The Second Point

That to have provided a glory for separate souls of just men, wrought upon in this life, is a dispensation becoming the great God: indeed, and that there is an artifice and contrivance therein worthy of God, and like himself, such as he has shown in other his works of wonder.

There are two branches of this doctrine, which I set otherwise out thus:

1. That it is a thing becoming the great God, thus to deal with such a separate soul, having been wrought upon.

2. That God has designed, and brings forth, therein, a glorious artifice and contrivance, such as argues him a God wise in counsel, and wonderful in working.

1. First branch of this second doctrine.

That it becomes God.

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, and then the relations which God bears to it, such as should thereupon move him (through his good pleasure) thus to deal with it.

You know I at first undertook chiefly reasons of congruity or becomingness, and such always consist of two parts, and when the one answers and suits to the other, then the harmony of such a reason is made up.

Let us therefore consider: 1. What is on the soul's part. 2. What is on God's part.

§. 1. On the soul's part.

Therein two things:

First, the species, the kind, and intrinsic rank of being, which this creature (we call the soul) thus wrought upon stands in before God.

2. The outward condition or case this soul is left in upon its parting with the body, unless God takes it up into glory.

First, for its rank or kind of being.

Therein two things.

1. This soul was by its first creation a spirit, and that in the substance or native kind thereof; and in that respect (considered apart from its union with the body) is in a more special manner allied to God, than all other creatures (but angels) are.

You have the pedigree of man, both in respect of body and soul, set out in Acts 17 — the extract of our bodies in verse 26: "He has made of one blood all nations of men" — so then on that side (as we say) in respect of our bodies, there is a consanguinity of all men, being made of one blood, between one another. But then in respect of our souls, we are God's offspring (verse 28), and so on that side there is an alliance (not of consanguinity) to God, upon the account of having been created immediately by him, and in the very substance of our souls, made like him, and in his image; and yet we are not begotten of his essence or substance, which is only proper to his great Son. And in a correspondence to this, God is styled in Hebrews 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 men's spirits, lies in this: that he not only created our souls immediately out of nothing, 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; both which appear by putting two places together: Zechariah 12:1 — "He frames 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; and also wholly and totally, every part of the substance of them. "Creatio est productio totius entis" — 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 presupposes pre-existent matter; as in the generation of our bodies, which are not wholly and every part of God immediately, but parents afford the stuff, the matter, and the formative power besides, by which our bodies are framed. So then, in respect of our first creation, our souls (apart considered) are thus allied to God, which our bodies are not; being spirits in the very being of them, that altogether owe that their being to him.

But there is a taint come upon the souls of all men by sin, so as this alliance is thereby worn out, indeed forfeited, until it be restored. Now therefore these souls (the only subject of our discourse) being such as God has 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" (John 3; Romans 7:22, 25). 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; indeed, and thereby the inward sanctuary, the Holy of Holies, the seat of God's most spiritual worship; which the body is not, but only as it is the outward temple or instrument of this newly made spirit.

And hereupon that original affinity to God of spirit is not only restored, but endeared; for now there is both the stuff, or the groundwork, and then the workmanship, or embroidery upon it, and both of them the works of God; so that look as the gold wrought upon commends the enamel, and then again the enamel enhances the value of the gold, so as both are considered in the price; so it is here with this soul wrought by God in both respects.

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Secondly, consider we now again the case and outward condition of such a soul, that of itself 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 — it 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 man's flesh and his heart fails (Psalm 73:26).

3. And (which is worse) a man's faith fails or ceases after death, and all his spiritual knowledge as in this life — it is the express phrase used in 1 Corinthians 13:8, 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 before) immediately brought into the presence of God. Naked soul comes before naked God. Ecclesiastes 12:7 — "Then shall the dust return to the earth as it was: and the spirit shall return to God that gave it" — it is put out of house and home, and turned upon its Father again.

This as to the soul's condition.

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But I having undertaken to proceed by way of congruity, I must further, more particularly show, 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.

1. God is a Spirit, and thereupon in a special manner (as Wisdom 11:26) the Lord a lover of souls above all his other creation. So it is there, You are merciful to all because they are yours, O LORD YOU LOVER OF SOULS [God is a Spirit] when therefore this naked, 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) to that great Spirit, that element of Spirits, it will surely find union and coalition with him, and be taken up to 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. And does God seek for such while 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 and 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 before, will now take them into his bosom and glory: 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 added consideration, that they are souls and spirit, and so thereby allied to him, the lofty one. Hear how in this case he utters himself, The spirit would fail before me, says he, and 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 to pity; for he speaks of that in man, of which God is in a peculiar manner the Maker or Creator [The spirit which I have made] (says he) and it is one of the eminent titles he takes into his coat, The framer of the spirit of man within him (Zechariah 12:1) as in many other places: This is argued also in that he speaks of that in man which is the subject sensible of his immediate wrath. I will not contend forever; nor will I be always wroth. (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, 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 heard (even now) Christ himself expresses they would) and would upon all these considerations before-mentioned, sink into utter desolation, 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.

2. God at this season, forgets not, but full well remembers his relation of being [THEIR CREATOR] both by the new, and also first creation (the new reviving and ingrating the remembrance of the first) [The SOULS which I HAVE MADE] said he in Isaiah. But in our Peter this is more express, 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 faithful creator of them (1 Peter 4:19). Therefore let them that suffer according to the will of God, commit the keeping of their souls to him, in well-doing, as to a faithful Creator. He speaks this specially to such as were continually exposed to persecution to death for Christ in those primitive times; which therefore, verse 12, he terms the fiery trial, and verse 17, forewarns them of a time of judgment was begun, and going on upon the house of God, such as they had not yet felt; who yet (Hebrews 10:32-34) 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 to God. 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; as our Darling (as our Translation) or lovely soul, when separate (as others) as Christ in David speaks (Psalm 22). And Peter had in his eye Christ's 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: only there is this difference, that whereas Christ says, Father I commit, Peter substitutes another title of God's (there being more than one relation moving God, and strengthening our faith to this) even of faithful 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 to promises; and my reason why thus I understand it, is, because I find God's faithfulness still annexed to his calling of us, that is, converting us, which is all one with this new creation: Faithful is he that has called you, that is, made you new creatures (1 Corinthians 1:9; 1 Thessalonians 5:24). And I find that David also urges it upon God as a motive, as in other Psalms. So (Psalm 138:8) Forsake not the works of your own hands, that is, this double workmanship of yours of the first, and then added to that, of the second creation which he urges thereby to move him to perfect the work begun, and to be merciful to him forever, in the former part of that verse.

3. God professes himself the Father of spirits; which relation, though it speaks his being the Creator of them, at the first, yet has something more of bowels in it: it says as well something further, when it falls out that such spirits as he is a Father to by the first creation, are also the subjects of his eternal love, by grace and election to the adoption of children, as (Ephesians 1:3-5). 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 to 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 than it could be any way supposed to be by the first creation. And therefore is set and pitched in like singularity and eminency upon the same object, that is their spirits. And hence it may well, indeed 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 has in like equipage taken up the same gracious special relation in its kind of Father to it: not only because nature shall never be found to exceed grace in its favors; but that indeed the motives are far greater, that God should extend the like and greater privileges where he meant to love by election and choice, than he did where he loved only by a due and meet law of creation. So that when God shall profess himself a father to their spirits, speaking to such as are his Elect, he strongly insinuates thereby, that he is by grace likewise the father of their spirits in a peculiar manner. And truly that speech of our Savior at his death confirms it, Father into your 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 to him. And this he did, although he was to rise again in less than three whole days' space.

Now we read (Hebrews 12:12), the Apostle to hold forth this very relation of God's being a father of spirits, with this promise to it 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 to the saints with others) yet being uttered of and to men in the state of grace (as those were supposed, whom he there exhorts, and that to move them to be subject to him as such; with promise, that they should live) it evidently respects not merely the relation of Father in respect of what was past the act of creating them, but it looks 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 verse 14. They shall see God, that is, be glorified, and so I conclude all thus, that if he would have them be subject to God in holiness, as upon that relation, as to the father of spirits, with this promise, that they should live; then surely one special aim of the promise is answerable, and has 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 it is more proper for him to show himself a Father than when their souls after their subjection to him in holiness here accomplished, and when that as naked spirits they come to stand in need, and stand before him in his presence, being now turned out of house and home, and quite cashiered out of this world, and come stripped and naked of all but holiness to 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 Father's 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 than all the former. The text says, He that wrought us for this, is God. I add, he is your God. And this alone, if we will take the Scriptures' verdict, will carry it, and lo, as he is styled the Father of spirits in common, and yet withal 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 to 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 find yoked hand in hand (John 20:17). Look how far he is a God of the one, so far a Father also extends in the other: 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 peculiarity, because our Father. And so the proof of this fourth particular, will add 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) 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 to Abraham (Genesis 15:1) personally, I am your abundant reward, (which respected the life to come) and his Friend (2 Chronicles 20:7).

Now the Scriptures of the New Testament do improve this relation of God's to us, to two inferences drawn from Abraham's instance: of which the one is the point before us.

The first is Christ's inference from there, that therefore Abraham's soul lives, and Abraham both soul and body shall rise again, for God is not the God of the dead, but of the living (Matthew 22:31). Thus Christ.

2. Paul's collection from the same promise, is, that God had provided in the mean time for Abraham's soul before the Resurrection, a city, and a house therein for him. Thus Hebrews 11:16. But now they desire a better country, that is, a heavenly: therefore God is not ashamed to be called their God, for he has 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 before, to have been this; that God had indeed promised the Land of Canaan to him and them (verse 8-9), upon which, verse 13, it is said, that these all died in faith, not having received the promises, being strangers in the land; yes, not having a foot of land in the Land of Promise, as Stephen speaks (Acts 7:5-7). And also Paul, in the ninth verse of this Hebrews 11. Now then, when they died, what was it their faith expected instead thereof? The tenth 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 pitched to look for this city, instead of that Land of Canaan promised. This was the expectation of their faith on their part. Well, but how does it appear, that this flowed from God's having professed himself to be the God of Abraham, etc., his reward, and his friend? You have this clear in the sixteenth verse, where you have the whole summed up as the conclusion of the story, and as the proof and ground hereof; but now they desire a better country, that is, a heavenly: there is their faith and expectation when they should come to die. Then it follows, Therefore God is not ashamed to be called their God, for he has prepared for them a city; which is spoken in full answer to that their expectation at their deaths, 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 deaths: the words are express, Therefore God is not ashamed; 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, even a heavenly; and, that otherwise (as the Apostle glosses upon it) he had not come up to the amplitude of, nor filled full this covenanted engagement and profession of HIS BEING THEIR GOD. Will you have it in plain English (as we speak) if he had not made this provision for their souls, he would have been ashamed to have been called their God: thus deeply does this oblige him, that he is our God and Father, which is the point in hand.

And judge of this in the light of all that reason we have hitherto carried along; 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, 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 came to die. If this God in this case should not have taken care to answer his faith in some greater way, instead 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 God had not provided another house, or country, or city for his soul, that was to live, to bring it into, when it should be deprived of all in this world; 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.

Let us but view the force of this inference of the apostles (and so of all the reasonings hitherto read): But according to man, or what is found among men, (and God will be sure infinitely to surpass men in his ways of favor.) Take an ordinary friend, if his friend be turned out of house and home, plundered, banished, driven out of all, as the steward in that parable (Luke 16) was, and comes to his friend at midnight, as in that other parable (Luke 11:5-6), will not his friends entertain him into their houses, as (verse 9 of Luke 16), indeed, and rise at midnight to do it, as (verses 5-6 in that parable of Luke 11)? Shall profession of friendship engage and oblige men to do this, and shall not God's professing himself to be our God, Father, Friend, engage his heart much more? In fact, will he not so entertain them, as shall exceed all wonderment? What need I say more than this? Therefore he is not ashamed to be called their God: he will therefore give you an entertainment that shall be worthy of his being your God.

The fifth and last consideration is, that these separate souls having done and finished all their work, that in order to glory God has appointed them forever to do, they now at death appear before him as a judge and rewarder. And that is the fifth relation moving God to bestow at this season such a glory on them. How that then the soul returns to God, you have heard again and again out of (Ecclesiastes 12:7), and that it is upon the account of his being the judge thereof at the end of their work in this life. The Chaldee Paraphrase has long since glossed upon it, It returns to God, that it may stand in judgment before him. In this life it came to God by faith, as the apostle speaks, believing that God is, and that he is a rewarder of them that diligently seek him; and now at the end of its faith, it comes to God for the reward of its faith, as some interpret that (1 Peter 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. And therefore if the being his God, moved him to prepare that city against his death (as has been said) then surely his being his reward, does also then take place. I shall not omit it, because it falls in the next chapter, (Hebrews 12:23), that in that stupendous assembly of heaven, God the judge of all is mentioned between the church of the firstborn which are written in heaven; this before: and the Spirits of justified men made perfect; this after it: for there are none of these firstborn, or the Spirits of just men, do come to sit down there, but they pass the award of this judge first, for they sit down by him; and surely, having done all their work in the time of that day is allotted to each man to work in, it is a righteous thing with God to give them a reward in the evening of this day, (which is Christ's time set for rewarding, and 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. Now there is a law given by God, that the wages to a man hired should be given him (by him that set him to work) 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 you all the night until the morning, says God (Deuteronomy 24:15). Did God take care for hirelings, when their work was done not to stay any space of time, no not a night, and does he not fulfill this himself to his sons that serve him? Surely yes: he defers not, nor puts them off to the morning of the resurrection, as the Psalmist elegantly calls it (Psalm 17, last verse). It abides not with him all that dark and lengthy night, or space after death, in which their bodies rest in the grave, which is termed man's long home: and, The days of darkness are many (says Solomon); no, he rewards them in the evening of the day, besides what he will add to it in the morning. It is observable, that (Revelation 6:9-10) concerning the separate souls slain 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 slain for the word of God, and for the testimony which they held, And they cried with a loud voice, saying, How long, O Lord, holy and true, do you 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; verse 11. And white robes were given to every one of them, and it was said to 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 to us, by congruous reasons, that so it becomes God, the great God to do — he that has wrought us for this thing, is God. And so much for this first branch of this second doctrine.

§. The 2. Branch of the second Doctrine.

That there is a glorious contrivance and workmanship carried on in this dispensation of his, like to the great God indeed.

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, even in this, that he should work upon men's souls in this life, and then bring them into a glory, he had in the mean space been 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, has laid out a greater art, skill and workmanship upon that end itself; and then has exactly suited and matched the one to the other: when all comes to be finished, and both wrought and brought together, then will an infinite surpassing glory arise to God out of all, which deserves to have this notoriety (that is here) put upon it, He that has 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. Jointly, as designed and fitted each to the other.

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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 has wrought this, is God] to be written under it.

1. For his artifice, in working us in this life. Learned Cameron has but one note upon this whole fifth chapter, and it falls to be upon this very word [who has 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 (Exodus 35:33) in Bezaleel's work (whom, as the verses 31 and 32 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 Kings 6:36) by Solomon, which how transcendent a structure it was, you have all read or heard. An infinitely surpassing art then has the Spirit himself (who is the immediate worker in this) shown in the framing, and hewing, and curiously carving and engraving those living stones, that grow up into a temple to God (1 Peter 2:5), especially considering the utter remoteness, indisposedness, yes, crookedness and perverseness in the matter wrought upon (our souls, filled with the contrary form 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 uses to each soul to work it, the several sorts of gracious dispositions he imprints and carves 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 Corinthians 6:4). In much patience, in afflictions, in necessities, in distresses (verse 5); in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings (verse 6); by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned (verse 7); by the word of truth, by the power of God, by the armor of righteousness, on the right hand, and on the left (verse 8); by honor and dishonor, by evil report and good report: as deceivers, and yet true (verse 9); as unknown, and yet well known: as dying, and behold, we live: as chastened, and not killed (verse 10); as sorrowful, yet always rejoicing: as poor, yet making many rich: as having nothing, and yet possessing all things (verse 11). "O you Corinthians, our mouth is open to you, our heart is enlarged." What a glorious embroidery upon the soul of a poor believer will in all these things appear, when finished! "The King's daughter is all glorious within, her clothing is of wrought gold: she shall be brought to the King in garments of needlework" (Psalm 45:13-14).

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 masterpiece, it is the framing of that house, and building spoken of in verse 1 of this chapter. "We have a building of God, a house not made with hands:" and (Hebrews 11:10) expressly uses two artificial words — the artificer in it, and the builder of it — that is, who has shown his art and skill in building of it. So then in each his workmanship appears. I do but add this toward the confirmation of the main point in hand.

Has 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 (Hebrews 11:16), [He has prepared for them a city]; of the soul, in like manner, [He has wrought us for this self-same thing]. Will God (think we) leave this his house stand desolate, when he has been at such cost in both? Does any man or landlord build or repair a house, and then let it lie empty, when he has a tenant fit for it? God is said not to be a foolish builder in respect to perfecting; and he is much less a careless builder, to neglect to take his tenants into it, when both are ready and fitted each for the other. This for the first, namely, the consideration of each singly.

§.

Let us consider them, next, jointly, 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 has God wrought us.] Yes, and therein it is he has appeared to be the great God.

For in this, 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 has secretly 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) (Psalm 139:15), I was made in secret, and curiously wrought in the lowest parts of the earth; that is, in my mother's womb, as the context shows; which are termed the lower parts of the earth, as when Christ is said (Ephesians 4) to have descended into the lower part of the earth; that is, to be conceived in the womb of a Virgin; when a child is born, a lump of flesh, animated with a soul comes forth, curiously wrought, etc. But wrought, for what? In David's person (in which this was spoken) it was for a kingdom, the supremest condition of enjoyments in this 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 before it came into the world; you may see it in Adam (our first pattern) more lively. 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. At the end of the sixth day, they saw God to set down into the world this little thing called man; and then they ceased their wonderment; for they saw all this world (prepared beforehand) set in man's heart, and all in man curiously wrought and fitted for all things made in this world, richly to enjoy, as (1 Timothy 6:17). We may apply that in the text, to this it appeared, that he that has man for this self-same thing is God; both works of wonder apart, and yet as fitted to each other: 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, and each so glorious in themselves, and yet put together. Let us refer our admiration at this until the latter day. Just thus it is in fitting the soul for that glory: and again, that glory in heaven for that soul: God works the one for the other apart. The very similitude in the former verses does import so much; he styles glory in heaven a being clothed upon, and holiness here he compares to an under-garment, which that of glory is to be put over, or upon: 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, as God has in proportioning his work upon us here, and his preparation of glory for each of us in the world to come: he has took exact measure, and his law is (that designed his own workings on both hands beforehand) that every man shall receive his own reward according to his own labor (1 Corinthians 3:8).

Now the artifice of God in both these lies in this, that each are secretly contrived apart, and yet so gloriously matched as wrought one for the other; which is an argument as of two artificers, the one in the East Indies, the other in the West; should the one make the case, the other make the watch, unbeknown each to other, and both workmanships of the highest curiosity in their kind, and when both brought together they exquisitely fit the one the other.

§.

And what? Have I been telling you all this while an artificial pleasant story? Does not this Scripture tell the very same? For a close, do but now at last take a view and prospect of our apostle's whole discourse. The round and circle of which begun at verse 16 of chapter 4 and ends with my text; and do you not find it speak (to use the text's language) the very self-same thing?

1. He tells us there of an inward man renewed, while the outward is a perishing, to the end it may live and subsist alone, 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 itself alone in this world, so this inward man in that other.

2. He then immediately adds verse 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; so set to work by God (who works the inner man daily to 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; and it is observable that the same word for (working) is used in that verse that is used in my text: but yet these are but outwardly a work, as inferior artificers or instruments: Therefore,

3. He further declares, verse 1 of this chapter, that God himself is at work about this glory, who as the master-workman, that has the draft and platform of all before him, drawn by his own designing, he viewing the inward work on us, the outward work of means and dispensations; and knows beforehand what degree of holiness to bring us ultimately to, he according to these, as patterns, is framing a building for us in heaven, exactly suited to the working of all the other; which building he prepares and makes ready for this inner man to entertain it when the body is dissolved: if our earthly house were dissolved, we have a building of God, a house not made with hands, of either men or means, or of our own graces; but of God. But every soul has a state of glory proportioned to all these, ready built for it against this time; even as statues in stone are framed and carved, to be set up in such a curious arch framed for them by the builder. Now then,

4. Add but the words of my text, which is the close of this his discourse: and it opens all the scene, He that wrought us for this self-same thing is God. The apostle's conclusion answers his beginning; he began in verse 16 of chapter 4 and the circle ends in my text. And this is God, who is wise in working and wonderful in counsel.

§.

But there is a third point yet remains.