in order to his Election Is not this then one of the Depths of God Here were some elected and were not these Persons But who were these They were the Saints at Ephesus and the Faithful in Christ Jesus Eph. 1.1 And were not here Women as wel as Men Do not Women believe as wel as Men then elected as wel as Men For Acts 13.48 As many as were ordained to eternal Life believed They did not believe and so were ordained to eternal life but they were ordained to eternal life and so did believe But though Election be before Grace in Existence yet GRACE is before Election in Evidence The former is first in the Ordination of God the latter is first in Manifestation to Man Though Election be not for foreseen Faith yet until Faith none can see their Election We can never find our selves in the heart of God by gracious Ordination til we find God in our hearts by gracious Operation Those that conclude election without Grace wil be as much non-plus'd at the Tribunal of God as that speechless man was who appeared without a Wedding Garment We cannot find our selves in Gods Roll unless we walk according to Gods Rule nor conclude that we are predestinated until we are purified Thus Election is the sublimest Act of divine Soveraignty and is not this one of the Depths of God Man lapsing was obnox'ous to the Rod Election therefore is the Depth of God Ah lapsed Man here matter is of Fact ELECTION now is Gods sublimest Act. Election doth out-bid Desert Desire This Act prevents a fatal final Fire I wil assert not caring who come next The Sacred Scripture best interprets Text Inspect this CANON and find this Decision Election is not from the least Praevision Of Faith or Works 'T is not from Idol-Merit But Mercy that elected ones Inherit Ah lapsed Man 't is easy Thee to find An Enemy in Manners and in Mind But to prevent for ever a Rejection There is the Depth of God divine Election Lord spare a little give a little space Election is made up and out of GRACE As is thy Rule so let my Walking be That I my Name within thy Roll may see REDEMPTION Redemption that 's one of the Depths of God If Mans Redemption be Mans Re-emption from the Servitude of Sin and Satan Redimere est quasi rursus emere unto the Immunities of the Sons and Daughters of God by the payment of an equal Price is it not one of the Depths of God If the Redemption of Man be the Restauration of Man from a state of Sin and Death unto a state of Grace and Life is it not one of the Depths of God He that shall question whether Redemption be a greater or a better work than Creation knows very little what a REDEEMER is and what the ransome of an immortal Soul is worth I should think as Mans gaining the World cannot compensate the loss of his Soul so Gods creating the World cannot equalize Christs Redeeming of the Soul It is proper and peculiar to Christ to be the Redeemer of Mankind yet this work of redemption the Romists ascribe to MARY whom they call their Hope their Joy their Mediatress a Medicine for the diseased a Defence from the Enemy a Friend in the hour of Death But is not this among all the Topicks of Prayer the strongest Argument that Christ hath redeemed us Or that we are his redeemed ones Thus Eph. 1.7 In whom we have redemption thorough his blood the forgiveness of Sins according to the riches of his Grace In this Text and Truth there are these things worthy inspection and reflection The MATTER This is Redemption The Subject and Theam or Thesis is Redemption The rare Contrivance of this is greatly worthy of and cals aloud for a critical Contemplation Let the redeemed of the Lord take a Prospect of this in its Plat-form and in its Publication In its Plat-form Was not this gloriously laid in the eternal Project and Purpose of God Yea in that aged Promise which passed between the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Son Thus Tit. 1.2 In hope of eternal Life which God that cannot lye promised before the World began Or rather from the beginning of Ages In its Publication The discovery of this Mystery of redemption was early and shined forth in the very Morning of the World No sooner is Man polluted but Christ is promised Thus Gen. 3.15 I wil put enmity between Thee and the Woman c. The MEDIUM Whom This is Christ The Redeemer is Christ In whom we have redemption 'T is he Gal. 3.13 that redeemeth from the curse of the law c. If any say how can they be blessed whom the Law pronounceth cursed 'T is easily answered because Christ was made a Curse for his For it is Written Cursed is every one that hangeth on a Tree As the Serpent was accursed above all the Beasts of the Field so the Death on the Tree was accursed above all kinds of Death the Serpent being the Instrument and the Tree the Occasion The MERIT Blood Thorough his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom we have redemption thorough his blood Not her blood but his blood not the blood of Mary but of Christ Not the blood of Hales and Becket but the blood of Christ Believe it Redemption is not thorough the Milk of the Mother but thorough the Blood of the Son The Blood of Christ was meritorious as to Redemption This blood spake better things than the blood of Abel That blood had as many Tongues as Drops and every Drop crying for Vengeance Was not God in his Inquisition more critical than the Spanish Inquisition though that be done with utmost secresie and security Christ must bleed and that unto Death in order to Redemption Thus Rev. 5.9 Thou wast slain and hast redeemed us to God by thy blood c. Here is a redemption to God to the Benignity of God to Grace and Glory but this is thorough the blood of Jesus The MERCY The forgiveness of sins Remittere is retro mittere In whom we have redemption thorough his blood the forgiveness of sins Here is remission and to remit is to send back It properly signifieth the sending of a thing back to the place from whence it was taken Here is remission and that of sins Of Lapses and Offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Faults and Falls so the Greek Did Julius Caesar glory in nothing more than in giving and forgiving In giving to his Friends and in forgiving his Enemies What may be said of a Christ then a greater than Caesar The MOTIVE This is grace riches of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. riches of his grace In whom we have redemption thorough his blood the forgiveness of sins according to the riches of his grace For the most plentiful goodness of himself so Grotius Thus Rom. 2.4 Or despisest thou the riches of his goodness
into the Kingdom of the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Greek There must be Conversion If ye be not converted And there must be Submission and Humility And become as little children The Child of a Prince without aversation and dedignation wil associate himself with the Child of a Peasant Conversion is the proper work of Omnipotency by his Spirit in his Word is it not then one of the Depths of God The ARMINIAN saith put all the Operation of Grace that need to be put into one Ballance a man's Free-will ballanced against it wil weigh it down wil turn the Scales and determine the Case whether a man shall be converted or no shal accept of Grace or no. Now by this Heterodox Opinion it will follow that not God by his FREE-GRACE but Man by his FREE-WILL is the efficient cause of his Conversion 'T is true the Soul worketh in the very Moment of Conversion Thus Acts 9.6 Lord what wilt thou have me to do I thought I had done wel before and could have said unto any Opponent Quid mali feci What Evil have I done But I am of another Mould now and of another Mind now Lord what wilt thou have me to do Saul was now in FIERI in making and reflect the Beatings of his Pulse Lord what wilt thou have me to do I have been doing my own Wil but now I would do thy Wil. I have been doing the Wil of Satan but now I would do the Wil of God I have been doing without thee and against thee but now I would be doing from thee and for thee Lord what wilt thou have me to do So Lydia Acts 16.14 Whose heart the Lord opened There was Christ's work That she attended to the things which were spoken of Paul There was her work Paul was a curious Pracher but he did not open her Heart To the Ears may a Paul preach but to the HEART must a CHRIST preach Whose heart the Lord opened The Metaphor is taken from opening a Door or Lock The Opener is he who hath the Key of David Rev. 3.7 opening and no man shutting shutting and no man opening The Babes of Grace act in the very Birth Yet know that in order of nature the work of God is before the work of the Soul and the work of the Soul dependeth upon the work of God The one as the Cause the other as the Caused the one as the Efficient the other as the Effect the one as the Spring the other as the Stream the one as the Root the other as the Fruit. No preparation is antecedaneous as to God For the preparations of the heart in man Pro. 16.1 and the answer of the tongue is from the Lord. Believe it Conversion is without the Sphere of our Activity He that is a BARNABAS the Son of Conversion as the word signifieth is so by the God of Grace and by the Grace of God is not this then one of the Depths of God Nothing below Almightiness of Power can effect the Conversion of the Soul is not this then one of the Depths of God Should JEHOVAH say to all the Angels in Heaven there is such a Person in such a Country and in such a City who is a Gentile-Sinner This Enosh makes Wickedness not his Woe but his Work His Element is Sin and he is out of his Element when he is not sinning when he is not adding sin to sin The poor Man stands as it were upon the Confines of Eternity and as it were upon the Battlements of Hel There is but a Step as it were between Him and Damnation But such are the expatiated Bowels of Benignity in me that I had much rather he should be convinced than confounded that he should be converted than consumed that he should be saved than damned that he should go to Heaven than to Hel Go ye all therefore and lay Siege to his Soul improve your utmost to give him a seasonable and sutable CHECK give him a timely and a true Turn out of the way of Sin into the way of Grace that he may happily escape the wrath to come and not perish for an Eternity All these Angels more than probably upon the Command of this Being of Beings would go for ENS ENTIVM they are all ministring Spirits Heb. 1.14 sent forth to minister for them who shall be heyres of salvation and would improve their utmost Power and Prudence in order to the Conversion of this ISH But returning must give this Answer unto that GOD who hath Beams of Glory as wel as Bowels of Mercy and who is infinite in Power as wel as in Pity Greatest God we went to the Place and found the Person one Hyperbolically sinful sinful to a wonder sinful above all wonder We did set before him the way of Life and the way of Death the way of Deliverance and the way of Destruction We presented him with Precepts and Presidents with Punishments and Promises We did set before him Misery and Mercy the BLACK of Sin and the WHITE of Grace We discoursed of Sorrow and Solace of the Torments of Hel and of the Triumphs of Heaven But as we found him so we left him nothing that we said or did was influential upon him Father of Mercies we could not turn him from darkness to light Acts 26.18 and from the power of Satan unto God We did what we could but we could not take this CITTADEL and cause him to launch forth into this great Deep of CONVERSION which is one of the Depths of God Lord if thou layest not Seige to his Soul thy Self and consequentially make it a Captive to thy Free Grace the Man must dwel with devouring fire and with everlasting burnings notwithstanding all that we have said or done It is not the Word which Man speaketh nor Man which speaketh the Word Libertatem Arbitrii but GOD by his Spirit who converteth the Soul Hath Man before Conversion a Liberty of Wil unto that which is spiritually good Is not Man before Conversion purely passive Yea and after Conversion are not the Cedars in Lebanon Ex puris Naturalibus as wel as the Shrubs in the Valley like a Coach-Wheel that runs not unless it be drawn Can MAN from Himself any more prepare himself for his own converting than a Stone can prepare it self to its own softning Is not Conversion then one of the Depths of God Though the ways of God in Conversion be various his Spirit working when where and how it pleaseth And though the VARIETY of his ways in this noble work doth transcend the Apprehensions of Men if not of Angels Yet there is an undeniable Necessity of it and is it not then one of the Depths of God Thus Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out c. Here is Remission but it follows Conversion Is it not a Metaphor taken from a munificent CREDITOR who remitting a
give Check to Mortals when they make too curious an Acquisition into the Mystery of the Incarnation And the power of the highest shal overshadow thee A Metaphor taken from Birds cherishing their young ones Therefore also that holy thing Christ who was sinless Which shal be born of thee shal be called the Son of God Christ as GOD was the eternal Son of the Father Christ as MAN was conceived of a sanctified Mass or Substance without all Sin Now as Christ was the Son of God by Vertue of the personal Vnion so the Christian is the Son of God by Vertue of the mystical Vnion Is not Adoption then one of the Depths of God Is it so honourable to be the Son or Daughter of a mortal MAN how ineffably honourable then is it to be the Son or Daughter of an immortal GOD Is not Adoption now one of the Depths of God If Adoption be the Translation of a Person from the Family of the World and Satan into the Family of God with his Investiture in all the Emoluments and Immunities of that Family is not this then one of the Depths of God ADOPTION enters now and on the Stage Charms unto Joy the Converts of the Age. Christ only is the Son of God by Nature By Grace a Son each Christ'an in his Stature CHRIST maker is of Sons by way of Merit By Vnion and also by his Spirit 'T is something to be Sons of mortal MEN If Men of Birth and Bulk What is it then To be the Sons of an immortal GOD And be exempted from an Iron-Rod This is the Wonder since the World began The Son of God is made the Son of Man That Sons of Men might Sons of God be made And thorough GRACE in muddy Waters wade Sons are invested in Immunity And may in Egypt Abba Father cry Oh blessed JAH by Thee the Day is won I was a Slave but now I am a Son Oh let me live that I may also die A Servant and a Son in Familie VOCATION Vocation that 's one of the Depths of God Vocation is a Comment upon Election is not this then one of the Depths of God If Vocation be the effectual Voice of God to the Soul by his Spirit in his Word in order to a Revelation of Christ is not this then one of the Depths of God They are holy ones that shall be happy ones and pure ones that shall be perfect ones They are gracious ones Suavis Motus in Verbo fortis Tractus in Deo that shall be glorious ones and called ones that shall be crowned ones Is not Vocation now one of the Depths of God Those all those and only those shall be everlastingly crowned who are effectually called is not Vocation then one of the Depths of God As Elijah and Elisha walked together till the fiery Charet parted them So until effectual Vocaion there is no difference between Persons they all run to the same Excess of Riot Is not this then one of the Depths of God If we inspect the Idea or Index of the Volumes of ETERNITY we shall find calling as well as crowning and gracious Manners as well as glorious Mansions Is not Vocation then one of the Depths of God Thus Rom. 1.6 Among whom are ye also the called of Jesus Christ If God gives effectual Vocation at this Distance with all the Appendexes Cum omnibus pertinentibus and Appurtenances thereof what will he give unto this Person when he comes into his immediate Presence The Symmetry indeed is not to be made between here and there now and then If so much in a Cottage of Clay what then in a Pallace of Glory If the first Fruits be an handful headful heartful what will the Crop and the Harvest then be If the EARNEST amounts to so much what is the total SUMM then like to be But why do such a Pigmy as I attempt to give an Inventory of the Benefits of Vocation when Eternity shall be little enough for their Contemplation The Potentates and Princes of the Earth think they move in a lofty Sphere but the effectually called are in the highest Orb is not Vocation then one of the DEPTHS of GOD Vocation is an absolute Act of Grace and is it not then one of the Depths of God Thus Gal. 1.15 But when it pleased God who seperated me from my Mothers Womb From that very time wherein I was in the Womb so Piscator From the very beginning of my Nativity so Menochius Before I was born saith Tirinus or deserved any thing And called me by his grace Here is Vocation and that by Grace is not Vocation then one of the Depths of God And called me efficatiously in the time of my Conversion so Estius If God efficatiously calleth a Sinner when there is nothing in him but Sin what can be a MOTIVE with God but his Free-Grace Is not Vocation now one of the Depths of God Art thou called a Saint Either be not so much as called so or be more than so called otherwise thy external Priviledge will be but an eternal Punishment For a Person to be running with a full CAREER Hel-ward and Death-ward and Damnation-ward and then to be effectually called is not this one of the Depths of God For a Person to be called out of a State of Darkness into a State of Light out of a State of Death into a State of Life out of a State of Sin into a State of Grace is not this one of the Depths of God For a Person to take more pains to go to Hel than many do to go to Heaven and for this Person then to hear a voice behind it Isa 30.21 saying This is the way c. Soul that 's not the way this is the way That 's the way to Death this is the way to Life that 's the way to Hel this is the way to Heaven is not this one of the Depths of God VOCATION is the Depth of God above For 't is indeed a signal Act of Love From Darkness unto Light men called are That They may in the choicest Mercies share From endless Death unto an endless Life Men called are to Period the Strife Though this hath been obnox'us to Rejection VOCATION is a COMMENT on ELECTION Which meriteth a critical Inspection And also calleth for a due Reflection As to Existence choosing taketh place But calling as to Evidence embrace Though all the Chosen may not called be Yet all the Called chosen are I see Gods grac'ous Call and glor'ous Crown also Like Isa'c's Twins I see together go Oh LAMB of GOD I have a blessed Call Let not my Carr'age be a bitter Thrall Oh Lamb of God! between the Lip and Life No clashing suffer to foment a Strife RESURRECTIOM The Resurrection of the Body that 's one of the Depths of God The Confidence of Christians Fiducia Christianorum Resurrectio Mortuorum is the Resurrection of the Dead Is not this then one of the Depths
and Relations But Cyphers are without Significations All Duties smell so rankly of the Cask To satisfie is more than humane Task Oh GOD and MAN what will become of Me If Satisfaction be not made by Thee As it is true the Sore is solely Mine Is is as true the Salve is solely Thine JUSTIFICATION Justification that 's one of the Depths of God For a Person to be acquitted from Sin and Death the WAGES thereof to be also accounted righteous unto Life and Glory the REWARD thereof is not this one of the Depths of God Is not Justification an absolute Act of Free-Grace and consequentially one of the Depths of God God doth not justifie a Sinner for any thing that he finds or sees in him the Act as to the Sinner is altogether free and is it not then one of the Depths of God Thus Rom. 4.5 But to him that worketh not That worketh not for reward so Paraeus But believeth on him who justifieth the ungodly They were ungodly but they are godly God makes them holy as well as righteous and justifies as well as sanctifies Righteousness of LIFE must follow Righteousness of FAITH God justifieth the ungodly but Wo to that Man who justifieth the ungodly God would not justifie the ungodly but for the righteousness of another and shall we justifie the ungodly in their own unrighteousness God justifies the ungodly not in their Sins but from their Sins thorough a sinless CHRIST His faith is counted for righteousness Not for our Merit but for the Merit of Christ not inherent in us but communicated to us by his Spirit not from the Act of Faith abstracted from the Object of Faith There is a Soul-solacing Difference between Moses the Servant and Christ the Son the one condemneth the other condoneth the one accuseth the other acquitteth the one chargeth the other dischargeth the one judgeth the other justifieth all his Jedidiah's and JEWELS Justification is a Jowel but this Jewel only hangs upon the Ear and this Chain only hangs about the Neck of a person given unto Christ and unto whom Christ is given Socium habet Neminem We may say of Christ as was once said of Caesar he may have a Companion but he must not have a Competitor Is not that TEXT sweeter than the Honey or the Drops of the Honey-comb Being justified freely by his grace thorough the redemption that is in Jesus Christ The whole Act of Justification in this Text Rom. 3.24 hath its Description in Law-Terms Here is the Criminal who is the Sinner the Plaintiff who is Satan the Witness which is Conscience the Advocate who is Christ and the Judge who is God Is not Justification then one of the Depths of God This Justification is described from the efficient and the impulsive cause EFFICIENT This is Grace Being justified by his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By grace here is not meant a meer external proposing of the word of God as the Pelagians say nor any work of Sanctity within us as Papists say but the Grace and Goodness of God without us The Grace of Himself IMPULSIVE This is implied in the word Freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being justified freely by his grace Without Cause saith Beza From free Gift or meer Liberality saith Toletus Without our Merits saith Lyra. Without our Merits either foreseen or present saith Paraeus To be justified by Grace is to be justified freely but to he freely by Grace justified Aut praevisis aut praesentibus is to be justified with all imaginable Freeness Yea with a Freeness uninimaginable Is not Justification now one of the Depths of God But as this impulsive cause is internal so 't is external which is Redemption Being justified freely by the grace of himself thorough the redemption which is in Christ Jesus Is not Justification now one of the DEPTHS of GOD Here is Justification from the efficient and impulsive cause Freeness of Grace together with the Active and Passive Obedience of Christ The Price was Jesus Christ saith Vatablus He by his Action and Passion redeemed which most aptly may be subjoined that it may be exclusive as to the Glory of humane Works But how can Justification be free Qu. 1 when there is the Intervention of a Price It may be free Yea Sol. freely free ex parte Hominis as to Man though it be not so ex parte Christi as to God-Man This Liberation as to Justification may well be ascribed and attributed unto divine GOODNESS because it was of the Goodness of God that Christ was given Thus John 3.16 So God loved the Word that he gave his only begotten Son c. Here is a God not a Man loving the World a lapsed World a lustful World a wicked World a wickedly-wicked World A SIC without a SICUT Yea so So God loved the World Here is the Emphasis 't is an Emphatical SO a SO to a wonder a SO 't is above all wonder This So signifieth the Vehemency of his Love saith Chrysostome God loved the world so vehemently so admirably saith Polanus But how doth this appear In giving a Son not a Servant His Son not his Servant His begotten Son not his adopted Son Nay his ONLY begotten Son This was such a Gift as none but a God could give Had this God such another Gift to give but Himself and in giving his Son he giveth Himself Oh greatest God! here is the greatest Love An only CHRIST is given from above But if Iustification be free Qu. 2 why then is Faith required Can this be free when that is imposed Faith is the Gift of God Resp Sine Pretio et Praemio Thus Eph. 2.8 By grace ye are saved thorough faith By grace Favore Dei gratuito Zanchy By the Favour of God without reward or hope of recompence Ye are saved Ye are justified so Tirinus Thorough faith Not as the Hand but as the Instrument Though he speaks here not only of the Habit but also of the Act of FAITH yet this Act must not be taken without the Object In order to Salvation or Justification there must not only be the Grace of God but also Grace from God to believe in the Person of Christ And this Faith not of your selves Not from the strength of Nature so Estius Or Dignity so Bodius Or Desert so Menochius Or Desire so Zanchius It is the Gift of God This FAITH comes to us from the gratuitous and spondaneous Liberality of God The Apostle therefore deservedly adscribeth and assigneth this Faith to the Goodness of God and emphatically cals it his Gift Christ hath made our Sins HIS that he might make his Righteousness OURS is not Justification now one of the Depths of God He that justifies himself condemns himself for his very Justification is an Accusation He that would be justified by his WORKS must not have one ill Action amongst all his Actions One Flie in the Box of Ointment corrups all One
Defect makes one sinful but many good Actions cannot make one righteous He is just not only that hath no Sin but He also who is acquitted from his Sin or to whom his Sin is not imputed Is not Justification then one of the Depths of God To justifie our selves that we are righteous is worse than all our Vnrighteousness JAH hath no Respect to our Righteousness in the business of Justification is not this then one of the Depths of God 'T is said of Christ 1 Jo. 5.6 that he came by Water and Blood To intimate and indicate that no more are justified by his MERIT than are sanctified by his SPIRIT It is Christ who takes from Man Vnrighteousness and gives unto Man his own Righteousness Is not Justification now one of the Depths of God Aug. One saith that Marcellina hung the Picture of Christ and the Picture of Pythagoras together Are there not many not only in ITALY but also in ENGLAND who join Christ and their Works together Christ and their Prayers together Christ and their Tears together Christ and their Teachers together Christ and their Alms together In the Law Deu. 22.11 God commands not to wear a garment mingled of linnen and woolen This Law was figurative and teacheth that in the case of our Justification Acceptation and Salvation we are not to join our Services and Sacrifices to the Righteousness of Christ Is not Justification then one the Depths of God The Object of Worship God abominates a LINSEY-WOOLSEY Righteousness The Glosse of the Scoolmen is flagitious who say that Faith adorned with Charity justifieth The Romanists condemned in Councils the Doctrine of Justification by the Imputation of the Righteousness of Christ which is not in us but in him The Rhemists call it a fantastical Justice a new-no Justice But Luther saith whosoever rightly esteemeth of the Vtility and Majesty of Justification to him all things should seem vile and worthless For what is Paul what is Peter what is an Angel from Heaven what are all other Creatures to the ARTICLE of Justification Is not this then one of the Depths of God I cannot but mention the Tutissimum of Bellarmine who having written 5 Books against Justification by Faith gives a Defeat to his whole Design in concluding the Controversie with a Confutation of all that he had written of it in these words Tutissimum est Fiduciam totam in Dei sola Misericordia et Benignitate reponere 'T is safest to put the whole Confidence in the Mercy and Benignity of God Is not Justification now one of the Depths of God The Justification of one Sinner is a far greater Work than the Creation of all the WORLD is it not then one of the Depths of God They justifie themselves sinfully who say they are justified by Christ from their Sins and yet continue in their Sins and hold fast their iniquities Is not Justification then one of the Depths of God What Righteousness saith Farnworth Christ performed without Me was not my Justification neither was I saved by it May not this be beleived of this man himself if he died in the same mind Ob. Do men say that Justification is by Grace and not by Works The Scripture saith it is by Works and not by Grace only and who is most authentick God or Man Resp There 's a two-fold Justification before God and before Man Before GOD. Thus Works cannot justifie No righteousness can stand before God but the Righteousness of Christ only Thus Rom. 3.20 Therefore by the deeds of the law shall no flesh be justified in his sight c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No flesh all flesh so the Greek All flesh shall not But the meaning is no flesh shall Metonymia Materiae Flesh by a double Figure is put for a Man 'T is put for the Body it being the Matter of it Synecdoche Membri 'T is also put as a part for the whole man Here the word ALL joyned with the Negative is often according to the Hebrew phrase put for none All flesh that is no flesh All Men that is no Man No man how great soever how good soever can be justified by Works before God So Rom. 4.2 If Abraham were justified by works he hath whereof to glory but not before God If Abraham were justified by the Works of the Law or Nature apart from faith so Estius He hath whereof to glory but not before God Not in Scriptures of God where God speaketh so Vatablus Not before God because such a Righteousness cannot free from Sin nor reconcile to God so Toletus Before MAN Thus Mat. 7.20 By their works ye shall know them So Jam. 2.26 As the body without the Soul is dead so faith without works is dead As the Body is Lifeless if Soul-less so the Soul is Faithless if Workless Though a man be justified without the Righteousness of Works yet that MAN who is without Works of Righteousness is not justified Is not Justification now one of the Depths of God As it is true Grace is ever alone in justifying before God it is as true Grace is never alone in the person justified by God Is not Justification then one of the Depths of God Grace and Works dwell under the same Roof JUSTIFICATION is the Thesis next An Act of Grace according to the Text Most absolute Can ISH in his own Dress Be just with JAH No 't is the Right'ousness Of JESUS intervening with the Flag Mans Right'ousness is but a filthy Rag. God had for Sin with Man a certain Duel Justification is the Christ'ans Jewel Where is the Man but for a BANKRUPT went This is unto his Ear an Ornament Yea Golden-Chain this is unto his Neck And doth indeed a BLACK most rarely deck No more are justified by the Merit Than also sanctified by the Spirit The Spirit of th' Almighty gave me Breath Lord Jesus me acquit from Sin and Death I thorough Grace delight in sacred Story Lord right'ous me account to Life and Glory Oh dearest JESUS is my Sin made Thine Then is thy Right'ousness made also Mine SANCTIFICATION Sanctification that 's one of the Depths of God For the Heart of Enosh that was black with sin to be beautified with Grace and for Him who was a BLACK by Nature to be a BEAUTY by Grace is not this one of the Depths of God That there is such a thing as Sanctification is evident that this according to the Greek is a Sanctification of Spirit and belief of Truth is as evident Thus 2 Thes 2.13 But c because God hath from the beginning chosen you From the beginning of Evangelical preaching so Cajetan From the beginning of your Vocation so Vorstius From Eternity so Beza Before the foundations of the world were laid Et Animae Corporis so Piscator But unto what are these chosen Vnto Salvation Eternal so Grotius Both of Soul and Body so Gomarus Then followeth in sanctification of Spirit Of a divine
Spirit which sanctifieth so Zegerius Or of a humane Spirit which is sanctified so Estius And beleif of Truth Faith layeth hold not on a Lye but on Truth Is not Sanctification now one of the DEPTHS of GOD The Grace of sanctification always followeth the Grace of Justification and though it may easily be distinguished from it yet it can no more be divided from it than Heat from Fire and Motion from Life is it not then one of the Depths of God If Happiness be intailed upon Holiness and Glory be intailed upon Grace and Salvation be intailed upon Sanctification is it not then one of the Depths of God The Crown is appointed for the HEAD of the Convert Thus Heb. 12.14 Follow peace with all men and holiness Here is an Apostolick-Exhortation unto following peace and holiness Follow or as the propriety of the word is persecute that ye may arrive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and attain the highest Degree of Grace Follow Peace and Holiness as a Hunter his Prey who pursues it till he takes it The word doth not simply signifie to follow but to follow as the PERSECUTOR who resteth not till he hath him whom he persecuteth it being the same word that signifieth to persecute But what follows Without which Holiness that being the Antecedent no man shall see the Lord. God himself is infinitely and perfectly holy therefore they cannot see him that are unholy As his Name is HOLY yea thrice holy Holy Holy Holy So his Nature is HOLINESS how then can they who are unholy take a Prospect of this God whose Name is Holy and whose Nature is Holiness Is not Sanctification now one of the Depths of God There must be an internal Holiness Holiness in the Organ to take in the Holiness of the Object God first works holiness in us and then we behold him the holy holy holy God Is not Sanctification now one of the Depths of God They that shall wear the Robes of Kings in Heaven must first wear the Robes of Saints on Earth is not Holiness then one of the Depths of God The highest in Holiness Ubi Benè nemo Melius Ubi Malè nemo Pejus are the lowest in the Thoughts of the Vngodly May it not be said of the LIVES of some as it was said of the Writings of Origen Where he was good no man was better Where he was bad no man was worse It was Lactantius who said it Godliness always enricheth the Possessor Is not Sanctification now one of the Depths of God The Heathens also as he reports have a NOTION amongst them That the way to honour their Gods was to be like them The best way to honour Christ is to be like unto Christ who is that Holy One Is not Sanctity now one of the Depths of God I have read of one Heliogabulus and if He were the first I wish also he may be the last who loved his Children the better for resembling him in Sin Christ loveth his Children the better for resembling him in Sanctity Is not SANCTIMONY then one of the Depths of God As the Image in the Glass resembleth the Face or Figure the Feature and Favour so doth the Christian after his Proportion resemble Christ As Christ was made like unto Christians and had NATURE Thus Heb. 2.17 Wherefore in all things Sin excepted it behoved him to be made like unto his brethren To the Elect so Estius Electis Fidelibus To the Faithful so Cameron That he might be a merciful and faithful high Priest c. An Ability of Sufficiency to be merciful had Christ as God though he had never been made like unto us by becoming Man but he had not that Ability as some speak of Idoneity or Fitness to be merciful His being made like unto his Brethren hath given him a double Idoneity for the Temerity of his Heart towards Them 'T is legible and intelligible here that CHRIST was perfect Man consisting of an humane Body and of an humane Soul obnoxious to all the Infirmities both of Body and Soul which imply neither Iniquity nor Impotency in his Passions Thus Christ was made like unto Christians and had Nature So Christians are made like unto Christ and have GRACE Thus 2 Cor. 3 18. But we all with open face We all under the Gospel so Capellus All we Christians so Tirinus All we Sons of the new Testament so Estius All we that are Faithful whether Jews or Gentiles so Grotius Detecto Vultu With open face With uncovered or unvailed face so the Greek With a discovered Countenance so Tirinus Manifestly and boldly so Sclaterus Not thorough a VAIL as before under the LAW so Capellus Not thorough so many Ceremonial Shadows Grotius Beholding as in a glasse He proceeds with the Allegory of the Covering and compares the Gospel to a Glasse 'T is but one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glory of the Lord The knowledg of the mysteries of our salvation Estius The glory of the grace of God in Christ Dicsonus Are changed into the same image We are made conformable unto him so Caryl We receive as it were the Sculpture of SANCTIY upon our Souls From glory to glory From the glory of Christ so Menochius Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God so Valla. To glory Into our glory Sanctification is called Glory because 't is the Beginning of Glorification for by this the Image of God is repaired and restored in us which is our Glory Thus Grace is Glory in the Bud. As of the Lord the Spirit So the Greek Is not Sanctification now one of the Depths of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Challenge not for thy Right Happiness unless thou findest in thy Heart Holiness is not this then one of the Depths of God Sanctification doth not un-man a MAN there 's nothing destroyed but what would destroy The Life of a Saint should be a visible SERMON of Sanctification and is it not then one of the Depths of God Some are like the Camelion of whom 't is storied that it changeth it self into any Colour but White The Kalander of the POPE only sainteth the Dead but the Sacred Scripture requireth Sanctity in the Living is not this then one of the Depths of God Non Causa regnandi sed Via ad regnum Though Sanctification be not the Cause of Reigning yet 't is the Way to the Kingdom A whole Paradise of temporal Felicity falleth short of a Part in spiritual Sanctity is not this then one of the Depths of God Though Constitution and Custome Delight and Dignity Gain and Glory Profit and Pleasure Riches and Relations should be Advocates and plead for Sin yet our Ears should be deaf unto their insinuating Oratory Is not Holiness then one of the Depths of God Can they have Peace with the GRAVE Vix bene moritur qui male vixit that have not Peace with GOD Can they die comfortably who have not
Rom. 8. 28. And we know We assuredly certainly and experimentally know Either from the Word of God or the History of the Saints or from a filial Confidence so Paraeus But what follows That all things shal work together for good Things prosperons and adverse Tam prospera Quam adversa so Estius All things Not only this thing or that thing and the other thing but also ALL things These things shal co-operate for Good But to whom To them that love God From the whole HEART so Tirinus To them that are the called according to his purpose As they are the called according to his Purpose so it is his Purpose which is not a successless Purpose that there should be a Concurrence and Co-operation of all things for their good Is not this now one of the Depths of God CONCURRENCE is another Depth of God That Saints may make a Comfort of a Rod As wel as make a Comfort of a Staffe And dying in the Face of DEATH may laugh Thus may a Rod under a dismal Shade As wel as Staff be then a Comfort made If CHRIST be mine in Covenant then I Shal find all things concurring really For saving GOOD though seemingly for Evil And so Defeat is given to the Devil Though Joseph Goaled be a Jedidiah And in the DUNG'ON be a Jeremiah Though Daniel too be in the Lyons Den And in the Furnace be the three Children Though ISRAEL no Prospect hath of Life No more than Job had Comfort from his Wife Yet all things did concur for all their Good And They the Depths of SHADDAI understood Lord Jesus Christ mine Eyes are up to THEE Oh let all thins in a Concurrence be For Good and not for Evil unto ME That I also the Depths of God may see FAITH Faith that 's one of the Depths of God If Mary once a Virgin but not always so was more blessed in receiving the FAITH than in conceiving the FLESH of Christ certainly then Faith is one of the Depths of God If an affectionate closing with and acting of any known Sin be utterly incompatible and inconsistent with a living Faith certainly then this is one of the Depths of God If Faith comes with an empty hand and takes in all from the Plenitude of Christ certainly then this is one of the Depths of God If Faith be the first work the great work Yea THE WORK by way of Emphasis Eminency Excellency If Faith be the greatest and most glorious work the Work of Works certainly then this is one of the Depths of God Thus John 6.29 This is the work of God that ye beleive in him whom he hath sent This is the work of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Command and Will of God 1 Jo. 3.23 This is the work which God esteemeth above all Works This is the Work and Gift of God Eph. 2.8 This is saith Beza the work that pleaseth God 'T is true Quod DEO placet for saith the Apostle Heb. 11.6 without faith 't is impossible to please God Is not FAITH now one of the Depths of God If Faith may be shaken in the Soul but not out of the Soul if Faith goes not into Vision til Time goeth into Eternity if Beleif lives til the Beleiver dies certainly then this is one of the Depths of God This should be the DIALECT of a Christian Vox Christiani under the greatest Despondency of Spirit Lord thorough grace I beleive yet Lord thorough Grace I do beleive Yet Lord thorough Grace I would beleive Yet Lord thorough Grace I wil beleive help Lord thorough Grace my Vnbeleif The Father of that Child who had a dumb Spirit hath set us this Copy to write after Thus Mark. 9.24 Lord I beleive help thou mine unbeleif Supply with Grace in thy Self the Defect of this Grace in my Soul Faith and Vnbeleif may be in the same Soul at the same Time in the same Action and upon the same Subject Hath not Faith a Chymical-Art Wil not Chymists extract Gold out of Silver or Stones Wil not the Act of Faith thorough the Object of Faith draw help out of things cross and contrary Is not FAITH an Herculean-Task and the hardest work in the World Hic Labor hoc Opus May Spira though dead speak You call upon me to beleive but I cannot beleive Oh how fain would I beleive but cannot 'T is easier to keep the moral Law than to beleive for 't is natural to work for Life but 't is supernatural to beleive for Life Is not Faith now one of the Depths of God To beleive things incredible to hope things improbable and to do things impossible any other way to be done they were Luthers WONDERS and are Mine and may be Thine To beleive that another wil pay my Debts and bear my Charges that He wil be buffeted that I may be blessed that He wil be hated that I may be loved that He wil be crucified that I may be crowned that He wil be sacrificed that I may be saved is not this one of the Depths of God Did Vlpian complain that there were few true Philsophers We may complain there are few true Beleivers Is not Faith then one of the Depths of God If FAITH be a Gift of God effected by the Spirit of God whereby there is a Reception of Christ and a Recumbancy upon Christ only for Salvation certainly then this is one of the Depths of God If Faith be the first Hand to receive a Mercy and the first Eye to discover a Judgment is it not then one of the Depths of God If this be the true Logick of FAITH to draw Conclusions of Peace in War of a Feast in Famine of Safety in Danger of Light in Darkness of Life in Death certainly then this is one of the Depths of God If Salvation and all in a Tendency unto Salvation be intailed upon Faith in the Person of Christ certainly then this is one of the Depths of God Thus Acts 16.31 Beleive on the Lord Jesus Christ Ther 's the Precept The Object of Faith is the Person of Christ in his Triple OFFICE Prophetical Sacerdotal and Regal Lord Jesus Christ We may beleive the Church but we must not beleive in the Church 'T is Christ and not the Church that must be beleived on and beleived in for the Church is not God but the House of God And thou shalt be saved Ther 's the Promise Is not Faith now one of the DEPTHS of GOD It is as easy for the Children of Belial and of Blood to pluck the Sun out of the Firmament as true Faith out of a true Christian Is not this then one of the Depths of God Tertullian saith of the Papists They beleive without the Scriptures Credunt sine Scripturis ut credant contra Scripturas that they may beleive against the Scriptures The Jewel of Faith can never be kept in a cracked Cabinet in a crasie Conscience Is
not this then one of the Depths of God FAITH enters now in Poem 't is the Grace That leads the Van of others in the Race This is a Depth of God and so wil go With ev'ry Freind but not with any Foe This is the GIFT of God this is his Will And of all Works this is the greatest stil This is the Work of Works an EMPHASIS Deservedly is written over This. The Heart is Cabinet and Faith a Jewel Which thorough Christ fails not in any Duel 'T was so with PETER and with many Saints That greatly Comforts might out-bid Complaints FAITH may be shaken in the Soul of Man But shaken out of Souls this never can For Faith must live til the Beleiver dies When all his TEARES are wiped from his Eyes Lord Jesus Christ thou Author art of Faith And Consummator too th' Apostle saith Oh be the ACTOR of it now to Me For act it Self it cannot without Thee INCARNATION The Incarnation of Christ that 's one of the Depths of God As an Vnity in Trinity and a Trinity in Vnity is the Mystery of Mysteries so the Hypostatical Vnion or Vnion of Natures in Christ is the Wonder of Wonders Is not this then one of the Depths of God That Christ was GOD is evident Thus John 1.1 In the beginning was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning Before the beginning of any Creatures In the beginning of Time so Brugensis In which the World began to be so Beza In the beginning is Christ from the beginning are Creatures That which was in the beginning was ever In the beginning Not temporal determinate or to be measured by time but indeterminate eternal and before all time In the beginning was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was the Word The Word the Son of God Was Not that the Son of God had beginning with the Creatures but was before their beginning from Eternity This WORD was not made when the Creatures were but before any of them were HE WAS. And the word was with God Here Word is taken personally And the word was God Here Word is taken essentially And the word was God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or according to the Greek and God was the word Christ was co-equal co-essential co-eternal and consubstantial with the Father The Son of God Christ did not then begin to be when he was manifested in the Flesh but was God from all Eternity made Flesh in the last times That Christ was MAN is as evident Thus John 1.14 And the word was made flesh The Son not the Father nor the Spirit became Man not by Confusion of Natures but by Vnion of Natures in one Person of Christ God and Man Was made flesh Made himself or assumed flesh in which he might be manifested to the Senses of Men. Was made flesh Not by changing the GOD-HEAD Non mutando quod erat sed assumendo quod non crat but by assuming the MAN-HOOD Though he became Man he stil remained God The God-head became not a Man-hood nor the Humanity a Deity The Assumption of the Humanity was no Diminution of the Deity But what follows And dwelt among us As in a Tabernacle or Tent for a short time And we beheld his glory The manifestation of his divine Majesty not only in his Transfiguration but also in his Doctrine Life Miracles Passions The glory as of the only begotten of the Father Such glory as was proper and peculiar to the only so begotten of the Father Ful of grace and truth Ful of Grace or the Favour of God towards us And of Truth or by Gifts and Benefits which might demonstrate the Truth of that Favour so L. de Dieu Ful of Grace or with the cheifest Mercy and of Truth or with the Truth of praeceding Shadows so Hammond Is not the Incarnation of Christ now one of the Depths of God So 1 Tim. 3.16 And without controversie Omnium Consensu Confessione Confessedly and by an universal Confession Great is the Mystery of godliness The GOSPEL may be so called because as it is a Doctrine made for the Dignity and Promotion of Godliness so it is a Doctrine consisting of such truths and connexious of things that are far remote from the common Cogitations Reasons and Intellects of Men. But what follows God was manifest in the flesh The eternal Son of God made his Divinity known in his Humanity which he assumed into the UNITY of his Person Justified in the Spirit Approved righteous and innocent though condemned by Jews and Gentiles as a Malefactor Seen of Angels As his Messengers and Ministers Preached unto the Gentiles As the Subject and Substance and Summ of the Gospel to Sinners in Folio Beleived on in the World Made the Object of FAITH by a Remnant according to the Election of Grace Received up into Glory His Session is at the right hand of the Majesty on high Is not the Incarnation of Christ now one of the Depths of God For him who had Eternity for his Mansion Thus Isa 57.15 For thus saith the high and lofty one who inhabiteth Eternity Who alone hath Immortality who alone is eternal without Beginning or Ending who is not only immortal but also immutable For him also who hath Eternity for his Measure Thus Psa 90.2 Vme gnolam gnad-gnolam attah El So the Hebrew From Eternity until Eternity thou God To be an Infant of a day old Thus Luke 2.11 To you is born this day in the city of David a Saviour which is Christ the Lord Is not this the Wonder of Wonders and consequentially one of the DEPTHS of GOD For him who had Heaven for his Pallace to have the Earth for his Pilgrimage is not this one of the Depths of God For him who was higher than the Heavens Heb. 7.26 to be lower than Angels Heb. 2.9 and who was waited by sinless Angels Mat. 4.11 to be watched by sinful Men is not this one of the Depths of God For him who was the Antient of Days Dan. 7.22 to be a Babe Luke 2.12 and who was the GOD of Joys Mat. 11.29 to be a MAN of Sorrows Isa 53.3 is not this one of the Depths of God For him who was born King of the Jews Mat. 2.2 to be born in a Stable and who lies in the Bosome of the Father John 1.18 to lie in a Manger Luke 2.7 is not this one of the Depths of God For him who was crowned with Glory Heb. 2.7 to be crowned with Thorns Mat. 27.29 and who was the Desire of Nations Hag. 2.7 to die for Sinners Rom. 5.8 is not this one of the Depths of God For him who was the Being of of Beings as God John 1.3 the Beauty of Beauties as Man Psa 45.2 and the Blessing of Blessings as God-man Heb. 7.22 to be written if this be a Prophesie of him a worm and no man a reproach of Men and despised of the People Psa 22.6 Is not this the Wonder of
Wonders and consequentially one of the Depths of God The INCARNATION of a Christ I find To be a Depth of God unto Mankind In the Beginning was the WORD and This Was with God was God is God unto His. For Him who had Eternity for Mansion And Banners there of LOVE have due Expansion For Him who had Eternity for Measure Who also is a complicated Treasure To be an INFANT of a Moment old For this the Angel unto Shephards told For Him who was the GOD of Joys to be A MAN of Sorrows and from Mortals flee For Him who was of Nations the Desire To be the Object of Almighty Ire For Him who higher than the Heavens is Lower than ANGELS to me made for His For Him who waited was by Angels then To watched be by mercenary Men For Him who crowned was with GLORY thus To crowned be with THORNS for abject Vs Of Wonders 't is a Wonder unto Me And Depth of God may also be to Thee GLORIFICATION Glory that 's one of the Depths of God But before I proceed At quis tantis Ego tantillus Ego I must give my self Check and with the greatest Reflection and Trepidation acknowledg what is a PIGMY to discover this Goshen or Garden this Country or City which hath Foundations this Mount of Beatitudes this Pallace or Paradise this Haven or Heaven A Life of Glory is the Grace of Life is it not then one of the Depths of God If Glorification be a perfect Transformation of the Saints of God into the Image of the Son of God is it not one of the Depths of God If GLORY be the real Transmutation of a Person from Misery or Penalty of Sin into eternal Felicity is it not one of the Depths of God If for this end God made Man that he should eternally live unto his Praise in the eternal Enjoyment of Himself is it not one of the Depths of God If a State of Glory be an eternal STATE Yea a State of ETERNITY and that of Felicity is it not one of the Depths of God That there is a State of Glory is evident Thus 1 Thes 2.12 That ye would walk worthy of God As become the Worshippers and Servants of God so Menochius Who hath called you Efficatiously so Estius But unto what Vnto his Kingdom and Glory Is not a State of Glory now one of the Depths of God Yea that there is a State of eternal Glory is as evident Thus 2 Tim. 2.10 Therefore I endure all things for the Elects sakes that they also may obtain the Salvation which is in Christ Jesus with eternal glory Is not a state of Glory now one of the Depths of God But what manner of State is a State of Glory Qu. What Drexelius saith of God that I may say of Glory Sol. but this he saith of God What God is that I know not what God is not that I know Thus I may say of Glory What Glory is I know not what Glory is not that I know Yet this may be asserted with the greatest Confidence and Comfort that a State of Glory is a State which is SINLESS A State of Glory is a sinless state is it not then one of the Depths of God There are Sinners on Earth and in Hel but there are none in Heaven and if no Sinner there then no Sin there Is not a state of Glory now one of the Depths of God If Sin be the Sting the Evil of Evils the Pest of Pests the Poison of Poisons certainly then a state of Glory which is a sinless State must be one of the Depths of God Was that Question Pro. 20.9 ever yet answered Who can say I have made my heart clean I am pure from my sin Is there a Day without Clouds Is there a Moon without Spots Is there a House without Rubbish Is there a Garden without Weeds Is there a Heart without Leaven Is there a Soul without Sin But a state of Glory is a sinless State and one of the Depths of God If what is said of War may be said of SIN that it is a complex Malum complexum and a complicated EVIL is not a state of Glory then which is a sinless State one of the Depths of God Of all men living there are none that look like greater Strangers unto their own Hearts than those who now pretend unto a personal Perfection PAUL was cried up for an earthly Angel yet not without the Plague of the Heart not without Sin within and that as an Inhabitant Thus Rom. 7.17 It is no more I that do it but sin that dwelleth in me But a state of Glory is a sinless State therefore one of the Depths of God The Truth of Grace consisteth in opposing every Sin the Strength of Grace consisteth in mortifying every Sin but the Conquest over every Sin is the Ingression of the Soul into GLORY Is not now a state of Glory which is a sinless State one of the Depths of God SIN is Evil all Evil so bad that we cannot call it worse than it is It s Name is Evil. Thus Rom. 7.13 That sin by the commandment might become exceeding sinful Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Greek that sin by the Commandment might appear a SINNER unto an HYPERBOLE But now a state of Glory is a sinless State and is it not then one of the Depths of God If Sin be a darkning of the Glory of God a defacing of the Image of God a crucifying of the Son of God a grieving of the Spirit of God and a wounding of the Soul of Man is not then a state of Glory which is a sinless State one of the Depths of God If SIN be the only thing in all the World that is the Object of Gods Abhorrence if this be the onely thing in all the World that makes Man truly miserable and of Angels made Devils certainly then a state of Glory which is a sinless State is one of the Depths of God If SIN be the only thing in all the World that necessirates Mercy that called for the Action and Passion of Christ and that caused Tears to stand in his sinless Eyes certainly then a State of GLORY which is a sinless State is one of the Depths of God If SIN be the only thing in all the World that God looks upon with a Vendictive Eye that Christ came to destroy that makes a Hel within and that caused the Maker of Man to repent of Man's making certainly then a state of GLORY which is a sinless State must needs be one of the Depths of God Every thing in Nature the higher it is the purer it is The Earth is the lowest and the grossest of the Elements The Water next to the Earth is grosser than the Air. The Air is grosser than the Fire which Philosophers call the highest of the Elements The higher we go the more Purity we find and when we come in a State of
Glory or at the HIGHEST In Altissimis ther 's nothing but Purity perfect Purity There is not the least Mixture of Dross nor the least spot of Dirt in a State of Glory This Place and this State is all pure and none shal come there but such as are pure Persons that are pure are fit Yea they only are fit for Heaven and a State of Glory who are pure Persons And HE 1 Jo. 3.3 that hath this hope in him of dwelling there purifieth himself not only as Heaven is pure but as GOD is pure in whose pure eyes Heaven it self is impure Job 15.15 Grace is with Sin in a continual Conflict but Glory makes a total Conquest Is not a state of Glory now which is a sinless State one of the Depths of God SIN as much as in it lies puts God out of the World 'T is therefore called GODMURDER DE ICID IUM as being that which would murder God Sin would not allow him a Being in the World who gave the World its Being Thus Isa 30.11 Get you out of the way turn aside out of the path Steer another Course sail by another Compass Be not so strict and precise in your Preachings But what follows Cause the holy one of Israel to cease from before us Talk not so much to us molest us no more with so many Messages from him But He that is the Treasury of Satan for SIN is like to be the Treasury of God for WRATH Is not a state of Glory then which is a sinless State one of the Depths of God If thou killest not thy Sin Aug. but it dies of it self then Sin hath killed thee and thou hast not killed thy Sin One Leak in a Ship wil sink it One Wound kills Goliah though Caesar had Twenty Three before he dyed One DELILAH may be as injurious to Sampson as all the Philistines One broken Wheel makes the whole Clock unserviceable The breaking of the Vein may let out all the Vitals Oue Sin unrepented off is damning in the Act and wil be Damnation in the Issue Is not then a state of Glory which is a sinless State one of the Depths of God It is the Sign of a good Constitution to continue healthful in an infectious Air Thus the Truth of Grace shews it self in its Care not only to evitate the Company of Sinners but also the Contagion of Sinners If nothing be so bitter as Sin in the ACT nor any thing so bitter as Sin in the ISSUE certainly then a state of Glory which is a sinless state is one of the Depths of God As it is true there is no Sin in Grace nor any Grace in Sin It is as true though there be Sin in a State of Grace there is no Sin in a State of Glory Is not then a state of Glory which is a sinless state one of the Depths of God If Sin be the Seed of Trouble and Trouble be all the HARVEST we reap by Sin and if a Non-impugnation of an Inclination to sin makes way to stupefaction by Sin certainly then a state of Glory which is a finless State is one of the Depths of God Posse peccare If a Possibility to sin or a Potentiallity of sinning was in a Paradisical state Posse non peccare Non posse non peccare if a Possibility not to sin as a Christless Person sinneth be in an Evangelical state and if an Impossibility of sinning be in a Caelestial state certainly then a state of Glory which is a sinless State is one of the Depths of God There are sinners upon EARTH many sinners upon Earth very many sinners upon Earth too many sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vot upon Earth who are Workers of Iniquity who are wickedly arrived at an Artificialness in Wickedness The Apostle saith 1 Jo. 5.19 We know that we are of God and that the whole world lieth in wickedness A great part of the World the greater part of the World the greatest part of the World lieth in wickedness They lie in Sin as in a deep Dungeon or in a dead sleep They are under the Power of that wicked one the DEVIL The whole World Mankind so Calvin Worldly Men so Estius Unregenerated Men so Vorstius This is written as it were in Capitals and as it were with a Beam of the Sun that there are Sinners upon Earth but there are no Sinners in Heaven The Apostle Heb. 12.22 23 24. transmits to posterity a NARRATIVE of the Communion if I may so write of Heaven where I find a God a Christ Angels and the Spirits of just men made perfect but not a Sinner And if no Sinner there no Sin there Is not now a state of Glory which is a sinless State one of the Depths of God SORROWLESS A State of Glory is a sorrowless state is it not then one of the Depths of God In a state of Grace there are Tears standing in the Eyes of every Saint but in a State of Glory there shal not be a Tear standing in the Eyes of any Saint Is not a State of Glory then which is a sorrowless state one of the Depths of God Ther 's sighing in a state of Grace ther 's singing in a state of Glory is not this now one of the Depths of God In a State of GRACE the Praises of Saints are noted with Selah but in a state of GLORY the Praises of Saints shal be a Note above Elah Is not then a state of Glory which is a sorrowless state one of the Depths of God There is in a state of Grace the double Vail of Corruption and Affliction but in a state of Glory this double Vail shal be taken off is not a state of Glory then which is a sorrowless state one of the Depths of God It was Tertullian who said it of Himself that he was born for REPENTANCE and who adviseth Persons backward in Thoughts of Repentance Prima Conditio est non peccasse secunda vero penituisse to be forward in Thoughts of Hel. 'T is true he that is born in Sin and so every one is is also born for Repentance 'T is best not to sin but having sinned the next best is to repent They who beleive without repenting shal repent without beleiving They were the words of blessed BRADFORD at the stake Oh England England England repent of thy Sin repent of thy Sin repent of thy Sin Our present life is like Checker-Work we must mourn like Doves and groan like Turtles as wel as sing like Larkes While we are on this side a state of Glory which is a sorrowless State and one of the Depths of God we must mingle Tones of Sorrow with Tunes of Joy Let none so flatter themselves with the fair Weather of of Gods Mercy as not to know that when the Sun and the Wind meet it wil rain Ther 's a twofold Sorrow Legal and Evangelical Legal There is a wordly Sorrow which worketh
is freed from sin Rom. 6.7 Is not a state of Glory then which is contagionless as to Body and Soul one of the Depths of God TEMPTATIONLESS A State of Glory is a temptationless State is it not then one of the Depths of God Our whole life saith Luther is but a Temptation I am saith He set upon without by all the World and within by the Devil and all his Angels It was thus on Earth but 't is not thus in Heaven Is not a state of GLORY then which is a temptationless State one of the Depths of God If there be no Place in the World that can secure from Temptation and be a Sanctuary from Satanical-Suggestion certainly then a state of Glory which is a temptationless State is one of the Depths of God That there is such a thing as TEMPTATION is so legible as if it were written with a Beam of the Sun Thus Heb. 11.37 They were tempted Beza 'T is much saith One that this should come in after the Recital of such Capital punishments and therefore would rather have it read were burned But the word TEMPTED may wel be retained For seeing they could do no good with Violence they made them great Profers and Promises trying if they could prevail that way as appears in the Martyroligy They were tempted But who were These They were WORTHIES Thus v. 38. Of whom the world was not worthy That is Mankind Genus humanum or wicked men who persecuted the good so Estius The World was not worthy of their Presence and yet these were tempted But wonder not for one infinitely more worthy than these Worthies was also tempted Suspend thy Judgment as to those under Temptation for Christ himself was tempted in the highest Measure that could be Mat. 4.1 11. Satan may tempt unto Sin but he cannot tempt into Sin His Sparks could never inflame us if he found no TINDER in our own Boxes Though Satan be the Father of Temptation yet the Heart is the Mother of Corruption The Enemy without were there not a Correspondency within could never hurt us Suggestion without were it not for Corruption within would be invalid and insignificant Is not Man his own Devil and doth he not often tempt HIMSELF But now a State of Glory is temptationless and corruptionless is it not then one of the Depths of God Satan as to his Temptation is confined to the Aerialpart therefore called Eph. 2.2 The Prince of the Power of the Air. Of the dark Air next us so Estius There he only reigneth not as a LORD but as a TYRANT Non ut Dominus sed ut Tyrannus so Erasmus There was a Tempter in the terrestial but there shal never be a Tempter in the caelestial Paradise Is not now a State of Glory which is a temptationless State one of the Depths of God TIMELESS A State of Glory is a timeless state is it not then one of the Depths of God The Cry of a damned Soul is I never minded Eternity But a State of Glory is a State of Eternity and is it not then one of the Depths of God Cuncta trahit secum vertitque volubile Tempus Tempus est Edax et Index Rerum Is not TIME the Shadow of Eternity Our Life may be compared to a Marriner in a Ship that hath all her Sails spread and these filled with Wind. The Child born in the Morning is old enough to die before Night Is not then a State of Glory which is a timeless State one of the Depths of God If the Quistion should be what is TIME Might not the Solution be 't is nothing else but a Meditation of ETERNITY Though Man be a Microcosm yet his Life is compared to a Span. Ps 39.5 To a Shadow Ps 144.4 To a Vapour Jam. 4.14 But now a state of Glory is a timeless State is it not then one of the Depths of God Thus 1 Pet 1.4 To an inheritance incorruptible It perisheth not as the Riches of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrose and Erasmus render it immortal And undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of a STONE which being cast into the Fire is not consumed nor corrupted but is taken out more splendid so Isidore And fadeth not away This is the name of a Flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being hung up in a House fadeth not but remaineth fresh and green Reserved in heaven for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or according to the Greek reserved in heavens for us Here is the Excellency and Certainty of the Inheritance so Estius The Stability and Perpetuity of the Inheritance so Gerhard 'T is reserved in the heavens in the hand of the God of Gods out of which Jo. 10.28 it can never be plucked The Inheritance here is a CROWN a Crown of Life a State of Glory a Life of Glory Here is also the Incorruptibility and Certainty the Stability and Eternity of this State Is it not then one of the Depths of God As GRACE did lead the Van so up the Rear Doth GLORY bring without a brinish Tear Did Luther here and Calvin live in Strife The Life of GLORY is the GRACE of Life The Presence of all Good is Heaven and The Absence of all Evil. Heer 's a Land Lord shal I not like Moses mounted be This Holy-Land in ANTITYPE to see But to inspect the Manner of the State That Matters here below doth Antiquate 'T is SINLESS Now Sin is the Pest of Pests The very Basis of terrene Contests Of Poisons 't is the Poison But Free-Grace Is made its ANTIDOTE within the Race Ah fatal Ish and Ishah see your Stature Sin EVIL is in Name and also Nature Thus to the dark side of the Cloud but now A Prospect of the other some allow Be joyous Soul no Corrosive to Thee But Cordial a sinless State wil be 'T is SORROWLESS Thus unto Christ and His A perfect State of perfect JOY it is For when the Cause is taken quite away There no Effect can be the Learned say No Baca neither Bochim HEAVEN is To saved Ones a perfect Shushan ' t is Tears may be in a State of GRACE but can Tears in a State of GLORY be to Man Oh take a Prospect of this highest Land No Tears in Eyes shal there a Moment stand 'T is WARLESS too Th' Effect of War is Wast Thus hath it been in all the AGES past Yea in this Age. Lord let not Feilds of Blood In ENGLAND any more be understood A lasting War wil I must needs confess A GOSHEN turn into a WILDERNESS A Funeral a Seige is to a City And Armies armed Furies are 'T is pity Oh Prince of Peace intestine War prevent By causing ALL in Earnest to Repent 'T is WANTLESS next Though in a State of Grace There may be WANTS to Runners of the Race But in a State of Glory there are none Ther 's timeless Fulness with the living Stone Though upon EARTH there may be Wants to Many Yet there are none in HEAVEN unto Any Oh Bread of Life who always art a Feast In Famine to the Greatest and the Least Lord give me Food and Rayment by the Way That so no longer I may go astray 'T is PERSECUTIONLESS Here Hunting is Of very many JESUS owneth His Their Lives to take But is this any Loss The Way unto the Crown is made the Cross Did ABEL who first died MARTYR die No Wonder let it be to Thee For I Would much more willing be to die than live And dying Witness for a JESUS give Oh grac'ous God! set this be granted Me That as my Burthen is my Back may be 'T is PRISONLESS Doth not on Earth Disgrace Rise only from the Crime not from the Place Immured Saint the CAUSE is Right'ousness Why art thou sad and in in a sable Dress This POEM taken Air thy Newgate-State Not to Condote but to Congrutulate New gate is Heaven if a CHRIST be there He made the Stable so and Sepalcher Oh sayed Soul I no Prison unto Thee But Palace shal a State of Glory be 'T is CURSLESS next In Houses here of Clay Saints meet with many Cursers by the Way And Curses too But ther 's a HOUSE above Made without Hands where nothing it but Love If cursing men be cursed men this Age Hath SHIMEI'S in Danger of the Cage But blessed Soul thou art not now the Worse For bring made the OBJECT of their Curse Oh Sacred Surety let all Cursings be Converted into Blessings unto Me. It is CONTAGIONELESS But here below Do Mortals reap according as they sow There are on Earth Diseases manifold Were all these ever by a GALEN told BUt there are none in Heaven That 's a State Where ENOCH finds Diseases out of Date Oh thou that art the best Physician Who speakest HEALING when no other can My Glass doth run my Dayes are almost spent The PLAGUE of Body and of Soul prevent It is TEMPTATIONLESS Where is the Place Or Person here below that for a Space Can MAN secure or can secured be From those Temptations nauseous unto Me Like unto His was JESUS made and tempted His also are and none of them exempted That like to Him they also might be made And so might drive above a better Trade LORD over Sin and Satan Conquest give That I to THEE but not to THEM may live 'T is TIMELESS too Where is beneath the Man Whose Dayes are not compared to a Span As to be born so ther 's a time to die TIME is the Shadow of Eternity Man is a WINK of Life but GLORY is A timeless State to all Christ owneth His. Oh chiefest GOD may I address to Thee These Depths of Thine did ever Bernard see Oh cheifest GOOD this Essay pardon Me Then shal all Glory given be to Three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉