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
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
c. For Christ who was without sin to be made sin for his that they might be made the righteousness of God in him is not this one of the Depths of God For a sinless CHRIST to do and dye to spend his Breath and spil his Blood for sinfully sinful Creatures is not this one of the Depths of God For him by whom no man knew sin and who knew no sin by himself not only to have his Veins breathed but also his Vitals let out is not this one of the Depths of God Thus Heb. 9.12 By his own blood he once entered into the holy place having obtained eternal redemption for us As the high Priest with blood entered the Holy of Holiest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ by his own blood entered into Heaven whereof the Holy of Holiest was a Type having obtained eternal redemption for his Christ gave himself for his that he might redeem them Christ gives himself to his that he may reform them The dying of Christ for his is their Redemption the living of Christ in his is their Reformation There is a Depth of God which is REDEMPTION For Man was sold and this is his Re-emption This I assert refute it if ye can 'T is CHRIST not MARY that redeemeth Man 'T was not a Woman but a Man must suffer The Candle of the Papists wants a Snuffer Yea an Extinquisher for solely HE Not SHE appeareth in redeeming Thee 'T was not the Milk of Mary but the Blood Of Christ that to redeem is understood 'T was HE not SHE who living dying said 'T is FINISHED Shal his now be afraid It was His Blood not Hers that did atone 'T was He not She who did redeem alone The Veins of HIM not HER were breath'd no doubt The Vitals not of HER but HIM let out 'T was not the Mother but the Son must die 'T is HE not SHE that must sepulcred lie Lord hast thou done and died too for Me Oh let me do and also die for Thee CONVICTION Conviction that 's one of the Depths of God As there is an external and legal Conviction in the Court of Man so there is an internal and effectual Conviction in the Court of Conscience Though there be many Convictions without Conversion are there any Conversions without Conviction Then doth the WHITE of Grace appear likest it self when the BLACK of Sin is set by it and where is the Christian whose Experience tels him not that Conviction is Midwife to Conversion Is not this then one of the Depths of God For a Man to be convinced of Sin as Sin of Sin in the Nature of it as wel as in the Danger of it is not this one of the Depths of God There are three great Convincers mentioned in the Sacred Scripture Conscience Christ the Spirit CONSCIENCE Thus John 8.9 And they which heard it being convicted by their own Conscience c. The Greek word signifies Conviction by Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the refutation of an opinion that men before had imbibed and espoused Christ made their Consciences their Convincers Their Conscience told them that they were Guilty if not of that sin yet of other sins as bad as that CHRIST Thus Jude v. 15. To convince all that are ungodly amongst them The great day wil not only be a day of Execution but also of Conviction The SPIRIT Thus John 16.8 And when he is come he shall reprove convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek the World of sin c. To reprove is only to discover a fault to convince is to take away all reasons that can be alleadged for it The Convictions of the Spirit are never single As the voice of Satan is to cry Sin Sin so the voice of the Spirit is to cry Grace Grace As there is a conviction of sin which is rational when a mans reason is non-plust and he cannot deny the Truth of it So there is a Conviction of Sin which is spiritual when a man's heart stoops under it and he takes the shame to himself Conviction is a manifest and infallible DEMONSTRATION which takes away all the Cavils of the Soul when a thing is shewed to be impossibly otherwise than it is represented may not this then be called one of the Depths of God Where is the person in a state of Faith that did not first see himself in a state of Vnbelief and is not this one of the Depths of God Where is the person in a state of Grace that did not first see himself in a state of Sin and is not this one of the Dephts of God Where is the person in a state of Religion that did not first see himself in a state of Rebellion and is not this one of the Depths of God Where is the person in a state of Life that did not first see himself in a state of Death and is not this one of the Depths of God Where is the person in a state of Light that did not first see himself in a state of Darkness and is not this one of the Depths of God Where is the person that thorough Grace is bound for Heaven that did not first see himself thorough Sin bound for Hel and is not this one of the Depths of God Dulciae non meruit qui non gustavit amara CONVICTION enters next and staged is A Depth of God both unto Him and His. 'T is no new thing if we the Scripture mind Three grand CONVINCERS running there to find Conscience is one Jehovah is another The Sacred Spirit also is the other Who wil deny not under a Restriction Unto Conversion MIDWIFE is Conviction Conviction may without Conversion be But did Conversion ever any see Without Conviction Can the WHITE of Grace So splendid be Yea can her native Face So charming be as when the BLACK of Sin Is standing by No now the Soul doth win A JESUS who to Me is All in All And unto Others ever since the Fall Oh mighty Christ thou hast convinced Me Of Sin as Sin that thereby I might see A State of Sin before a State of Grace And acquiesce in running of the Race CONVERSION Conversion that 's one of the Depths of God Nunquam sera Conversio vera True Conversion is never too late Heaven is entailed upon Holiness and the Crown is appointed for the Head of the Convert is not Conversion then one of the Depths of God The Mind may be throughly convinced and yet the Man not truely converted To convert a Sinner is a greater work than to work Wonders in Nature Though God loveth Converts never the worse for being such Sinners before they were converted yet they should loath themselves so much the more for being such Sinners before they were converted There is an indispensable Necessity of Conversion is it not then one of the Depths of God Thus Mat. 18.3 If ye be not converted and become as little children ye shall not not enter
lived christianly Can they end with Safety who have not begun with Sanctity Is not this now one the Depths of God As Christ was made like unto Christians naturally so Christians are made like unto Christ graciously And as Christians are partly like Christ here so they shall be perfectly like him hereafter Is not Sanctification now one of the Depths of God Thus 1 Jo. 3.2 When he shal appear we shal be like him when he When Christ Shal appear Shal appear the second time without sin unto salvation we shall be like him More like him in a state of GLORY than we can be like him in a state of GRACE We shall be like him Not in Nature but in Quality so Tirinus We shal be like him not only in Sanctity but also in Eternity and Felicity so Grotius Et Aeternitate et Beatitudine We shal be like him in eternal Glory of Soul and Body so Gomarus In Immortality and Splendor For we shal see him as he is The Beatifical Vision is seeing as HE is or seeing FACE to FACE which Vision wil be without Amission or Intermission This seeing him as he is is opposed to seeing him in a Glass We now see him in a glass darkly see him We now see him in Ordinances and Duties in his Word and in his Works But when we shal see him as he is there wil be no need of these Glasses these Glasses which now reflect him wil be out of Vse then This as he is is opposed to what he was while he was here in the Form of a Servant Here is a real but not a ful seeing of God and Christ Our Sight of these here is by FAITH Thus 2 Cor. 5.7 We walk by faith not by sight We neither walk by Sight as carnal Men do who have no Faith nor do we walk by Sight as glorified Saints do who are above Faith But we walk by Faith which though it be opposed both to the Sight of Nature here below and to the Sight of Glory that is above yet that also is a Sight and by that we see God and Christ In Providences I saw the Lord saith Isaiah Mine eyes see thee saith Job I have seen God face to face Gen. 32.30 saith Jacob. In Promises Promises are great things and good things They are the Stock of the Church and the Patrimony of Believers Now these Promises are Glasses wherein God and Christ are seen Thus John 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad He saw it in the Promise and there God is to be seen In Ordinances There are various Ordinances there 's Praying and Preaching there 's Reading and Meditating c and in all these God and Christ may be seen They who here turn their Backs upon the Ordinances of God may hereafter turn their Backs upon the GOD of ORDINANCES Some Schollars can as wel tel how to be without Bread as to be without a Book-David was a great Lover of Ordinances and he knew not how to be without them Thus Psa 27.4 One thing have I desired of the Lord that wil I seek after that I may dwel in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple But Ainsworth thus One thing I have asked of Jehovah the same wil I request that I may fit in the house of Jehovah all the days of my life to view the pleasantness of Jehovah and to enquire in his Palace The Hebrew thus Achat sha-alti me et Jehovah otah abakkesh shibti be beth Jehovah col jeme chajai lachazot benognam Jehovah ulebakker be hechalo Which may thus be englished One I have sought from Jehovah the self same thing I wil seek that I may dwel in the house of Jehovah all the days of my life to view the pleasantness of Jehovah and to enquire in his temple One Thing or Petition is understood Ponitur pro Primo seu Primario One thing amongst many things one thing before many things one thing above many things one thing above all things I have sought from Jehovah the self same thing wil I seek This one thing is put for the FIRST or the CHIEF thing Qu. But what is this One thing Res This One thing is branched into Three things Communion Vision Inquisition Communion That I may dwel Not only be but also dwel But where In the house of Jehovah That I may dwel in the Church of Jehovah that I may have Communion with Jehovah with all also interessed in Jehovah and influenced by Jehovah But for what time would David dwel in the House of JEHOVAH For a long time for all his time until his Time went into Eternity All the days of my life Not only some or many or most but all Here he would live and here he would die And as he desired here to dwel so he delighted to dwel here Vision That I may see That I may contemplate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Septuagint But what would he see The Amaenity or Pleasantness of Jehovah Pool in Loc. so Muis. The Sweetness and Pleasantness of Jehovah so the Arabick Syriack and Chaldee The Delectatiou of the Lord so the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may see the Beauty of Jehovah i. e. the Face of Jehovah for Beauty sits in the Face and the Face is the Seat of Beauty Inquisition And to enquire in his temple In his Tabernacle for the TEMPLE was not yet built so Muis and Piscator The Servants of God seek to know the Will of God in the House of God Pardon this Digression and suffer this Assertion that Sanctification is one of the Depths of God Though every LIKE is not the same Nullum Simile est Idem the Father is not the Son nor the Son the Father yet like begetteth like and the Son is like the Father ADAM Gen. 5.3 begat a son in his own likeness c. Not having only the same specifical Nature with his Father and personal Figure of his Father but also begat a Son that was a SINNER as himself was The Saints even in this life are sanctified in every part Similium similia sunt Consequentia though they are sanctified but in part Is not Sanctification then one of the Depths of God The Will of God 1 Thes 4.3 and our Sanctification they are contiguous Yea they are continuous they are not incompatible but they are inseperable Is not Sanctification then one of the Depths of God Doth not Fame follow Vertue closer than the Shadow doth the Body Commune Bonum Is not a sanctified person a common good Is not true Piety as a thousand Eschuteheons in it self what is suture Happiness but the ELIXIR of present Holiness Certainly then 't is one of the Depths of God Two things may plead Antiquity the one is Verity the other is Sanctity I dare
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉