepared such a glory afore the Resurrection And it is as if the Apostle had said Look into your own souls and consider Gods dealings with you hitherto viz. First the operation of his hands For what other is the meaning or mysterie sayes he of all that God is daily so at work at with you in this life What else is the end of all the workings of Grace in you and of God that is the worker This is his very design He that hath wrought us that is our souls for this very thing is God 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 and shall be
unto them that they should rest yet for a little season till they heard that vengeance also was executed on that Roman Empire for their blood shed And thus to deal is a righteous thing with God Thus you have seen the Point confirmed from all sorts of relations that God bears unto us by congruous Reasons that so it becometh God the great God to do He that hath wrought us for this thing is God And so much for this first Branch of this second Doctrine §. The II. BRANCH of the second Doctrine That there is a glorious Contrivement and Workmanship carried on in this Dispensation of his like unto the great God indeed This carries on this Point yet higher For it is not onely an Ordination becoming God upon the respects mentioned but there is an Artifice a Workmanship in it such as he useth to shew in his Works of Wonder even in this That he should work upon mens Souls in this life and then bring them into a glory he had in the mean space been a working also for those their souls This is the great God indeed When God secretly bestows Cost and Curiosity in preparing matters for such or such an end and then again as hiddenly hath laid out a greater Art Skill and Workmanship upon that End it self and then hath exactly suited and matched the one to the other when All comes to be finish'd and both wrought and brought together then will an infinite surpassing Glory arise unto God out of all which deserveth to have this Notoriety that is here put upon it He that hath wrought this for that Is GOD and lo this is found here which is demonstrated if we view 1. Each of these Workmanships singly and apart 2. Joyntly as designed and fitted each to the other §. 1. Each singly If there were no such ordination of the one for the other yet so considered they deserve to have each an He that hath wrought this is God to be written under it 1. For his Artifice in working us in this life Learned Cameron hath but one Note upon this whole fifth Chapter and it falls to be upon this very word who hath wrought and it is this This word says he as used by the Septuagint signifies Rem expolire rudem informem To polish a thing that is rude and without fashion for which he gives instance out of Exod. 35. 33. in Bezaleels work whom as the 31 32 verses speak of him God had filled with his Spirit in all Wisdome in all Workmanship to devise cunning work And again the same word is used of the Temple-work that other was for Moses Tabernacle 1 King 6. 36. by Solomon which how transcendent a structure it was you have all read or heard An infinitely surpassing Art then hath the Spirit himself who is the immediate worker in this shewn in the framing and hewing and curiously carving and engraving those living Stones that grow up into a Temple unto God 1 Pet. 2. 5. especially considering the utter remoteness indisposedness yea crookedness and perverseness in the matter wrought upon our Souls fill'd with the contrary form and workmanship of Satan Ye are his workmanship says the Apostle Eph. 2. 10. And truly if we could enlarge upon all the varieties of dealings God useth to each Soul to work it the several sorts of gracious dispositions he impresseth and carveth upon it the manifold actings of every soul drawn forth by him you may take a view of some in the very next chapter to that of my Text 2 Cor. 6. from the 4. 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 and on the left v. 8. By honour and dishonour by evil report and good report as deceivers and yet true v. 9. As unknown and yet well known as dying and behold we live as chastened and not killed v. 10. As sorrowfull yet alway rejoycing as poor yet making many rich as having nothing and yet possessing all things v. 11. O ye Corinthians our mouth is open unto you our heart is enlarged What a glorious Embroydery upon the soul of a poor believer will in all these things appear when finished Psal. 45. 13 14. The Kings daughter is all glorious within her cloathing is of wrought gold she shall be brought unto the King in rayment of needle-work 2. For his Art and Workmanship bestowed in the glory of the Soul in the other world if any work but Christ God-man be his Master-piece it is the framing of that House and building spoken of v. 1. of this ch. We have a building of God a house not made with hands And the 11. of the Hebrews 10. expresly useth two artificiall words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Artificer in it and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Artificer in it and the Builder of it that is who hath shewn his art and skill in building of it So then in each his Workmanship appears I do but adde this towards the confirmation of the main point in hand Hath the Great God perfected both works upon the soul as much as he means to work in Heaven Also prepared a Building for it And will he then think we let both lie empty of the one sayes Heb. 11. 16. He hath prepared for them a city of the Soul in like manner He hath wrought us for this self-same thing Will God think we leave this his House stand desolate when he hath been at such cost in both Doth any man or Landlord build or repaire an house and then let it lie empty when he hath a Tenant fit for it God is said not to be a foolish Builder in respect to perfecting and he is much lesse a carelesse builder to neglect to take his tenants into it when both are ready and fitted each for other This for the first viz. the consideration of each singly §. Let us consider them next joyntly that is as they are in such a manner wrought apart so as to suit and match one the other when brought together in that manner as it must be said of them For this thing hath God wrought us Yea and therein it is he hath appeared to be the Great God For therein even to wonderment doth the Glory of God in his works appeare and that he is wise in counsel and wonderfull in working when he hath hiddenly contrived one thing for another when as each are in themselves and apart glorious It is said by David of himself and it is true of all men in their measure Psal. 139. 15. I was made in secret and curiously wrought in the lowest parts of the earth that is in my mothers womb
filled with when severed from your bodies Who hath also given us the earnest of the Spirit §. We Preachers have it in use as to alledge proofs of Scripture for the points or subjects we handle So to give Reasons or Demonstrations of them And so doth our Apostle here of this great point he had been treating of and such Reasons or Demonstrations run often upon Harmony and Congruity of one Divine Thing or Truth kissing another Also upon Becomingnesses or Meetnesses that is what it becometh the great God to do For instance In giving an account why God in bringing many sons to glory did choose to effect it by Christs death rather than any other way It became him sayes he Heb. 2. 10. For whom are all things and by whom are all things c. And so in the point of the Resurrection 1 Cor. 15. 21. Since by man came death by man came also the resurrection of the dead that is it was congruous harmonious it should thus be the one answering correspondently to the other The like congruity will be found couched here in Gods bringing souls to glory afore that resurrection Now there are two sorts of harmonious Reasons couched in the fore-part of these words He that wrought us for this is God I. That it is Finis operis operntis The End of the Work it self upon us and of God as an Efficient working for an End God hath wrought on us for this very thing II. It is Opus Dignum Deo Authore A Work as he is the great God and as a thing worthy and becoming of God as the Author of it He that hath wrought us for this thing is GOD There is a third point to be superadded and that is It is the Interest of all three Persons Which how clearly evidenced out of the Text will appear when I have dispatched these former Doctrines I. Doctrine That it is a strong Argument that God hath provided a Glory for separate Souls hereafter That He hath wrought us and wrought on us a Work of Grace in this life Ere the Reason of this will appear I must first open three things natural to the words which will serve as materials out of which to make forth that Argument First that the Thing here said to be wrought is Grace or Holiness which is a preparation unto Glory 1. Grace is the Work And so Phil. 1. 6. termed The good Work A frame of Spirit created to good Works Eph. 2. 10. We are his Workmanship created unto good Works The Text here sayes Who hath wrought us There similarly We are his WORKMANSHIP And 2. Secondly this Work is a preparation to Glory For for one thing to be first wrought in order to another is a preparation thereunto Now saith the Text He hath wrought us for this thing and Rom. 9. 23. it is in terminis The vessels of Mercy which he had AFORE PREPARED TO GLORY which was by working Holiness for it follows ver. 24. Even us whom he hath called Likewise Col. 1. 12. Who hath MADE us MEET to be partakers of the inheritance of the SAINTS in light Meet by making us Saints So then Had prepared Hath made Meet is all one with Who hath wrought us for this thing Here The second what is the principal Subject wrought upon or prepared and made meet for Glory 'T is certainly the Soul in analogie to the phrase here We use to say when we speak of our Conversion Since my soul was wrought on And though the Body is said to be sanctified 1 Thess. 5. 23. yet the immediate subject is the Soul and that primitively originally the Body by derivation from the Soul And hence it is the Soul when a man dies carries with it all the Grace by inherency All flesh is grass which withers that is the Body with all the appurtenances saith Peter 1 Epist. c. 1. v. 24. But you having purified your Souls being born again of incorruptible seed our Bodies are made of corruptible seed which is the opposition there by the Word of God which lives and abides for ever And this is the Word he sayes he means which by the Gospel is preached 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 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 And that it is the Soul the Apostle hath here in his eye in this discourse of his in my Text as that which he intends the Subject here wrought upon appears if we consult the Well-head of his discourse about the Soul which is the 16 ver. of the 4 Chap. Our inward man sayes he is renewed c. there is your wrought upon here whilst the outward the Body perisheth Which Soul in being call'd the inward man connotates at once both Grace and the Soul conjuct together and distinct from the Body as well as from Sin and Corruption Elswhere it is declared the subject first and originally wrought on Eph. 4. 23. Be renewed in the Spirit of your mindes Look round about the Text and what is the US wrought on plainly this Inward man by the Coherence afore and after Ask ver. 1. If our earthly tabernacle that is our Body be dissolved WE have c. that is This inner man our Souls have for the Body is supposed dissolved So likewise ver. 4. WE in this tabernacle that is our Souls in these Bodies More expresly after ver. 8. our very Souls not onely whilst in our Bodies but when separate from our Bodies have the WE given them We are willing to be absent from the body and present with the Lord The We present with the Lord and absent from the Body is nor can be no other than a separate Soul in its estate of widowhood And so here ver. 5. Hath wrought US The Soul bears the Person carries away the Grace with it Add to this the Time here specified in the Text in which we are wrought upon It is but this life and during the term thereof Hath wrought us sayes the Apostle not in the future Who shall work us for it That hath wrought referring to the work of Conversion at the first Who HATH MADE us meet to be partakers c. Col. 1. 12. and who doth continue still to work us the Preterperfect being often put by the Apostle for the Present God renewing the inner man DAY BY DAY Chap. 4. 16. So working upon it in order to this self-same thing continually Unto which words there these here have an evident aspect yet so as that time of working is but during this life For it is whilst the outward man is mouldring and that by afflictions which during this moment work an
a taint come upon the souls of all men by sin so as this alliance is thereby worn out 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 Hereupon these Souls are Spirit upon a double account as you say of Sugar it is double-refined so this is now become a spiritual Spirit or Spirit spiritualized and sublimated yea and thereby the inward Sanctuary The Holy of Holies the seat of Gods most spiritual Worship which the body is not but onely as it is the outward Temple or Instrument of this new-made Spirit And hereupon that original Affinity to God of Spirit is not onely restored but endeared for now there is both the stuff or the ground-work and then the work-manship or embroidery upon it and both of them the works of God that so look as the gold wrought upon commends the enamel and then again the enamel enhaunceth the value of the gold so as both are considered in the price so it 's here with this soul wrought by God in both respects §. 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 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 't is your City-phrase when any of you break and perhaps are thereby driven into another Kingdom as the Soul now is 2. Then if ever a mans flesh and his heart fails Psal. 73. 26. 3. And which is worse0 a mans Faith faileth or ceaseth after death and all his spiritual Knowledge as in this life 't is the express phrase used 1 Cor. 13. at the 8th verse and which is prosecuted to the end of that Chapter And so all that communion it had with God in this life is cut off It is of all creatures left the most destitute and forlorn if God provides not And yet fourthly It is now upon death which it never was afore immediately brought into the presence of God Naked soul comes afore naked God Eccles. 12. 7. Then shall the dust return to the earth as it was And the SPIRIT shall RETURN UNTO GOD that gave it it is put out of house and home and turned upon its father again This as to the Souls condition II. God part §. This is a speciall season for God to shew his love to such a soul if ever afore or after an opportunity such as falls not out neither afore whilest it was in the body nor after when it is united to the body again at the Resurrection if ever therefore he means to shew a respect unto a poor soul which is his so neer kindred and alliance it must be done now We read in the 73. Ps. 26. My flesh and my heart faileth as at death to be sure it doth but God is the strength of my heart both in this life and at death to support me and my portion for ever in the life to come without any interruption or vacant space of time as that ever imports and that David spake this with an eye unto the Glory to come when Heart and Flesh and all in this world he 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 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 when my flesh utterly fails me also And There is none upon earth where he had at present many comforts and comforters in comparison OF THEE You see God is the portion of the whole of his time even for ever as v. 26. and his estate in heaven earth divide that time portion between them and no middle state between both but when the one ceaseth the other begins for between them two must be the for ever when all faile him which he had on earth then God alone becomes his happinesse in heaven But this onely in generall shews what God is and will be to a soul in this condition §. But I having undertaken to proceed by way of congruity I must further more particularly shew how in a correspondency to this inward and outward state of this Soul he shews himself God and how meet and 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 1. God is a Spirit and thereupon in a speciall manner as Wisd. 11. 26. The Lord a lover of souls above all his other creation So it is there Thou art mercifull to all because they are thine O LORD THOU LOVER OF SOULS God is a Spirit when therefore this naked and withall sublimated spirit by its being born again by his own spirit and so assimilated to God himself a pure spark now freed and severed from its dust and ashes flying up or is carried rather by Spirits 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 be taken up unto him for if as Christ speaks John 4. 23. God being a Spirit therefore seeks for such as worship in spirit and truth that is he loves delights in such as a man doth in a companion or friend who suits him And doth God seek for such whilest they are on Earth Then surely when such Spirits shall come to him and have such a grand occasion and indeed the first occasion in such an immediate way to appear before him in such a manner upon such a change as this as they never did before these Spirits also having been the seat the inner Temple of all this spiritual worship and sanctifying of him in this world surely God who sought such afore will now take them into his bosom and glory we also read Isa. 57. 16 17. of the regard he bears to persons of a contrite and humble Spirit to revive them upon this superaded consideration that they are souls and spirit so thereby allied to him the lofty one Hear how in this case he utters himself The Spirit would fail afore me sayes he the souls which I have made He speaks of their very souls properly and respectively considered And them it is which he considering and it moves him unto pity for he speaks of that in man whereof God is in a 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 This is argued also in that he speaketh of that in man which is the subject sensible of his immediate wrath I will not contend for ever nor will I be alwayes wroth This I have observed in what is publick of mine Now what moves him to remove his wrath from such an one The spirit would faile says he Now doth God thus professe to have a regard to them in this life and that upon this account that they are Spirits lest they should FAILE or faint and shall we not think that when 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 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 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 and mentioned as that which indeed moves God and should be accordingly a support to our Faith to take care of our Souls when we come to die even upon this account that he is the faithfull creatour of them 1 Pet. 4. last Wherefore let them that suffer according to the will of God commit the KEEPING OF THEIR SOULS to him in well-doing as unto a FAITHFUL CREATOR He speaks this specially unto such as were continually exposed unto persecution unto death for Christ in those Primitive times which therefore v. 12. he termes the fiery triall and ver. 17. forewarns them of a time of judgement was begun and going on upon the house of God such as they had not yet felt who yet Heb. 10. 32 33 34. had suffered 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 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 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 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 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 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 my reason why thus I understand it is because I find Gods faithfulnesse still annexed unto his calling of us that is converting us which is al one with this new creation Faithfull is he that hath called you that is made you new creatures 1 Cor. 1. 9. 1 Thes. 5. 24. And I find that David also urges it upon God as a motive as in other Psalms So Ps. 138. 8. Forsake not the works of thine own hands that is this double 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 and to be mercifull unto him for ever in the former part of that verse 3. God professeth himself the FATHER of SPIRITS which relation though it speaks his being the Creatour of them at the first yet hath something more of bowels in it it sayes withall something further when it falls out that such Spirits as he is a Father unto by the first creation are also the subjects of His eternall love by Grace and Election unto the Adoption of children as Eph. 1. 3 4 5. see the words 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 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 this is equitable upon a very great account for his relation of Father is more eminent to his Grace by Election and then again by the grace of his second Creation then it could be any way supposed to be by the first creation And therefore is set and pitcht in like singularity and eminency upon the same object that is their spirits And hence it may well yea must be supposed and acknowledged That if God did make such a darling of the Soul such an account of it by creation 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 not onely because Natura shall never be found to exceed Grace in its favours but that indeed the motives are far greater that God should extend the like and greater 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 And truly that speech of our Saviour at his death confirmes it Father into thy hands I commit my spirit It was not barely as a father of his spirit by creation as our all know but by everlasting love and so in that respect also in a peculiar manner the Father of his spirit and therefore as to a Father he commends his separate Spirit unto him And this he did although he was to rise again in lesse than three whole dayes
space Now we read Heb. 12. 12. the Apostle to hold forth this very relation of Gods being a father of spirits with this promise thereunto annexed That they should live which relation of Father c. although it be there 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 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 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 and so I conclude all thus that if he would have them be subject unto God in holinesse as upon that relation as unto the father of spirits with this promise That they should live then surely one speciall aim of the promise is answerable and hath this eye That God as a Father of their spirits will therefore take care of their spirits singly and so when separate that they shall live And that accordingly he will give demonstration of this special relation born to their spirits when the occasion shall be considered apart in bestowing this life on them and truly when its more proper for him to shew himself a Father then when their souls after their subjection to him in holinesse here accomplished and when that as naked spirits they come to stand in need and stand afore him in his presence being now turned out of house and home and quite cashired out of this world and come stript and naked of all but holinesse unto their Father for it is said They return to God that gave them who proves to be their Father by Grace And doubt not of it but he will certainly then own them and give them a Fathers blessing and not reject them as if they were but 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 Add to this Fourthly God his being our God which is more home to the demonstration of this point then all the former The Text sayes He that wrought us for this is God I adde he is your God And this alone if we will take the Scriptures verdict will carry it and loe as he is styled The Father of spirits in common and yet withall a father of their spirits out of special love So in like manner he is styled both The God of the spirits of all flesh that is of man Job 12. 20. thus in common and also to his Elect I am your God by grace 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 So in common answerably he is Your God and Your Father by special grace to his Elect both which in this latter respect you finde yoked hand in hand Joh. 20. 17. Look how farre he is a God of the one so farre a Father also extendeth in the other And look how farre that he is our God so farre reacheth also that he is Our Father If therefore the God of our Spirits to provide for them because he is our God then answerably the Father of our Spirits in the like peculiarness because our Father And so the proof of this fourth Particular will adde further strength and confirmation to that we presented in the former Now that his being our God which is the 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 the Scriptures of the New Testament do improve this relation of Gods unto us unto two inferences drawn from Abrahams instance whereof the one is the point afore us The first is Christs inference from thence That therefore Abrahams soul lives and Abraham both soul and body shall rise again for God is not the God of the dead but of the living Matth. 22. 31. Thus Christ 2. Paul's collection from the same Promise is that God had provided in the mean time for Abrahams soul afore the Resurrection a City and an House therein for him Thus Heb. 11. 16. But now they desire a better country that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City To give light to this Paul had represented the story and case of Abraham and the rest of the Patriarchs in the verses afore to have been this That God had indeed promised the Land of Canaan to him and them ver. 8 9. whereupon ver. 13. it is said That these all died in faith not having received the promises being strangers in the land yea not having a foot of land in the Land of Promise as Stephen speaks Acts 7. 5 6 7. And also Paul in the 9th verse of this Heb. 11. Now then when they died what was it their faith expected in stead thereof The 10th verse tells us He looked for a City whose maker and builder is God From which compared observe That when he died his faith was thus pitch'd to look for this City in stead of that Land of Canaan promised This was the expectation of their faith on their part Well but how doth it appear that this flow'd from Gods having professed himself to be the God of Abraham c. his reward and his friend You have this clear in the 16th verse where you have the whole summ'd up as the Conclusion of the story and as the proof and ground hereof but now they desire a better Country that is an heavenly there is their faith and expectation when they should come to die Then it follows Wherefore God is not ashamed to be called their God for he hath prepared for them a City which is spoken in full answer to that their expectation at their deaths to shew that God in professing himself to be their God he had thereby engaged himself according to his own intent in that promise to make this provision for them at their deaths The words are express Wherefore God is not ashamed what should this mean in this Coherence but that his declaring himself to be their