3. God professeth himself the Father of Spirits; which relation, though it speaks his being the Creator of them, at the first, yet hath something more of bowels ⟨p. 317⟩in it: it says withal something further, when it falls out that such Spirits, as he is a Father unto by the first creation, are also the subjects of His eternal 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, 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, ⟨p. 318⟩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 only because Nature 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 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 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 confirms it, Father, into thy hands I commit my Spirit:
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 ⟨p. 317⟩in it: it sayes withal something further, when it falls out that such Spirits, as he is a Father unto by the first creation, are also the subjects of His eternal Love, by Grace and Election unto the Adoption of Children, as Eph. 1. 3, 4, 5. see the words. 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, than 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, ⟨p. 318⟩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 only because Nature 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, than he did where he loved only by a due and meet Law of Creation: So that when God shall profess himself a Father to their Spirits, speaking to such as are his Elect, he strongly insinuateth thereby, That he is by Grace likewise the Father of their Spirits in a peculiar manner. And truly that speech of our Saviour at his death confirms it, Father, into thy hands I commit my Spirit:
