Doctrine 1

That it is a strong argument, that God has provided a glory for separate souls hereafter, that He has wrought us, and wrought on us a work of grace in this life.

Before 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 to glory. (1.) Grace is the work. And so, Philippians 1:6, termed, the good work. A frame of spirit, created to good works: Ephesians 2:10, we are his workmanship, created to good works. The text here says, Who has 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 to it. Now says the text, He has wrought us for this thing; and Romans 9:23, it is in terminis, the vessels of mercy, which he had before prepared to glory; which was by working holiness: for it follows, verse 24, even us whom he has called. Likewise, Colossians 1:12, who has made us meet to be partakers of the inheritance of the saints in light: meet by making us saints. So then, had prepared, has made meet, is all one with, Who has wrought us for this thing. Here

The second, what is the principal subject wrought upon, or prepared and made meet for glory: it is certainly the soul, in analogy 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 Thessalonians 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, says Peter (1 Peter 1:24). But you, having purified your souls, being born again of incorruptible seed (our bodies are made of corruptible seed, which is the opposition there) by the Word of God, which lives and abides forever: and this is the word (he says he means) which by the gospel is preached (every day) to you, verse 25, and by preaching is engrafted in your souls, purifying [your souls] verse 22. In no other subject does that word (as preached) forever abide. For the body rots, and in the grave has 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 has 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 16th verse of the 4th chapter. 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, connotes at once both grace and the soul conjoined together, and distinct from the body, as well as from sin and corruption. Elsewhere it is declared the subject first and originally wrought on (Ephesians 4:23): be renewed in the spirit of your minds. Look round about the text, and what is the [us] wrought on? Plainly this inward man, by the coherence before and after. Ask verse 1: if our earthly tabernacle (that is, our body) be dissolved, we have, etc. — that is, this inner man, our souls, have; for the body is supposed dissolved. So likewise, verse 4, [we] in this tabernacle, that is, our souls in these bodies. More expressly after, verse 8: our very souls not only while 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, verse 5, has 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 of it. Has wrought us, says the Apostle; not in the future. Who shall work us for it: that [has wrought] referring to the work of conversion at the first, who [has made] us meet to be partakers, etc. (Colossians 1:12), and who does continue still to work us; the past perfect being often put by the Apostle for the present, God renewing the inner man day by day (chapter 4:16). So working upon it, in order to this self-same thing, continually. To which words there, these here have an evident aspect; yet so, as that time of working is but during this life: for it is while the outward man is moldering, and that by afflictions, which during this moment work an eternal weight of glory, verse 17, and that is expressly said to be but this present time (Romans 8). So then, there is no working toward that in the other world: but as Solomon says of man, there is no work after this life; no remembrance, says David — namely, which has any influence into a man's eternity. So there is no working upon us in order to it, after death: God has done his work [has wrought] and man has finished his course; as Paul of himself, and in this chapter of my text, verse 10, every man receives the things done in his body, be they good or evil. Those things that are done in this body only; therefore only what in this life he has wrought. And for this he has wrought us, (says the text.)

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

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. That this is a meet and congruous ordination of God, the Scripture itself owns, and seems so to pitch the reason of it, in (Romans 8:10-11). And if Christ be in you the body is dead, because of sin: but the Spirit is life, because of righteousness. But if the spirit of him that raised up 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. He gives an account of what is to become hereafter both of the bodies and souls of them in whom Christ is. (1.) First, for the body, that is condemned to die, the body is dead because of sin. By body I understand the same which he in verse 11 terms the mortal body to be raised up, which (says he) is dead, that is, appointed to die, 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. Only God is favorable in his ordination in this, that he arrests but the body, the less principal debtor. But that (to be sure) shall pay for it: it is appointed to all men once to die, even for men that are in Christ, as this place of the Romans has it. Then (2.) follows, what remains the soul of such an one when the body dies. [But] says he, (speaking by way of exception, and contrary fate too) the spirit is life, because of righteousness. The spirit is the soul in contradistinction to the body. This, when the body dies, is [life] — he says not living only, or immortal; but is swallowed up into life: and why? Because of righteousness, which is Christ's image; 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 has wrought it. But then because the query would be, Shall this body for ever remain dead, because of (this first) sin, and bear this punishment for ever? No: therefore (3.) he adds, He that raised up Christ from the dead, shall also quicken your mortal bodies. So at last, and then bringing both body and soul together to complete glory.

And the congruity of reason that is for this appointment, is observable, something like to that (1 Corinthians 15). As by man came death, so by man came also the resurrection from the dead. For that sin 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.

The arrest therefore goes forth against the body, which we had from that Adam, because of that sin, conveyed by means of our bodies: for though I must not say the body defiles the soul, or of itself is the immediate subject of sin; yet the original means or channel through which it comes down, and is derived to us, is the generation of our bodies. The body therefore congruously pays for this, and the death thereof is a means to let sin out of the world, as the propagating it was a means to bring sin in: but a 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; and being not only the immediate subject thereof, but further, the first and original subject, from and by which it is derived to the body. The womb, into which that immortal seed was first cast, and in which the inward man is formed, 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 dies. There is nothing of Christ's image, but is ordained to abide for ever. Charity never fails, his righteousness endures for ever; and therefore is ordained to conserve and elevate to life the subject it is in, and that is the soul. This, as a foundation of the substantial parts of this first reason, out of this one Scripture, thus directly and explicitly holding this forth.

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I come (2.) to the argumentation itself, 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 itself is alone and immediately capable of glory, which grace is a preparation to. And (4.) that God before our deaths has wrought all of grace he intends to work, in preparation to glory. Out of all these a strong argument does arise, that such a soul upon death shall be admitted to glory; and not be put to stay till the time of the resurrection, when both soul and body shall be joined again together. And that this holds a just and meet conveniency upon each, or at least, all these grounds, when put together.

First, consider the soul as the immediate subject of this working and preparation for glory. 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; but so as it remains as an everlasting and perpetual conserver of that grace stamped on it; yea, and carries it all with itself, as a rich treasure innate to it wherever it goes, when separate from the body. I say, it either has in it, or appertaining to it, all that has been wrought for it, either in it, or by it. (Revelation 14:13) Blessed are the dead which die in the Lord: [And their works do follow them] — they go to Heaven with them, and after them. And in what subject else is it that the seed of God remains incorruptible, 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 forever? Having therefore all these riches by it, and as complete (as, here, it shall be;) meet it is, it should partake the benefit thereof, and live upon them now when it is single and alone, and in its widow's condition. And it is an opportune season, that by a glory given it for that holiness, this should now appear, that it was the soul which was the sole intrinsic and immediate receptive of all this holiness. This the first. Add also,

Second, its being the first and primitive subject of holiness, from which it is derivatively in the body. Meet it was this soul should not be deferred till the appurtenance of it be united to it, but be served first, and admitted into that glory ordained; and by having itself first possession given of that inheritance, the body might in its season be admitted derivatively into it from it, after that renewed union with it by the resurrection. Reason good, that look, as, in priority, grace, the preparation to glory, was wrought: so, in that order of priority, glory itself should be communicated. And therefore seeing its fate is to abide awhile alone; therefore first to enjoy, and drink both the juice and the fruit of that vine it is the root of.

And (3.) it being in itself, when separate, as immediately capable of this glory, as when it shall be again united to the body: for what is the essential of glory, the substance of that life that swallows up all? But (as we said on verse 4.) God's immediate presence, and our knowing him face to face, as we are known. Now of this the Apostle does in these 6, 7 and 8 verses, expressly inform us, that the separate soul is not only capable thereof, but that it then begins to enjoy it: 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 sight.) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Where to be present with the Lord, and to live by sight, is expressly made the privilege of a soul absent from the body; which can mean no other state, than that of the soul between the death of the body, and the resurrection. For while it is present in the body before death, it is absent from the Lord; and when it shall be present with the Lord, after the resurrection, it shall not then be any more absent from the body. This conjunction therefore of absent from the body, and present with the Lord, falls out in no state else, but only in that interim or space of time between. And let us also view this place in the light, (by bringing the one to the other) which that passage, 1 Corinthians 13:12, does cast upon it: For now we see through a glass darkly, but then face to face; now I know in part, but then shall I know, even as also I am known. [To see as in a glass darkly] there, is to [walk by faith] here: but to see face to face, and to know God as we are known, (so there) is all one; and to attain to sight, and to be in Christ's presence (here.) And to be sure, the body is in no estate whatever capable of knowing God, as we are known of him: none ever dared affirm that. For besides that, the spiritual knowledge of God is proper to an intellectual nature: further, so to know God, as God knows us, and so to be elevated to the similitude of God's understanding, is not communicable to the body. We may as well dare to affirm God himself to be a body, as that our bodies are capable of ever being raised up thus to know God. Hence therefore, whether the soul be out of the body, as after death, or so in the body, as it shall be after the resurrection; yet still it is the soul that is immediately alone capable of that sight and knowledge of God. And therefore seeing it depends not on the body, it is as well capable of it before the resurrection without the body, as after the resurrection in the body.

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 sight, of the glory of God, that is, so as to continue in the body, and enjoy it; for it would crack this earthen vessel: as 1 Corinthians 15:50, flesh and blood cannot inherit the kingdom of God. And although Paul, as a bystander, 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: even as on the contrary, the angels are often bystanders on earth, and overseers of us, what is therein done, (as the phrase is, Zechariah 3:7,) yet he was not established into it, or admitted a possessor thereof himself, no more than angels into an earthly estate; and therefore could not say, whether the revelation vouchsafed him, might not be in the body, as well as out of it: whereas God had otherwise long since peremptorily determined that question, that no man could see God, and live; that is, at once continue in this body, and see him face to face. And Paul here in my text also determines it, that while we are at home in the body, (as now) we are absent from the Lord: they are two incompatible estates. But still when that which, thus, hinders (this body) is taken out of the way, the soul itself is sufficiently capable, as truly as ever it shall be.

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But if this argument from these be yet judged not close enough, but short; then let us in the fourth place add what force the third premise will give to it, concerning the time of God's working on us, to drive all closer home; namely, that God has wrought upon the soul in this life, all that he ever means to work, by way of preparation for glory. For this thing God [has wrought us] which though it might with the enlargements and sub-arguments that now shall follow, be made an argument alone; yet I choose to cast it into this total, to make the whole the more strong.

Therefore (4.) gather up the demonstrations thus: if the soul be the immediate and first subject of grace, which is a preparation to glory, and capable of this glory, when out of the body; and God, the great agent or worker, has wrought all that ever he means to work in it, this way, by way of preparation to glory: then, as Peter said in the case of admitting the Gentiles to baptism, what should hinder that these souls should not be glorified, instantly, when out of their bodies? If indeed, as the Papists, and corrupted Jews and Heathens have feigned, there were any work to be after wrought, a purgatory, or the like; then a demurrer or caveat might be yet put in, to suspend this their admission into glory: 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.

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, as an efficient, to work us for this end.) When any ordinary efficient has brought his work to a period, and done as much to such or such an end as he means to do, he delays not to accomplish his end, and bring it to execution; unless some overpowering impediment does lie in his way to it. If you have bestowed long and great cost upon any of your children, to fit and prepare them for any employment; the university suppose, or other calling; do you then let these your children lie truants, idle, and asleep at home, and not put them forth to that which you at first designed that their education toward? Will you suffer them (in this case) to lose 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, when the matter is as fully prepared as ever it shall be, that the form enters without delay: now grace is expressly termed a preparation to glory. Also God does observe this in working of grace itself, when the soul is as fully humbled and emptied, and thereby prepared for the Lord, by John the Baptist's ministry, as he means to prepare it; the work of justifying faith presently follows. In all his dispensations of judgments or mercies, he observes the same. When men's sins are at full (as of the Amorites) he stays not a moment to execute judgment: so in answering the faith of his people waiting on him for mercies. And thus it is for glory; I have glorified you on earth, (the only place and condition of our glorifying God) I have finished the work you gave me to do: And now glorify me, etc. Thus spoke Christ our pattern.

Secondly, there is this further that falls out, in this case and condition, of such a soul, as does indeed call for this out of a kind of necessity, and not of congruity only. For whereas by God's ordination there are two ways of communion with him, and but two, to all eternity; either that of faith, which we have at present; and of sight, which is for hereafter. Into these two, the Apostle resolves all God's dispensations to us, verse 7 of this chapter, We walk by faith, (namely, in this life) not by sight. And again, (1 Corinthians 13:12) [Now] we see in a glass, [Then] face to face. These two [Now] and [Then] do divide the dispensations for eternity of time to come. The like in Peter, (1 Peter 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; God having fulfilled all the work of faith (the work of God) with power, that ever he intends: then surely sight must succeed according to God's ordination, or otherwise this would inevitably follow, that the soul would be for that interim, until the resurrection, cut off from all communion with God, whatever; having yet all its acquired holiness of sanctification abiding in it, and righteousness accompanying it all that while. Look therefore as a child has two, and but two ways of living, and when the one ceases, the other succeeds, or death would follow: In the womb it lives by nourishment from the navel, without so much as breathing at the mouth: but it no sooner comes into the world, but that former means is cut off, and it lives by breath, and taking in nourishment by the mouth, or it must instantly die. So stands the case with the soul here between faith and sight: So that we must either affirm, that the soul dies to all spiritual actings and communion with God until the resurrection, which those Scriptures so much do contradict — He that believes has eternal life, etc. — and shall never (no not for a moment) die; (and in those promises it is not simply a sluggish immortality, but to live, and act, and enjoy God (which is our life) must needs be meant:) Or we must on the other side affirm, that the life of faith ceasing, and God yet having that way wrought all that ever he intends, that then, sight of God face to face must come in its place: which indeed the Apostle in (1 Corinthians 13) affirms in saying, verse 10, When that which is perfect is come, then that which is but in part is done away. There is not an utter ceasing of the imperfect, and then an interval or long space of time to come between; and then, that which is perfect is to come: but the imperfect is done away by the very coming of that which is thus perfect. And in the 12th verse he explains himself, that the 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. Indeed, the Apostle admits not so much as a moment of cessation, but says, that the imperfect is done away, (verse 10) and vanishes, (as verse 8) by the coming in of the perfect upon it: and so the imperfect, namely, [Faith] is swallowed up of the perfect, namely, [Sight.] Now if we thus grant (as we must) this separate soul to have this sight, or nothing now left it, to enjoy God any way by; then it is no other than glory, it is admitted to: For, the sight of God face to face, and to know as we are known, is the very essence of glory, as it differs from faith. Neither indeed is that ultimate enjoyment, or 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 have then in kind, although it shall be then raised and intended to 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 Peter 1:9) Receiving the end of your faith, the salvation of your souls, may as fitly serve for the confirmation of all these latter foregoing notions, as to any other sense interpreters have affixed.

I am aware how these words, Receiving the end of your faith, the salvation of your souls, are interpreted of that joy unspeakable, and full of glory, which the verse before had spoken of, In whom though, Now, you see him not, 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, 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. This interpretation I no way gainsay, nor will go about to exclude: for I know it does consist with that other I am about to give, and is subordinate to it: But if this sense should obtain, that it were, Directly, Alone intended, yet by consequence, and at the rebound, it does strongly argue the point in hand. For if while faith continues, God is pleased to vouchsafe such joys, much more when faith ceases, He will vouchsafe a fuller enjoyment: for why else are these present joys termed salvation? That is, in a sort part of the taking possession of salvation aforehand, and that as distinct from the right to salvation, which faith in ordinary gives without such joys at all times to all believers: they have the name given them, as being an earnest of the same kind, of that greater sum. 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, when without their bodies, shall have that fuller possession given them; and so this earnest assigns this payment to be made to this legatee, the SOUL specified as the first receiver of it. [2.] Every payment having a day, or set time appointed for it, which the earnest obliges the trustee to, as well as to make payment itself, and is used 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 joys while 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. Surely they are not left worse than in this life they were.

I also know, the soul being the eminent part of man, is often in Scripture, by a synecdoche, put for the whole. And I must not deny but that ultimately it is intended here, it extending itself to the whole of salvation first, and last after faith ended. Which sense on the other hand many interpreters are for.

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, and that ultimate salvation at the Resurrection, that is the salvation of the soul, while separate, as being the next. It has a weight in it that salvation and damnation should so often be said to be of the soul by Christ himself, as Matthew 26:16. What shall it profit a man to gain the whole world (and so provide for his body) and lose his own soul? And again, in speaking of the soul as considered apart from the body, Matthew 10:28. Fear not them that are able to kill but the body, and are not able to kill the soul. But that which is more closely related to my purpose; 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, and sometimes 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 chapter 2:11. Abstain from fleshly lusts which war [against the soul]. And chapter 2:25. You are returned to the Bishop of your souls. Which he speaks as being the eminent part, and (upon separation from the body) the special charge he has pastoral care of. And more directly to our purpose, chapter 4, last verse, he exhorts them when they come to die, to commit their souls to God, as then being to be separate from their bodies. Now it were hard to think that this salvation to come should bear the title and name of the salvation of the soul in this and other Scriptures; and that yet when this soul shall in the other world come to subsist for a long time single and alone, and then be properly and without figure: a mere soul without a body, a lonesome soul: That during that state it should not be the subject of this salvation, and so intended here, when more properly and literally, if ever, it is the salvation of the soul. And it would be yet more strange, that the phrase, salvation of the soul, should be wholly restrained to that estate of the soul, when remitted to the body at the Resurrection, and only to that; And that word the soul should serve only synecdochically as a part put to signify the whole man, as then it is to be raised up: but especially, it were strangest of all, if it should be confined and limited in this place of Peter, wherein this salvation of the soul is set forth for the comfort of such as were to lay down their tabernacles of their 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,

That which further invited me to this place, was this phrase [The end of your Faith] especially upon the consideration that he speaks it to such Christians, who in those times were (as he foretells, chapter 4:4) shortly to be martyred, and at present were sorely tried (verse 7 of this Chapter) and in the last verse of the fourth, he thereupon instructs and exhorts them to commit their souls (when they come to die) to be kept by God: And so understood in a proper and literal sense, this salvation of their souls is in all respects termed The end of their Faith.

First, in that it is the next and immediate event that faith ends and determines in, as death is said to be the end of life. So noting forth, that when faith ends, this salvation of the soul begins and succeeds it. The end of a thing signifies the immediate event, issue, period thereof. As of wicked men it is said, whose end is destruction (Philippians 3; Hebrews 10, last verse). Apostasy and unbelief are said to be a drawing back to perdition. And on the contrary, there faith is termed a believing to the salvation of the soul: and both note out the final event and consequent of each, and salvation of the soul to be the end of faith, when men continue and go on to believe, until their faith arrives at, and attains this salvation of the soul. To this sense also (Romans 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, as in supporting them gloriously under the sorest trials, verse 7, and then sometimes filling their hearts with joy unspeakable and glorious, verse 8, he here at last concludes with what will be the end or issue of it in that other life, when faith itself shall cease; and what it is that then they shall receive: Receiving (after all this) the end of your faith, the salvation of your souls, [illegible] in the present, by a frequent and usual Enallage 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 of it, even of that salvation (that great salvation so spoken of by the Prophets, verse 10) of your souls, which as it has no end to be put to it, as faith has: 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 (while through death they shall so exist) as well as of the same souls primarily, and more eminently, when both soul and body shall be reunited.

2. The end of your faith, that is, of your aims and expectations in your faith: the end importing the aim or expectation, which is also a proper and literal sense of that word. 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 3. The end of your faith, that is, as being that for which the great God (who keeps us by his power through faith to salvation, verse 5) has wrought this faith in you. Accordingly we find it termed the work of faith (1 Thessalonians 1:3). Which when God has fully wrought, and brought to that degree he aimed at in this life; (or to use the Apostle's own expression of it, 2 Thessalonians 1:11, when God has fulfilled the work of faith with power) he then crowns it with this salvation of the soul without end. As James speaks of patience, when it has had its perfect work, chapter 1:4 compared with verse 12, and so speaks my text, for this self-same thing he has wrought us. And therefore when this faith shall cease which he wrought for this, he will attain his end without delay: and you (says he) shall attain your end also: 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 a present destructive loss to the soul in its well-being until the Resurrection.

4. The [End] signifies the perfection and consummation of any thing, as Christ is said to be the End of the Law (Romans 10:4), and so the meaning is, That your faith, which is but an imperfect knowing God, shall then, when it ceases, be swallowed up of sight (which is all one with that salvation here) tanquam perfectibile, a perfection, as that which is imperfect is said to be by that which is perfect (1 Corinthians 13:10). Thus much for the literal and proper import of the word [End].

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

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That nothing may be wanting in this last place cited, to make up all the particulars in the foregoing sections insisted on: so it is, that the Apostle Peter does further plainly insinuate, that this salvation (here) consists in the sight and vision of Christ (which was one particular afore-mentioned) accompanied with joy unspeakable, and glorious. The coherence (if observed) makes this forth clearly: for whereas in the verse immediately foregoing, he had commended their present state of faith by this, Whom [NOW] though you see not, yet believing, rejoice with joy unspeakable, and glorious. That [NOW] you see not (in this life) is set in opposition, and carries a promise with it of a time to come, wherein they should see, even as Christ said to his disciples (John 13:33, 36 compared), Whither I go, I [NOW] say to you, you cannot come; but you shall follow me [AFTERWARDS]. So here [NOW] believing (which is the principle at the present which you live upon) you see him not; but when the end of your faith shall come, you shall then see him; and in this it is that the salvation of your souls consists. So that still it carries on what I have before spoken to, that when faith ceases, sight comes; yes, perfects and swallows it up, as was said even now, out of (1 Corinthians 13).

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: on purpose, I say, to make way for the raising up their thoughts and apprehensions, how infinitely transcending that salvation of their souls must be, when faith ending, they attain to sight, to see him face to face, whom their souls have loved. It is implicitly as if he had said to them, Oh! think with yourselves, what joy, what glory that must needs be, which exceeds and surpasses this that now accompanies your faith, in an answerable proportion, as much as sight of Christ's presence, and face to face, must be supposed to excel the knowledge of him by faith, which sees him but as absent, darkly!

And further, give me leave to improve this notion: You may take this assured evidence, that your souls shall then see and enjoy God, when your faith shall cease, which will be, when once your souls shall come to be separate from your bodies by death: In that, even now, in this life, it is your souls and spirits that are the immediate receptives, or partakers and subjects of such glorious joys.

The soul enjoys them (though in the body, yet) without the help or concurrence of the body, or the phantasms of it: indeed, such raptures do pass understanding, that is, the common way of understanding, which by the use and help of the body, or images in the fancy, the mind exercises in other things, and which do concur with the understanding ordinarily in faith. But this joy falls into, and is illapsed within the soul itself immediately; indeed, the weakness of your bodies, and bodily spirits, will not permit you to have so much of this joy, as otherwise the soul is now capable of by faith. And therefore by this experimental taste beforehand in your own souls, you may be ascertained, that your souls, when separate from your bodies by death, as well as when united again to their bodies, shall enjoy this great salvation.

And thus much for the first point raised out of the words, which did undertake an argumentation for a separate soul's glory and happiness. (1.) From the condition of the soul, as the immediate subject of grace wrought in it. (2.) From God's ordination of the work wrought, to raise the soul up to life, while sin should bring dissolution upon the body. (3.) From the scope of the worker, God himself; who as an efficient will accomplish the end, when his work for that end is finished. And all these, as comprehended in what the very first view and front of the words of my text hold out, God has wrought us for the self same thing.

§.

But lo! a greater matter is here. It is not simply said, God has wrought us for this; but, He that has wrought us for this thing, is God: thereby calling upon us to consider, how great a hand or efficient is here, even God, who has discovered in a transcendent manner his glory, in the ordaining and contriving of this work to this great end. Take it not therefore as a bare demonstration given from God's working us to this end, such as is common to other agents (as has been said) but further, a celebration of the greatness and glory of God, in his having contrived this with so high a hand, like to the great God: and is as if he had said, there is a design in this, worthy of God; He has shown himself in this, to be the great God indeed. He that wrought us for this, is God.

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, and pointing at him, to have done as God. And it is ordinary among men, when you would commend the known worth of the artist, to say, He that wrought this, is such a man, so to commend the workmanship.

And thus both when the holy Ghost speaks of this glory itself, (which is the end for which here) his style is, Whose Maker and Builder is God (Hebrews 11:10). And in like equipage here of preparation to that end, he says, He that has wrought us [for this thing] is God. In this very chapter (2 Corinthians 5) (to go no further) when the great work of salvation, in the whole of it, is spoken of, he prefaces thus to it, All things are of God, who has reconciled us to himself, etc. that is, in this transaction he has appeared like that God [of whom all things else are] and so more eminently in this than in all, or at least, any other work. What there is said of salvation in the whole, is here of that particular salvation of a separate soul. You have the like emphasis put (Hebrews 2:10) of bringing many sons to glory [it became him] says the text. Now put all together, and the result is: