SICHAH: Or, A Continued TRACT OF MEDITATION. BEING A Discussion of the DEPTHS of GOD. Methodised, legible, and intelligible, in the IDEA of the BOOK. By R.M. PHILOPOLITES. Meditate upon these things. 1 Tim. 4.15. MALA Mea, purè mala sunt, & Mea sunt: BONA autem Mea, nec purè bona sunt, nec Mea sunt. THE SECOND PART. MAN is the Debtor, GOD the DONOR is: Who giveth GRACE., and GLORY unto His. LONDON, Printed by Th. Daw●● for the Author. 1683. The EPISTLE Dedicatory. TO his (greatly) honoured, and obliging Friend, Anthony Irby, ESQUIRE. Worthy Sir. IF this ESSAY be pardonable, than I humbly beg your Pardon, and Prayer. If this TRACT be profitable, than I also beg your Perusal, and Patronage. Some derive RELIGIO from Relegando; to remove; or sever one from another. Some, from Relegendo; to read again; or gather together again. Some, from Religando; to tie hard; or to bind fast. Some, from Relinquendo; to leave, and to forsake. Now, RELIGIO (docenda) non (coercenda) est: There is a certain Thing going up and down in the World called Religion; which (how dressed soever it be) loseth not its Being. HE, who is an infinite Good, as well as an infinitè God; who is infinite in Attribute, as well as in Essence; and who hath Bowels of Mercy, as well as Beams of Glory, hath not left it without a Witness (more or less, sooner or later, living or dying) in the Bosom of every Individual; to be (like the Star to the Oriental-Sages) a Directrix unto ISH and ISHAH, in the Pursuit of it, The Reason (saith Basil) why Julian, and all other Apostates slight Religion, is, because they do not understand it. Most (if not all the learned men in the world) have found, that the NOTION of God, and Religion, is the first engraven (in) and the last defaced (out) of the Minds of Men. The Sacred Scripture proves its own Divinity; though Divinity (in this last of the latter Days) be a greater Drug than a Romance, Play, or Ballad. There is a Religion of which I may write emphatically: This is the Religion of the BIBLE, or the Christian-Religion. And that I may leave an Emphasis upon it, this is (the) Religion of Religions. Sir; of this Religion (through the God of Grace, and the Grace of God) am I with yourself. The two grand Ends of this Religion are the Honour of God, together with the (present) and (future) Felicity of Man. Of (this) RELIGION I may write with the greatest Confidence, and Innocency, that the Commonalty should value it as Silver; that the Nobility should prise it as the Gold of Ophir, and of Uphaz; and that Majesty should estimate it above the Topaz of Ethiopia. Some look upon this Religion as a needless Parenthesis of Life; but Christian-Religion is the Interest of a Person, and the Interest of a Nation. Tullius Hostilius (the third King of the Romans) spoke like Himself, when he said, RELIGION doth but effeminate men's minds, and make them unfit for noble Susceptions. But, what the Ark was to Israel, that Religion is to a Nation: And what the Pairadium was to Troy, that Religion is to a Person; Place; People. Christian Religion (as Justinian, and the Civilians truly say) is the general, and universal LAW of NATIONS. The most barbarous People in the World, have often made Laws to put such to Death as denied all Religion. Sir; as God is the best of Being's, so Religion is the best of Blessings. The Earl of Leicester, left this Testimony behind him concerning true Religion, that the sincere Profession of it had in it SWEETS, and JOYS, that COURTS were Strangers to. The Religion of the Gospel periods the Jewish-Religion, and totally subverts all other Religions. 'Tis pity, that this Religion (and that in England the Region of Religion; should be now made as a mere ECHO; and that Enosh (a miserable and mortal Man as the word signifieth) should speak of it as of the Lacedemonian-Nightingale, Vox et praeterea Nihil. The Religion of (most) upon our Borders, and of (many) in our Bowels, is this: He that shall assassinate a King (in Zeal to their Religion, and to serve Mother-Church) shall be canonised for a Saint. This Religion may be called Rebellion against Heaven and Earth; against God and Man. A Religion to be abhorred, and abolished, by all that are not of it; which resolves to propagate itself every where per FAS et NEFAS; by (secret) Plots, and (open) Violence; by Fire and Sword; by Fraud and Force. But the Religion of the Gospel hath this to say for itself above all Religions, that it is no Debtor to the Sword, either in a civil, or in a military way: Neither the Sword of Justice, nor the Sword of War, can lay any Claim to this Religion, as a PRODUCT of Theirs. All other Religions (save the Religion of the Bible, which is the Book of Books) as they have been founded by the power of the Sword, so they have fallen by the same power. But, as the Subtlety of Philosophers, and the Eloquency of Orators, did not assist in the Christian-Religion; so, no Religion (but this Religion) did ever prevail in the World without humane Help: For the Policy of Julian, and the Power of Dioclesian, could not put a Period to its Progress. Sir; GRACE., sometimes runs (as it were) in a Line. The great Doctor of the Gentiles (2 Tim. 1.5.) writes of an unfeigned Faith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (of a Faith not hypocritical, as the word signifieth) that was in Timothy; which dwelled first in his Grandmother Lois, and then in his Mother Eunice. Here is a sincere Faith, which is a Grace, and that dwelling in the Grandmother. Mother, and Son. I cannot see so far as your Grandfather, or Grandmother; but I can look back unto your Honourable FATHER, who (though dead) yet speaketh; and whose Name lives now he is dead. I can also look back unto your honourable MOTHER, who is a Glory to her Sex; and whose Works praise her in the Gates. Let the Truth of Grace (successively) run in your Line, as to every Individual, if it be the Will of that God, who hath no other Patent for his Power, but his Pleasure. But Sir, lest this Epistle should smell rankly of Prolixity, and render itself tedious to a Person of your Quality and Quantity; of your Birth and Bulk; I shall humbly conclude. That You, and your honoured Lady (under such a Character for RELIGION,) may appear one Spirit, as ye appear one Flesh: That you two (who are ONE) may live long together; may live well together; and the longer ye live together, the better together ye may live: That the only Contention between you may be, which shall love (a) CHRIST most; which shall live (upon) a Christ most; and which shall live (unto) a Christ most: That you two (while ye live) may live together as Heirs of the grace of Life, that your prayers may not be hindered, 1 Pet. 3.7. That you two may be like that choice Couple, and precious Pair (Luke 1.6.) Who were both righteous before God; walking in all the Commandments, and Ordinances of the Lord, blameless; that so when your TIMES shall go into ETERNITY, your SOULS also may go into GLORY, is the Cordial Cry of Honoured Sir, Your observant Servant, R. Mayhew. The INDEX. SECTION. The DEPTHS of GOD. CHAP. 1. Whether there be the DEPTHS of GOD. PAGE. 1-7. CHAP. 2. What these DEPTHS of GOD are. 1. Generally. They are, 1. Things. 2. Things of God. 3. Spiritual Things. PAGE. 7, 8. 2. Particularly. They are reduced to two Heads. 1. SALVATION. PAGE. 9. 13. 2. All in a Tendency unto SALVATION: For Instance. 1. FREEGRACE. PAGE. 13-17. 2. ELECTION. PAGE. 17-22. 3. REDEMPTION. PAGE. 22-29. 4. CONVICTION. PAGE. 29-33. 5. CONVERSION. PAGE. 33-41. 6. AODPTION. PAGE. 41-48. 7. VOCATION. PAGE. 48-53. 8. RESURRECTION. PAGE. 53-73. 9 REMISSION. PAGE. 73-80. 10. SATISFACTION. PAGE. 80-93. 11. JUSTIFICAION. PAGE. 93-105. 12. SANCTIFICATION. PAGE. 105-121. 13. UNION. PAGE. 121-137. 14. COMMUNION. PAGE. 137-141. 15. CONVOY. PAGE. 141-150. 16. CONDUCT. PAGE. 150-156. 17. CONCURRENCE. PAGE. 156-162. 18. FAITH. PAGE. 162-168. 19 INCARNATION. PAGE. 162-175. 20. GLORIFICATIOM. PAGE. 175 etc. Qu. But what manner of State is a State of Glory? PAGE. 177. Sol. 1. Sinless. 2. Sorrowless. PAGE. 184. 3. Warless. PAGE. 196. 4. Wantless. PAGE. 199. 5. Persecutionless. PAGE. 202. 6. Prisonless. PAGE. 207. 7. Cursless. PAGE. 209. 8. Contagionless. PAGE. 213. 9 Temptationless. PAGE. 217. 10. Timeless. PAGE. 220. Tempora mutantur, sic nos mutamur in illis. THE DEPTHS of GOD. SECTION 1. The Depths of God. CHAP. I. Whether there be the DEPTHS of GOD. THat there are the Depths of God; that these also are searched, and revealed by the Spirit of God; is so legible in the Sacred Scripture, as if it were written with a Beam of the Sun; and so intelligible in the blessed Bible (the BOOK of BOOKS) that they are bound for Hell, and not for Heaven, who live and die altogether Strangers unto them. As there are the Depths that spring out of the Valleys; the Depths of the Sea; the Depths of the Earth; the Depths of Dissertion; the Depths of Hell; and the Depths of Satan, (Rev. 2.24.) which are the devices and policies of Satan, wherewith he inspires his PUPILS, under the Notion of profound Wisdom; so, there are the Depths of God, which are searched, and revealed by the Spirit of God. Thus (1 Cor. 2.10.) But God hath revealed them unto us by his Spirit: Here is the Assertion; there is a revelation by the Spirit of God. But what is revealed by this Spirit? This (running) may be read, (v. 9) Eye hath not seen; Ear hath not heard; neither have entered into the Heart of Man, etc. Here are things invisible, inaudible, inconceivable, revealed by the Spirit of God. For the Spirit searcheth all things. The word (SEARCH) is Metaphorical; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis taken from such as use to search in Mines for Gold and Silver: They search deep, they will break the Clods, and Clots of the Earth all to pieces, to find out the Oar. Thus the Spirit of God; the Spirit of the Father, or of the Son; the Spirit of the Father, and of the Son, searcheth all things. Yea, the deep things of God. The Depths of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek. Here is the Argument. For the Spirit searcheth all things, yea, the DEPTHS of God. The Mysteries of God chief kept secret; so Menochius. The occult Counsels of God; so Grotius. 'Tis the Spirit of God, that unvaileth God, and detecteth the Depths of God. 'Tis therefore called the Manifestation of the Spirit. Thus (1 Cor. 12.7.) But the manifestation of the Spirit is given to every one to profit withal. The Word (PROFIT) importeth such a kind of Profit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as redoundeth to Community. To the Utility of the Church; so Piscator. That the Church may receive Fruit thereby; so Calvin. Revelation is from the Spirit, but 'tis according to the Word. If the Word goeth without the Spirit, 'tis a sealed Book. Thus (1 Cor. 2.12.) We have not received the Spirit of the World, but the spirit which is of God, that we may know the things which are freely given to us of God. As the Spirit will not go without the Word, so, if the Word goeth without the Spirit, the Soul is not arrived at an understanding of these DEPTHS of GOD. There is a prodigious Film upon the eye of lapsed Man, and he cannot see the Depths of God without the Spirit of God. Some men are born (naturally) blind, but all men are born (spiritually) blind, and cannot see the Depths of God, without the Spirit of God. The Reasons are obvious, whether we respect Them, or the Spirit. In respect of Themselves. The Depths of God, are Things of God, and these are supernatural. Now, things supernatural, cannot be discovered by those that are natural, but by those that are spiritual, and that from the Spirit. Thus (1 Cor. 2.14.) The natural man: The Souly Man; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek. A Man endued with the Faculties of NATURE only. A (Souly) man, is a man solely led by the light of humane reason. A (Souly) man, is a man purely considered in his Naturals; who wants the Spirit of God, and judgeth of Divine things from the Intelligence of the Flesh; so Paraeus. But what of this (Souly) man? He receiveth not the things of the spirit of God, for they are foolishness unto him; neither can he, because they are spiritually discerned This Word (discerned) is a Law Term, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vox fovensis. and is usually applicable to the Trial of Doctrine. In respect of the Spirit. It is the OFFICE of the Spirit of God, to search and reveal, the Depths of God. It is the Spirit of God that leads into Truth; into this and that Truth; into one Truth after another. Vicarius ille meus, meae causae Patronus. Grotius. It is the Spirit that (gradually) leadeth into all Truth. Thus (John 16 13.) When the spirit of Truth is come: He that supplieth, and doth the Office of another. He will guide you into all Truth: By internal illumination, or inspiration. For he shall not speak of himself: Not without Me; or such things which I have not taught. But whatsoever he shall hear, that shall he speak: All that he shall hear from the Father, or from Me. And he will show you the things to come. Concerning the Kingdom of Christ, etc. Concerning future Contingencies, etc. Concerning the Dishes that shall be served in to the Church, etc. No POET am I, nor a Poet's Son: I am not one that hath the Laurel won. In Poetry, I learning am to spell; This is in order unto reading well. My Vessel is not filled to the Brim; But Lambs may wade where Elephants do swim. If PIGMIES shall upon these Strings be harping, This follows then, a MOMUS will be carping. What Poets ever could all carping shun? May not I go, if that I cannot run? To Poem (therefore) do I pass from Prose: How sweetly-sweet may now be Sharons' ROSE? The Depths of God, are Depths indeed I see: Are not these Depths too deep for Me, and Thee? The Depths of God what (lapsed) man can sound them? But (lapsed) Man hath by the Spirit found them. Lord JESUS, would I not be wholly Thine? Into these Depths be letting down my Line. Man (surely) greatly differs from a Beast. O let my Soul of Famine make a Feast! CHAP. II. What these DEPTHS of GOD are. THese Depths of God are too deep for Me. Can Man (who was born of a Woman) tell the Stars? Can Man (who is but a Wink of Life) empty the Ocean with a Muscle-shel? Can the Line of Man sound the Depths of God? The most that I can do is to let down my Line, for I despair of fathoming the Depth of these Depths. Qu. But what are these Depths of God? Sol. They are called THINGS. Thus (1 Cor. 2.9.) The things which God hath prepared for them that love him. They are called the Things of GOD. Thus (1 Cor. 2.11.) For what Man knoweth the things of a Man, save the spirit of a Man that is in him? The Heart of Man is a great Depth, and the vastest thing in the World; this is out of the sight, and reach of others. No Man (but the spirit of Man that is in him) knoweth those things which lie in the Heart. Every Man is too great a Stranger to his (own) Heart; but what is another then to (my) Heart? or what am I then to the Heart of another? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the things of God knoweth no man but the spirit of God. No Man (abstractedly considered) or without the Spirit of God, understandeth the Depths of God, which are the Things of God; Termini convertibiles. and the Things of God which are the Depths of God, for they are convertible Terms. They are also called spiritual things. Thus (1 Cor. 2.13.) Comparing spiritual things with spiritual. Things spiritual, cannot be savingly known without the Spirit. As it is true, we are to apply spiritual terms, and manners of propounding, and expressing, to spiritual subjects, and Matters; it is as true, we are to confer with the Faithful about points of Faith; and to communicate spiritual Mysteries to spiritual Men, that we may not cast our Pearl before Swine. Thus generally; but now particularly to the Depths of God; reducible to two general Heads; Salvation; and all in a Tendency unto Salvation. SALVATION. Salvation, that's a Depth of God. This is not only a Step (unto) but also a State (of) Felicity, and that for an Eternity; which hath its Commencement in the Kingdom of the Son, and its Completion in the Kingdom of the Father. Is not this then the Depth of God? Where is the Person, that hath not (at once) given a Bill of Divorce both to Reason and Religion, that would be damned? Was there ever any Age before this, wherein Men became such Monsters as to imprecate their own Damnation? Are not those Bedlamites who are guilty of such Imprecations? and doth not such a DELIRIUM demerit DAMNATION? Are edged Tools to be played with? Will men (in their Wits) play with Hell, and sport with the Devil? Will men play with Damnation as the Fish with the Bait? Let such then (timely) and if they can (seriously) reflect that tremendous Text, (2 Thes. 2.12.) That they all might be damned, who believed not the Truth, but had pleasure in unrighteousness. All will be damned (judged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek) who die unbelieving the truth, as 'tis in Jesus, and acquiesce in iniquity. That French King (LEWIS the 11th) spoke like himself, Si salvabor, salvabor: Si damnabor, damnabor, etc. when he said, if I shall be saved, I shall be saved; if I shall be damned, I shall be damned, and that's all the care that I shall take. But He was of another Mind, and Mould, who said, Lord, here buffet me, and banish me; here bleed me, or burn me, so thou wilt hereafter save me. Paul, was a curious Orator, and all his Oratory was improved in persuading men to be saved. SALVATION, is a very beautiful thing; it is as much above our Thoughts, as it is beyond our Deserts. Thus (1 Pet. 1.9, 10.) Receiving the end of your Faith, even the salvation of your souls: Of which salvation the Prophets have enquired, and searched diligently, etc. For a person to have Grace here, and Glory hereafter; to have Holiness here, and Happiness hereafter; is not this one of the Depths of God? For a person to have Sanctification here, and Salvation hereafter; to have a Heaven here, and a Heaven hereafter; to be in the Suburbs here, and in the City; hereafter is not this one of the Depths of God? For Grace to be Glory in the Bud, and for Glory to be Grace in the Flower; for Grace to be Glory militant, and for Glory to be Grace triumphant; for Grace to go into Glory, when Time goeth into Eternity, is not this one of the Depths of God? SALVATION is a Depth of God; & is No Corrosive, but Cordial to His. 'Tis not a Step, but State of Happiness, For EVER to the greater, and the less. This is made up of Grace; and also Glory; As (running) may be read in sacred Story. All saved one's indulged (matchless) pity; Have Suburbs here; hereafter have the City. What Heaven here! what Heaven too hereafter! 'Tis joyful NEWS to every Son and Daughter. Ah! than the Gall more bitter is Damnation: Oh! sweeter than the Honey is Salvaion. Are not those Bedlamites who do of late, Their own Damnation (vilely) imprecate? Shall Those be saved, who would damned be? I question this, and therefore Them do flee. Lord, here much rather let me burned be, Than into HELL hereafter turned be. Lord Jesus (living) let Me (clearly) see, That (dying) I shall ever be with Thee. All in a TENDENCY unto Salvation. Whatsoever tends (unto) and ends (in) Salvation, is one of the Depths of God. Whatsoever concurs, and contributes unto Salvation, is one of the Depths of God. Now, there are very many things which are concurring, and contributing to the Completion of Salvation. All tending (to) and ending (in) Salvation, Are Depths of God; most worthy Gratulation. FREEGRACE. Freegrace, that's one of the Depths of God. Are the Judgements of God a great Deep? (Psal. 36.6.) What are the Mercies of God then? For God to measure his Justice by the ordinary Cubit, but his Mercy by the Cubit of the Sanctuary (which was twice as big) is not this one of the Depths of God? For God to love before the Soul was lovely; yea, for God to love (when) and (while) the Soul was loveless, and loathsome; is not this one of the Depths of God? Thus (Ezek. 16.6.) When I passed by thee, and saw thee polluted (trodden underfoot) in thine own blood, I said unto thee live; yea, I said unto thee in thy blood, live. When thou wast (saith Caryl) wrapped in, and defiled with thine own blood (Sin and Misery) than I had pity on thee, and spoke Life to thee. Every Soul tumbleth (in) Blood, till sprinkled (with) Blood. The Blood of Man is Filthiness; the Blood of God-Man is Holiness. GRACE., comes not by Generation, but Donation. Did ever any finite Intellect perfectly travel the Heights and Depths, the Lengths and Breadths of Freegrace? For Freegrace to outbid, and outvie, not only the Deserts, but also the Desires of Man, is not this one of the Depths of God? Thus (Eph. 3.20.) Now unto him that is able to do (superabundantly, so the Greek) above what we are able to ask, or think, etc. What Pencil can draw to the life, the vanishing Features of a Soul beautified with GRACE.? The whole Fabric of Salvation, from the Cell in Nature, to the Chair in Glory, is founded in Freegrace. The whole Alphabet of Salvation, from the Alpha to the Omega thereof, is purely legible in Freegrace. Thus (Eph. 2.5.), 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By grace ye are saved. This is so blessed a Parenthesis, that without this Parenthesis there had been no Blessedness. This is a weighty, and a worthy Text; here is the Mercy, that's Salvation; and here is the Medium, that's Grace; by grace ye are saved. This is a Text of worth, and of weight; here is the Motive, that's Grace; and here is the Mercy, that's Salvation; by grace ye are saved. Salvation, is a choice CHAIN, but every Link of this Chain is made up of Freegrace. I may assert it with the greatest Confidence, and with the greatest Innocence, that Freegrace is the Wheel, Primum Mobile. which sets all a going in Heaven, and in the Heart. For God to love, before loved; yea, for God to love (when) and (while) hated, is not this one of the Depths of God? For the Mercy of God to be over all his Works; yea, and over all his Workers too, is not this one of the Depths of God? For that GOD, who is incapable of Addition, or to be greater; incapable of Substraction, or to be lesser; to Writ rather in Honey, than in Gall; and to draw lines of Love, than of Wrath; is not this one of the Depths of God? For the Grace of God to be greater than the Sin of Man; and for the Ephah of God to be fuller of Mercy, than the Ephah of Man can be of Iniquity, is not this one of the Depths of God? Thus (Rom. 5.20.) But where Sin abounded, Grace did much more abound. FREEGRACE doth lead the Van; that's freely-free: No Native, but a Donative, to Thee. This is the Wheel, that set's a going all In Heaven; in the Heart: and since the Fall Hath ever done: So let it be for Ever: Thus do I pray, and would retract it Never. By Grace ye saved are: Now, is not this To (sordid) Man a sweet PARENTHESIS? Are Judgements Deep? what are Gods Mercies then? They welcome are unto the Sons of Men. Salvation's Zions Chain; but every Link, Of Freegrace is made up, I more than think. The two POLES distant are; yet these will meet, When Freegrace and each other greet; In saving Man, a Captive to the Devil: And freeing also from a double Evil. The PENCIL draws the Features of the Face: Oh God of Gods, my Glass doth run apace, While therefore I am running of my Race, Oh Deck this Soul of mine with saving Grace! ELECTION. Election, that's one of the Depths of God. The Romanists speak of an universal Election; but the very name of Election, carries in it a Confutation: For none can be said to be elected, if all be elected; he that electeth, cannot be said to take all. Neither can it be said that Election is nothing else but Dilection; for Dilection was antecedaneous, and praevious unto Election. Election, is an absolute Act of Grace, and is it not then one of the Depths of God? Thus (Rom. 11.5, 6.) There is a remnant according to the election of grace: A remnant (comparatively) is very little to the whole piece. There are (very few) among (very many) that are elected, and 'tis the election of GRACE.. Election, is made up of Grace; made out of Grace: It is such an Election as Grace makes; an Election of Graces making. And if by Grace, then is it no more of Works, otherwise grace is no more grace: But if it be of Works, then is it no more grace, otherwise work is no more work. The two sorts of righteousness by the Covenant of Works, and by the Covenant of Grace, are altogether incompatible. Whatsoever is given for the MERIT of Works, is not freely given, and (consequently) is not Grace: For (as Aug. speaks elegantly against the Pelagians) Grace, Gratia non est Gratia ullo modo, nisi sit gratuita omni modo. is not said to be Grace in any sense, or any way, if it be not free every way. It loseth the nature of a work if done to merit by; for if elected partly for Works, and partly by Grace, than the merit of Works is no Merit: For, if Merit first enters, it excludes Grace; and if Grace first enters, it excludes Merit. Now, if Election hath for its efficient cause the Purpose of God; for its formal cause the Mercy of God; for its material cause the Blood of Jesus; for its final cause the Glory of God, and the Salvation of Man, is it not then one of the Depths of God? The ARMINIANS say, Non eligit dignum, sed eligendo efficit dign●m. that Election is posterior to Faith; to Works; to Perseverance; but these are posterior unto Election. God elects not the worthy, but having elected them makes them worthy. They also are under a notorious deception, and prodigious Delusion, who say, Election is Christ the Seed, not the Persons of Men and Women. Christ is (if I may so write) Gods first Elect. Thus (Isa. 42.1.) Behold my Servant whom I uphold, mine elect in whom my soul delighteth. Christ was chosen by God to be SAVIOUR; Man was chosen in Christ to be saved. There are those who are called the elect of God. Thus (Col. 3.12.) Put on therefore (as the elect of God) Bowels of Mercies, etc. Now the elect of God, are elected in Christ. Thus (Eph. 1.4.) According as he hath chosen us in him, before the foundation of the World, that we should be Holy, and walk without blame before him in Love. Here is the elector; this is God. Herald As he hath chosen. The elected. Us. Here is the person in whom these are elected; this is Christ. In him. And here is the end of this Election. That they might be holy, etc. They were not elected because they were holy; or because they would be holy. PAUL, Electum Vas. was an elect Vessel: Now God elected Paul, as Paul, not as a Believer, or a holy person. Election is absolutely free; there was no Praevision of any Qualification in Man, as a Motive to God, 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 well as Men? Do not Women believe as well as Men? then elected as well 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 ourselves in the heart of God by gracious Ordination, till we find God in our hearts by gracious Operation. Those that conclude election without Grace, will be as much non-plused at the Tribunal of God, as that speechless man was, who appeared without a Wedding Garment. We cannot find ourselves in God's Roll, unless we walk according to God's Rule; nor conclude that we are predestinated, until we are purified. Thus Election is the sublimest Act of divine Sovereignty, 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 God's sublimest Act. Election doth outbid Desert; Desire: This Act prevents a fatal, final Fire. I will 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: 'Tis not from Idol-Merit, But Mercy that elected ones Inherit. Ah lapsed Man! 'tis 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 Man's Redemption, be Man's 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 ransom of an immortal Soul is worth. I should think, as Man's gaining the World, cannot compensate the loss of his Soul; so Gods creating the World, cannot equalise Christ's 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 Topics 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 through 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 Theme, or Thesis is Redemption. The rare Contrivance of this, is greatly worthy (of) and calls aloud (for) a critical Contemplation. Let the redeemed of the Lord take a Prospect of this in its Platform, and in its Publication. In its Platform. 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 lie, 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 will put enmity between Thee and the Woman, etc. The MEDIUM. Whom. This is Christ. The Redeemer is Christ. In whom we have redemption. 'Tis he (Gal. 3.13) that redeemeth from the curse of the law, etc. If any say, how can they be blessed, whom the Law pronounceth cursed? 'Tis 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. Through his blood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom we have redemption through 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 through the Milk of the Mother, but through the Blood of the Son. The Blood of Christ was meritorious as to Redemption. This blood spoke 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 secrecy 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, etc. Here is a redemption to God; to the Benignity of God; to Grace and Glory; but this is through the blood of Jesus. The MERCY. The forgiveness of sins. Remittere is retro mittere. In whom we have redemption through 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. riches of his grace. In whom we have redemption through 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, etc. 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 die; to spend his Breath, and spill 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, 'Tis (CHRIST) not (MARY) that redeemeth Man. IT 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. 'Twas not the Milk of Mary, but the Blood Of Christ, that to redeem is understood. 'Twas (HE) not (SHE) who living, dying, said, 'Tis FINISHED: Shall his now be afraid? It was (His) Blood, not (Hers) that did atone. 'Twas (He) not (She) who did redeem alone. The Veins of (HIM) not (HER) were breathed no doubt: The Vitals not of (HER) but (HIM) let out. 'Twas not the (Mother) but the (Son) must die: 'Tis (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 itself, when the BLACK of Sin is set by it; and where is the Christian whose Experience tells 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 well 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, etc. 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 (Judas v. 15.) To convince all that are ungodly amongst them. The great day, will 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, etc. To reprove, is only to discover a fault; to convince, is to take away all reasons that can be alleged 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 man's reason is nonplussed, 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 showed 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 Unbelief, 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 (through Grace) is bound for Heaven, that did not first see himself (through Sin) bound for Hell, 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. 'Tis 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 will 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 truly 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 loathe 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 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) will 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 Balance, a man's (balanced against it) will weigh it down; will turn the Scales; and determine the Case whether a man shall be converted, or no; shall accept of Grace, or no. Now by this Heterodox Opinion, it will follow, that not God by his FREEGRACE, but Man by his , is the efficient cause of his Conversion. 'Tis 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 well 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 Beat of his Pulse. Lord, what wilt thou have me to do? I have been doing my own Will, but now I would do thy Wil I have been doing the Will of Satan, but now I would do the Will of God. I have been doing (without) thou, and (against) thee, but now I would be doing (from) thou, 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 Hell: 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 Hell: Go ye all, therefore, and lay Siege to his Soul; improve your utmost to give him a seasonable, and suitable 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 Being's would go; for, ENS ENTIUM. they are all ministering Spirits, (Heb. 1.14.) sent forth to minister for them who shall be heirs of salvation; and would improve their utmost Power and Prudence, in order to the Conversion of this IS: But returning, must give this Answer unto that GOD, who hath Beams of Glory, as well as Bowels of Mercy; and who is infinite in Power, as well 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 Precedents; 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 Hell, 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 CITADEL, 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 Siege to his Soul thy Self, and (consequentially) make it a Captive to thy Free. Grace; the Man must dwell with devouring fire, and with everlasting burn, 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 Will 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 well 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 itself to its own softening? 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, etc. Here is Remission, but it follows Conversion. Is it not a Metaphor taken from a munificent CREDITOR, who (remitting a Debt) presently blots it out of his Book of Accounts, as if he had received it? Or, from a Washer, who rubbeth Spots out of Linen? Or, from a Scribe, who razeth out the Errors of his Pen, and Menda's of his Writing with a Penknife? To be (really) converted, is to be (graciously) turned out of the way of Sin, into the way of Grace; out of the way of Darkness into the way of Light; out of the way of Death, into the way of Life; out of the way of Hell, into the way of Heaven; is not this then one of the Depths of God? CONVERION follows next as Depth of God, That Malefactors may evade the Rod. Can Man create himself? No: Nor can He Convert himself. As from the Pest-house flee ARMINIANISM, which is a fatal Brink: Not Orthodox, but Heterodox, I think. 'Tis not the Word that preached is by Man; Nor Men who preach the Word, that ever can Convert a Soul: If CHRIST be passive, than They still must go for (unconverted) Men. What turned from the way of Sin to Grace? That so the Soul might run another Race. What turned from thy Darkness unto Light? That it might not to Thee be (ever) NIGHT. What turned from a State of Death to Life? That so there might not (longer) be a Strife. What turned from the way of Hell to Heaven? And so (at last) be purged of all Leaven. If this be not the Depth of God, than I (Oh greatest God) must live in Misery. ADOPTION. Adoption, that's one of the Depths of God. Christ was made the Son of Man, that the Sons of Men might be made the Sons of God; is not Adoption then one of the Depths of God? As Christ was the Son of God by Nature, so the Christian is the Son of God by Grace. To have the Church for our Mother is much, but to have God for our Father is much more. If Adoption be a gracious Sentence of God, whereby (upon the account of Christ) he receiveth those that believe unto the Dignity of Sons; is it not then one of the Depths of God; Thus (Jo. 1.11, 12.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He (that is Christ) came unto his own: Into his own Land; so Beza. Of Israel; so Piscator. To his own People; so Maldonat. And his own: His own by Creation; by Accommodation; by Preservation; by Nation. But what of his own? His own received him not: They did not make his Person the Object of their Faith; nor his Precept the Rule for their Obedience. They did not believe in him, and obey him. They did not acknowledge him to be their MESSIAH. But as many as received him: As many: Whether Cedars or Shrubs; whether Bond or Free; whether Old or Young; whether Men or Women; whether Jews or Gentiles. As received him: As believed in him; as believed in his name, which is the sole name under heaven given amongst men whereby they can be saved. (Acts 4.12.) To them gave he power: Hence the Papists say, Power is in Man. Hoc Jus ut Filij Dei sint facti. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the Rhemists would have it to be in the power of men (if they would) to be the Sons of God. The vulgar Latin reads it thus; To them gave he this right to be made the Sons of God. The Greek word signifies Authority and Right, Prerogative and Privilege, as well as Power. Now Christ giveth the Privilege of Sons three ways. By way of MERIT. In the Passions of Christ, there was not only a legal Debt, but also more than a legal MERIT. When the fullness of time was come: (Gal. 4.4, 5.) The fullness of grace; the fulfilling of promises; the fulfilling of the Law, and Prophets. God sent his Son: His begotten Son; his only begotten Son; his only (so) begotten Son; his Son by Nature. Made of a Woman: A Woman shall compass a Man. He was not without a Woman, as Adam was; nor by Man and Woman, as we are; nor of a Man without a Woman, as EVE was; but of a Woman without a Man. Made under the Law: Not only under the (Ceremonial) Law as he was a JEW, but also under the (Moral) Law as he was a MAN. To redeem those that were under the Law, that we might receive the Adoption of Sons. The Greek word for (Adoption) indicateth the Nature of it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to put one in the place of a Son, that was not a Son; comprehending all in one word: Is not this then one of the Depths of God? Here is Redemption in order to Adoption; so that Adoption is by way of Merit. Not from the Merit of Man: For, though (evil) Works (in order to Justice) do merit Damnation, yet (good) Works do not merit Salvation: The Argument is irrefragable; because the good works of the Creature (in order of Justice) are due Debts to the Creator. We cannot (possibly) merit by what we do, Ex Opere operato. because obliged unto it by Duty: But to merit, is a work not due; making a Reward due from the work wrought, which before was not due. By Virtue of his SPIRIT. Christ receives the Spirit; sends it into the Hearts of his; and so makes them the Sons of God: Is not Adoption now one of the Depths of God? Thus (Gal. 4.6.) And because ye are Sons: This he addeth (saith Paraeus) lest he should seem to attribute Adoption only to the Jews. God hath sent forth the Spirit of his Son into your hearts: 'Tis called the Spirit of the Son, because it proceedeth from the Father, and the Son; so Estius, and Tirinus. 'Tis called (Rom. 8.15.) The Spirit of Adoption. But it may be called the Spirit of the Son, because it sealeth up Adoption in Christ, and arrives the Soul at an Assurance of it. Crying, Abba, Father. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father, so the Greek; the last having its Article. The first is Syriack; the second is Greek; Whereby may be signified the Union of the Hebrews and Grecians; or Jews and Gentiles in one Church. The gemination (Father, Father) indicateth, and intimates a fiducial, filial, and vehement affection. By Virtue of UNION. Christ, is the Son of God, by virtue of the (personal) Union. Thus (Luke 1.35.) And the Angel of the Lord said unto her: But who was this? This was Mary, the Mother of Jesus: A Virgin before she had Children, but not after. God may be praised for her, who made her the Instrument of the coming of Christ into the World; but the PAPISTS commit gross Idolatry in making her an Idol: For they give her the Titles of Mediatrix; Salvatrix; She-Saviour; Queen of Heaven; Queen of Mercy; the only Hope of the miserable. They parallel Breasts and Wounds; Vbera & Vulnera. making the MILK of Mary to be as precious as the BLOOD of Christ. But what of this Mary? The holy Spirit shall come upon thee: The Spirit did (as it were) cast a Cloud over her; which may give Check to Mortals, when they make too curious an Acquisition into the Mystery of the Incarnation. And the power of the highest shall overshadow thee: A Metaphor taken from Birds, cherishing their young ones. Therefore also that holy thing: Christ, who was sinless. Which shall be born of thee, shall 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 Virtue of the (personal) Union, so the Christian is the Son of God by Virtue of the (mystical) Union: 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 than 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 Union; and also by his Spirit. 'Tis 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 (through 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 Family! 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 one's: 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 Chariot 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 Palace 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 SUM 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 separated me from my Mother's 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 Freegrace? 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) Privilege, will be but an (eternal) Punishment. For a Person to be running with a full CAREER Helward; and Deathward; 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 Hell, 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 etc. 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 Hell, this is the way to Heaven; is not this one of the Depths of God? VOCATION is the Depth of God above; For 'tis (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. God's grac'ous Call, and glorious Crown also, (Like Isa'c's Twins) I see together go. Oh LAMB of GOD! I have a blessed Call: Let not my carriage 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 of God? The Resurrection of the Body is one of the six Principles. Thus (Heb. 6.1, 2.) Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection: Not that this (countenanceth) a Dereliction (of) the Principles of Religion, but (commandeth) a Progression (in) the Principles of Religion. We are not to cast behind our backs, and quite let slip out of our memories, the first principles of Religion; but to go forward (like good Travellers) in a Christian RACE. The Principles follow, which were (as is thought) the six Principles of the Apostles Catechism. Repentance from dead Works. Works (here) are called dead; either because they render a man obnox'us to Death; or because they proceed from Man, who (naturally) is dead spiritually. They are called dead Works, because they are the Effects of the Death of the SOUL; so Gomarus: Or, because they do not profit unto eternal Life, Sicut Anima corpori dat Vitam, ita Animae Deus. which is the End of humane Actions; so Menochius. These dead Works alienate from God; For, as the Soul gives Life to the Body, so God gives Life to the Soul. Faith towards God. In Father, Son, and Spirit; so Paraeus. Faith in Christ, is Faith in God; so Gomarus, But the Person of Christ (properly) is the Object of Faith, as his personal Excellency is the Object of Love. The Doctrine of Baptisms. May not the Apostle here allude unto the Washings under the Law? Or, may not the plural NUMBER be put for the singular? Or, Fluminis; Flaminis; Sanguinis. may we not understand here the Baptism of the Spirit, and the Baptism of Water? Or, may we not understand here a triple Baptism? Of Water; of the Spirit; and of Suffering. The Imposition of Hands. This Principle is much controverted, as to the Particularity, and Universality of it; but I shall not enter into the Body, and Bowels of this Controversy. I shall only subscribe it (were there any need of my Subscription) that it (was) and (is) one of the six Principles. The Resurrection of the dead. There is a twofold Resurrection, metaphysical, and physical. Metaphysical, or Spiritual. There is the Resurrection of the SOLDIER. Thus (Col. 3.1.) If therefore ye be risen together with the Christ, the things above seek ye, where the Christ is on the rigth hand of the God sitting. So the Greek Text. If ye have a resurrection (graciously) given your Souls, out of a state of Sin, into a state of Grace, contemplate then (firstly) and (lastly) the things above, where (the) Christ is near unto (the) God; next unto (the) God. Physical, or Literal, and Natural. Thus there is a resurrection of the dead, both of the just, and unjust, (Acts 24.15.) This is a Resurrection of the BODY. Here is the resurrection of the Elect, and the Non-Elect; of the Good, and Bad; of the Just, and . Now between the resurrection of these persons, there seems to be a considerable Tract of Time. Thus (Rev. 20.4, 5.) I saw the Souls of them that were beheaded for the witness of Jesus, and for the word of God: Here is a Resurrection, and this is called the first resurrection. Here are Martyrs; those, who passed through violent Deaths; those, who laid down their BLOOD on this side the GRAVE. But are those (solely) concerned in the first Resurrection (which is a Resurrection of the Body) who had their Veins breathed, and their Vitals let out? No; for this follows in the Text: And which had not worshipped the Beast, nor his image; neither had received his mark upon their foreheads, or in their hands: So that (in submission to a Leviathan-Judgment) not only those who were Martyrs (for) Christ, but also the Members (of) Christ, are concerned in this first corporeal resurrection. Not only those that were beheaded for the witness of Jesus; for the things of Christ, so Grotius; for the Gospel of Christ, so Paraeus; But also all that had not touched with the Beast; with Antichrist (so Durham) shall be concerned in the first Resurrection. All that sleep in Jesus; Members as well as Martyrs; Babes as well as strong Men; Shrubs as well as Cedars, shall be concerned in the first resurrection. But what follows? They lived, and reigned with Christ a thousand years. The Greek is (the) thousand years. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Article, should not be omitted, and the Emphasis lost. They are egregiously mistaken, and beside the Text, who understand this resurrection to be Metaphorical, not Corporal; and (the) thousand years' reign with Christ (in PERSON, not by PROXY,) to be in Heaven. But the rest of the dead (who died not (for) Christ, nor (in) Christ) lived not again until (the, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so the Greek) thousand years were finished. Whether, by the thousand years, a definite number is put for an indefinite, I shall not determine; but a person (of my stature at jest, which is the least Stature) would be apt to think, that (by the thousand years) a considerable Tract of Time must be understood. And as there is the first resurrection which shall be unto Salvation, so there is the second resurrection which shall be unto Damnation. Thus (John 5. 29.) They that have done good unto the resurrection of Life, and they that have done evil to the resurrection of Damnation. And of eternal Judgement. Here is the last Principle, and this is JUDGEMENT; yea, eternal Judgement. As there is no appealing (from) this Judgement, so there is no repealing (of) this judgement. The Sentence is for the Eternity of Felicity, or Misery of every Man, so Menochius. Hence the Opinion of Origen is refelled. Sed quid moror istis? It is one irretractable Judgement of great force for ever; so Grotius. No man can appear at the last day, by any other PROXY than Jesus Christ. Christus solus mori voluit; Christus solus surgere noluit. But to proceed. Christ died a Sufferer, but risen a Conqueror. CHRIST, was willing to die alone, but he was unwilling to rise alone. The Conception of Christ was miraculous; the Nativity of Christ was marvellous; the Death of Christ was victorious; and the Resurrection of Christ was glorious: Is not then the Resurrection of the Body one of the Depths of God? Had it not been for the Resurrection of Christ, we had still been in the EGYPT of our Sins, as the great Doctor of the Gentiles witnesseth. Thus (1 Cor. 15.12.) Now if Christ be preached that he risen from the dead, how say some among you, that there is no resurrection of the dead? As if he had said, do but grant this, that the Body of Christ is risen, and you cannot (rationally) deny a RESURRECTION of our Bodies, for these two Reasons. Because (his) Resurrection is the Examplar of (our) Resurrection. Because He, and His, are one mystical Body. He, is the Head, and His are the Members. As it is true, though the personal Passions of Christ in the Flesh were perfect, yet until all his Members have suffered in the flesh (that which God hath appointed as their PORTION in PASSION) there is somewhat hehind of the afflictions of Christ, (Col. 1.24.) which Paul (for his part) rejoiced to fill up: It is as true, till Christ, and Christians, have a Resurrection of Body, there is somewhat behind of the Resurrection of Christ. Christ is not perfectly risen, until all his also rise. For, though the personal Resurrection of Christ was perfect when he arose; yet till all His also arise, personally, the Resurrection of Christ hath not received its utmost Perfection; Is not the Resurrection of the Body now one of the Depths of God? The Apostle proceeds to turn this Argument (v. 16, 17, 18.) For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain, ye are yet in your sins. Then they also which are fallen asleep in Christ, are perished. From all which he draws this Conclusion, (v. 20.) But now is Christ risen from the dead, and become the first fruits of them that slept. Here is a Resurrection of Christ, and of the Creature; is not this then one of the DEPTHS of GOD? Christ is so much in the Resurrection, that he calls himself the Resurrection. When Christ was going to the grave of Lazarus, he saith to Martha (John 11. 23, 24, 25.) Thy Brother shall rise again: She. answered, I know he shall rise again in the Resurrection at the last day: Her faith was clear for the Resurrection, and Christ approved her Confession; yet gives her further Instruction, as followeth. I am the Resurrection, and the Life: Thus he is, not formally, but causally, or virtually. He is the Author of the Resurrection, and that in reference to both NATURES. Divine. This is the efficient cause of the Resurrection. He shall raise our Bodies out of the Dust, and the Dust shall give up its Prisoners, by the Power of his DEITY; for he is God. He is coeternal, coequal, and con-substantial with the Father. (Phi. 2.6.) Humane. This is the exemplary cause, or pattern of the Resurrection. Upon this Ground the Apostle calls Christ (Col. 1.18.) the firstborn from the dead. For, though some were raised from the dead before Christ, yet seeing his Resurrection was the cause (saith Caryl) of their Resurrection, and will be the cause of Theirs who shall be raised, therefore he is called the firstborn from the dead. CHRIST (Rev. 1.18.) had the Keys of Hell, and of Death, resigned up to him as the Trophies of his Triumphant Resurrection; is not this then one of the Depths of God? Are not they much beside the Text, and Truth, who assert, that the Resurrection of the Body, is a Resurrection of the Light within, to a Dominion of the Man? They make the Resurrection of the Body a mere ALLEGORY; and against it they make these following Objections. Obj. 1 Job. 14.14. former part. If a man dies, shall he live again? Sol. The latter part of the verse, is a Comment on the former part of it. All the days of my appointed time will I wait till my change cometh. What can the meaning be (if GOD understood himself) but this? He shall not live again in the state wherein he lived, before he died. Obj. 2 Eccl. 3.19. What befalleth the Sons of Men, befalleth Beasts; as the one dieth, so dieth the other, etc. Sol. The COMMENT is legible, and intelligible, (v. 26.) All go unto one place; all are of the dust, and all turn to dust again. Obj. 3 1 Cor. 15.50. Flesh and Blood cannot inherit the Kingdom of God. Sol. By flesh and blood, I understand corruptible flesh and blood. Thus (v. 42. 44.) It is sown in corruption, it is raised in incorruption. It is sown a natural body, it is raised a spiritual body. It shall be the same body, but changed into Spirituality, and Incorruptibility. Obj. 4 1 Cor. 15.35, 36. But some man will say, how are the dead raised up? and with what body do they come? Thou Fool, that which thou sowest, is not quickened except it die. Sol. He is not called a NABAL in respect of his Acquisition (after) the Resurrection; but in respect of his Haesitation (about) the Resurrection, from its seeming Impossibility, and for the Identity of the Body, (1 Cor. 15.38.) Thou suggestest carnally concerning the Resurrection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex priv. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men's La, amen. and subjectest not thy humane Sense to divine Prudence; so Estius. Thou mightest (hadst thou not been besides thyself, or defective in thy Prudentials) have learned either of these by daily experience. For, Seeds are sown, and rot; yet they are so far from perishing thereby, that (contrariwise) they grow up far more beautiful. They are sown naked, but grow up green and fresh. Why then should it seem to thee incredible, that our BODIES should rise from Corruption, and that with far more excellent Qualities than they had before? Obj. 5 1 Cor. 15.51. We shall not all sleep, but we shall all be changed. Hence, they say, not the same body. Sol. There may be Sameness of Body for many reasons. Because, the Change (in) a Person, is not the Change (of) the Person. Because, if not the same Body that is raised, 'tis a Contradiction: For than it must not be a Resurrection, but a CREATION. Because, 'tis (Syllabically) expressed (v. 38.) To every seed his own Body. Though there may be Diversity as to Form, there is Identity as to Kind. Is not this now one of the Depths of God? But lest this should not arrive at a Satisfaction, let another speak, who was a far greater, and better ORATOR than myself. Thus (Job 9.26, 27.) And though after my skin, worms destroy this body, yet in my flesh shall I see God. Whom I shall see for myself, and mine eyes shall behold, though my reins be consumed within me. Here is a Confession of the Faith of Job, concerning his own personal Resurrection. I shall see God. Here are the strenuous, and vigorous actings of this FAITH, notwithstanding all Obstacles, and Obstructions. Though the Body be destroyed, and the Reins be consumed. Here is a Narrative of the Felicity that shall accrue to him after the Resurrection of the Body. I shall see God; I shall see him for myself. Here is an Assertion as to the Identity of his Flesh, or Body, in the Resurrection. The same Body which falls shall rise. This is asserted in a twoful NOTION. An Identity specifical. It shall be the (same) Body in Kind. An Identity numerical, or individual. It shall be the same particular Body which he had (on) the Earth, and which he laid down (in) the Eurth. Both these are evidenced, and evinced (beyond all modest Contradiction) from these passages in the Text. I shall see him in my flesh; mine eyes shall behold him, and not another. I; my; mine; and not another; these imply nothing, if not HIMSELF; or no other thing but HIMSELF: Is not the Resurrection of the Body now one of the Depths of God? That there shall be a (corporeal) Resurrection of the Just, and , is evident: And why there shall be a Resurrection of These, is as evident, in a manifold Respect. As to God. This God hath promised. Thus (2 Cor. 4.14.) Knowing, that he who raised up the Lord Jesus, shall raise us up also by Jesus, and shall present us with you, By that Power Christ was raised, shall we be raised also, and this was the power of God. Thus (1 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6.14.) God hath raised up the Lord, and will also raife us up. But how? By his own power. Or, by the power of Himself. As to Christ. As he was raised; so he hath preached it. Thus (Luke 14.14) Thou shalt be recompensed at the resurrection of the just. Gazophylacium Christi. The poor man's Hand, is (as it were) the very TREASURY of Christ, and a Bill of Exchange for Heaven. As to the Scriptures. The Sacred Scripture is true. Thus (Col. 1.5.) For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel. As to Faith. For these reasons. Because the Resurrection of the Body hath been believed. As this (in Scripture) hath been registered, and to posterity transmitted; so this (by Scripturists) hath been believed. Faith (Eph. 2.8.) is the Gift of GOD. Now God gives not Faith to believe a LIE. Because there hath been such a Resurrection. Thus (Mat. 27.52.) Upon the Crucifiction of Christ, the graves were opened; and many bodies of saints which slept, arose. Because Eaith must not be in vain. Thus (1 Cor. 15.14.) If Christ be not visen— your faith is Vain. Because co-incident with Salvation. Thus (1 Cor. 15.18.) If no corporal resurrection, Then they which are fallen asleep in Christ, are perished. As to the Body. For two Reasons. Because the Body must be changed. Thus (Phil. 3.21.) Who shall change our vile body: Who shall reform, transform, transfigure, and transmute: But what? The Body of the Vileness of us; so the Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Body: Not in Substance, or in Figure; in Members, and in Lineaments; but in Conditions, and Qualities; so Zanchy. That it may be fashioned like unto his glorious body, etc. The body of the glory of himself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek. Which is most clear, and splendid; so Tirinus. And immortal; so Menochius. Because the Body is part of the PURCHASE of Christ. Christ will lose no Part of his Purchase; but if no Resurrection of the Body, than Christ should lose a Part of his Purchase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he hath bought the Body, as well as the Soul. Thus (1 Cor. 6.19, 20.) What, know ye not that your body is the temple of the holy spirit which is in you, and ye are not your own? For ye are bought with a price: The word (PRICE) is no Pleonasm, but added as an Emphasis; to intimate the Excellency, and Dignity of the Price wherewith we were bought; which was not Silver, or Gold, but the pure and precious Blood of Christ. But what follows? Therefore glorify God in your Body, and in your Spirit, which are God's. Is not the Resurrection of the Body now one of the DEPTHS of GOD? Ah! how greatly unbeleiving are great Persons about this great Truth, the Resurrection of the Body, although it be one of the Depths of God. That there should be a specifical, numerical, or individual Resurrection of the Body; these eyes; these hands; these feet, but incorrupt; is not this one of the Depths of God? That some part of the Body should be buried at SEA, and this devoured by the Fish there; that the rest of the Body should be interred at LAND, and this devoured by the Worms there; and that God should give this Man a numerical Resurrection, it not this one of the Depths of God? For part of the Body to be made Dust in the Bottom of the Sea, and the rest of the Body to be made Dust in the Bowels of the Earth; and for the God of Gods to gather all this Dust together, and give this Man an individual Resurrection out of his own Dust; is not this one of the Depths of God? May I not now write as the Apostle spoke? (Acts 26.8.) Why should it be thought a thing incredible with you, that God should raise the dead? Let every Individual (into whose hands this TRACT shall providentially, and graciously fall) be cautioned against such Expressions; Yea, Conceptions as these that follow— That Salvation should be preached in the Name of a pretended God, called Jesus; who was born of a poor Jewish-Woman, and brought up like a poor Carpenter's Son; who was crucified like a (notorious) Malefactor, between two (notorious) Thiefs; who came under the Arrests of Death, and (like a MORTAL) was laid in a Sepulchre; when (almost all the Nation of the Jews) affirm, that he is yet under the Power of Death; and when so few talk of his Resurrection, what Credibleness of this Doctrine of the Resurrection? Ah Soul! so incredible is this Doctrine of the Resurrection of the Body, that all the chief HERESIES of old, were either against the Divinity of Christ, as the Arrians, Photinians &c: Or the Humanity of Christ, as the Simonians, Manichees, Marcionites, &c: Or the Union of Divinity and Humanity into one Person, as the Nestorians, Eutychians &c. and yet the Resurrection of the Body is one of the Depths of God. The RESURRECTION of the Body may Pass for a Depth of God, I (boldly) say. Foes very many this hath had in Ages: Friends very few of very many Sages. This hath not met with general Digestion; In GOSPEL-times 'twas called into Question: Then many said without declared Dread, There is no Resurrection of the Dead. But there's a Resurrection of the Just, And too; both sormed out of Dust. As there's a RESURRECTION to Salvation; So there's a Resurrection to Damnation. Be wisely-worldly, be not worldly-wise Shall not these Eyes, and Hands, and Feet arise? Young ones (may) die, but die the Old ones (must;) Shall these arise (who lived long in Lust) Out of their own, and not another's Dust? Then (surely) I should not an ATHEIST trust. The Dust at Sea, and also at the Land, Will God together gather with his Hand: He that will search, may in the Scripture find, That the (same) BODY shall arise in Kind: In Number too shall the (same) Body rise; 'Tis written, and cannot be otherwise. A Jesus 'tis must raise (interred) Man, Whose Days I find compared to a Span. Oh Lord of Lords! things easy are to THEE; Let this Vile Body (here) most changed be: That so (hereafter) Seeing I may see, This also raised (incorrupt) for ME. REMISSION. Remission, that's one of the Depths of God. Pardon of Sin is a signal, and a singular mercy; a precious, and a plural mercy; a congruous, and a complicated mercy; is it not then one of the Depths of God? Sin, that's dangerous; that's damnable; is not Pardon of Sin then, and Peace of Soul then, one of the Depths of God? Oh pray! pray (saith Perkins) for the Pardon of thy particular, and personal Sins. The HEATHENS were wont to fly to the Mercy of their Gods by Petitions, and purging Sacrifices. They imbibed, and espoused this Principle, that the GOD'S were propitious, and propense to pardon. But none of the Gentile-Gods could ever pardon Sin, for the Pardoner of Sin is the God of the Gentiles. That the God of Gods is the God of the Gentiles, is evident. Thus (Rom. 3.29.) Is he the God of the Jews only? Is he not also of the Gentiles? Yea, of the Gentiles also. And that this God is the sole Pardoner of Sin, is as evident. Thus (Mark 2.7.) Who can forgive sins but God only? The sins of believing Penitents, and of penitent Beleivers are pardoned, though the Tears of Repentance stand in their Eyes, and they cannot read their PARDON; Is not Remission then one of the Depths of God? Lord (saith Luther) now do what thou wilt with me, for thou hast pardoned me. Remission of Sin, is of more Validity, and aught to be of more Value, than all the Crowns and Sceptres in the World; is it not then one of the Depths of God? 'Tis more Christ-like, and (consequently) more Christianlike to remit, than to revenge. The Pardon of Sin is a Mercy invaluable, incomparable, and inconceivable to all below a GOD; Declaratiuè, non Authoratiuè. is it not then one of the Depths of God? A Man may pardon Ministerially, but not Juditially; he may pardon Declaratively, but not Authoratatively; he may pronounce it, but God performs it: Is not Remission then one of the Depths of God? The Form of a Monkish-Absolution I find to be thus: God forgive thee my Brother; the Merit of the Lord Jesus Christ, and of blessed Saint Mary (always a Virgin) and of all the Saints; the Merit of thine Order; the Straitness of thy Religion; the Humility of thy Confession; the good Works which thou (haste) done, or (shalt) do, for the Love of our Lord Jesus Christ, be unto thee available for the Remission of thy Sins; the Increase of Desert and Grace; and the Reward of everlasting Life; AMEN. Is not this a Linsey-Woolsey Absolution? As one therefore said concerning the Writings of Moses (Gen. 1.1. etc.) In the beginning God created the Heavens and the Earth etc. Quomodo probas Domine Moses? Quomodo probas Domine Monache? Eris mihi magnus Apollo. These are great things, but Sir Moses how dost thou prove them? so I may write concerning the Absolution of the MONK, This is a large, and a long Absolution, but how dost thou prove it Sir Monk? Prove this Absolution from the sacred Scripture (the written word of God) and thou shalt have my Subscription (if it be valuable) that thou art a great Apollo. This (Sacerdotal) Absolution (among the Papists) is the most hideous, dangerous, and perfidious Cheat of ROME (saith Dr More) that ever she could light on, for the damning of poor credulous Souls, that thus (superstitiously) depend on the vain Breath of their Priest, for the Security of their Salvation. GOD (only) can pardon sin: The Pardon of Sin is his Act; his proper, and peculiar act; He can do it, and none can do it but Herald We read Remission among his royal Titles; is not this then one of the Depths of God? Thus (Exo. 34.7.) Forgiving iniquity transgression and sin. Here are three words about sin: As if GOD would not only pardon all Sinners that cordially repent; but also all kinds and degrees of sin whatsoever; by what names or titles soever they be styled, upon cordial Repentance, which is (virtually) included in the Promise of Pardon. Is not this manifest beyond all modest contradiction, that not one can be a Pardoner of Sin, but he who is vested (v. 6.) with these preceding glorious Qualifications▪ Jehovah; Jehovah God; merciful and gracious; long suffering, and abundant in goodness and truth; keeping mercy for thousands; forgiving iniquity, transgression and sin: Is not this now one of the Depths of God? To offer Works for the Pardon of Sin, is the worst SIMONY in the World. For a trembling and a troubled Soul; a doubting and a drooping Soul; a desponding and despairing Soul, to see and read his Name in an Act of Oblivion, and Indemnity, and that of Gods own making, is not this then one of the Depths of God? The Pardon of Pope Alexander the sixth (though it was for thirty thousand Years) was not worth two Sparrows, and yet they were sold for a Farthing. 'Tis the God of Gods that gives Pardon to those that believe, and that gives FAITH to believe that Pardon. 'Tis the God of Gods that gives Remission of Sin to those that repent, and that gives REPENTANCE for Remission of Sins: Is not Remission then one of the Depths of God? We read of a Servant (Mat. 18.24.) Who ought to his Sovereign ten thousand Talents. A considerable Sum here seems to be. If a Talon (according to the lowest Computation) be three hundred pounds of Money; and if ten thousand times three hundred be three Millions; then these three MILLLONS are forgiven as a Debt of three MITES: Is not Remission then one of the Depths of God? For a Person to be mourning, till it can mourn no more; Yea, after that mourn, that it hath no more mourned; and for Christ then to say to this Person, as he did to that City-Sinner, (Luke 7.48.) Thy sins are forgiven; Is not this one of the Depths of God? For Persons to be afflicted, tossed with tempest, and not comforted; and for Christ then to say to these as he did to them, (Jo. 16.33.) In me ye shall have peace; is not this one of the Depths of God? For a Person to be days and nights in the Deep, and to be crying out there, my SINS are not only innumerable, but also unpardonable; and for God then to say to this Person, as he did, (Isa. 43.25.) I, even I am he that blotteth out thy transgressions for mine own names sake, and will not remember thy sins; is not this one of the Depths of God? For a Person to be without Sun-light; without Moonlight; without Starlight: Not only without full Shines and Smiles; not only without the lest Glance of a reconciled Eye, and Glimpse of a reconciled Face; but also without a Commemoration that ever God was gracious; that ever God and the Soul (in a Promise) sweetly and savingly met; and for CHRIST then to say to this Person, as he did to that Woman, (Mark 5.34.) Go in peace, and be whole of thy plague; is not this one of the Depths of God? A Depth of God REMISSION enters now; Where is the Man that will not this allow? Who hath been sailing by the Gates of Hell, And (truly) then could not his PARDON spell? Sins (against Man) may all forgiven be By Man Himself, as Sages do agree. Sins (against GOD) are All by God alone Forgiven Man, that He may change his Tone Of Sorrow to a Tune of Joy; and sing HOSANNA unto Christ the Churches King. 'Tis not Pope Joan, nor John can (thus) forgive, But JESUS; that Man may not die, but live. Let all forgiven one's herein accord, Forgiveness is a TITLE of the Lord. Oh chiefest Christ! with both Eyes do I see, Like to three MITES, three MILLIONS are to Thee; And (freely) Thou hast now forgiven Me. Oh! to the Root of this accursed Tree, Lay now thine AXE, I beg on bended Knee, For (greatly) long I sinless now to be. SATISFACTION. Satisfaction, that's one of the Depths of God. Is there any constant Satisfaction in this Region of Vicissitude? If any ask (saith Caryl) what Satisfaction is; it is to have our Fill: Is not this then one of the Depths of God? ALEXANDER M. had the World for his Empire, yet not satisfied, for he thirsted after another world to conquer: Is not Satisfaction now one of the Depths of God? There is a twofold Satisfaction; as to God; and as to Man. As to GOD. 'Tis not Man that satisfieth God. Quoad Deum. The Papists say (but they are Liars, and given up to believe a Lie, which borders upon Hell) that We (by our Sufferings) in some part satisfy the Justice of God. But Man cannot satisfy God. That there is a Deficiency in all that Man doth, in order to the Pacification of infinite IRE, and Satisfaction of infinite JUSTICE, is evident, and easily evinced by these three Reasons. Because whatsoever Man doth, is a Debt before he doth it. All our Duties are Debts before we perform them. Thus (Luke 17.10.) When ye shall have done all those things which are commanded you, say, We are unprofitable servants: We have done that which was our duty to do. This doth not assert a Possibility of complete fulfilling the Law (as some Popish Expositors abuse the TEXT) but Christ speaks it by way of Confession. Can we pay the Debt of Sin by those Duties which were due, though Sin had never been committed? Let those that dream of meriting, renounce their Interest (in) and Claim (unto) Grace, for Grace and Merit are incompatible. Because all is imperfect, and impure, that Man doth. Thus (Exo. 28.38.) Aaron must bear the iniquity of the holy things. Holy things, yet iniquity in them. There is a considerable difference between a sinful Action, and SIN in an Action. Here were holy things in the Matter of them, yet iniquity in the Manner of performing them. The Services of Man smell of the Vessel through which they pass; and taste of the Cask into which they are put. There is a Stamp of our Sinfulness even upon our holy things; and can that which is sinful satisfy for Sin? Because the Works of Man want the STAMP of divine Designation for that purpose. God, hath no where set up the Righteouness of Man, as Satisfaction for the unrighteousness of Man. The Crucifiction of Christ had not delivered from Damnation, had it not been written in the Volume of the Book. Thus (Heb. 10.7.10.) Then said I, Lo, I come (in the Volume of the book it is written of me) to do thy Will, oh God By the which will (of the Father) we are sanctified, through the offering of the body of Jesus Christ once for all. Sanctification (here) may be taken for Salvation, and all in a Tendency unto Salvation. The Obligation of the SON could not have saved us, without the Ordination of the FATHER. There is nothing satisfactory, but what the Law, or the Will of the Lawgiver makes; or agrees to accept as satisfactory. In the Volume of the Book (saith Caryl) there is nothing written, which appoints Man such a Work, and therefore he cannot do it. Had Man performed perfect righteousness, he could not have satisfied infinite justice, unless God had said he would accept that way of Satisfaction. The highest, and holiest CEDAR upon Earth, by all his Actions and Passions, cannot satisfy the Justice of God for (one) Sin. This person (of greatest Grace and Gifts) may say as he did (Job 7.20.) I have sinned, what shall I do unto thee? I cannot satisfy thy Justice; I cannot pacify thine Ire; nor can I evade thy Power. I cannot get away from thee; I cannot rescue myself from under thy hand. As to MAN. 'Tis not Man, but God-Man, who satisfieth God and Man. 'Tis God-Man that satisfieth God. The Socinians (among many notorious and prodigious Errors) have this Capital, and Cardinal one, denying the Deity (of) Christ, and Satisfaction (by) Christ. Theanthropos. Though God will not be satisfied (by) Man, yet he will be satisfied (for) Man, through that Christ who is GOD-MAN. If the true meaning of giving Satisfaction to God, be to do, or suffer, so much as may be justly sufficient to the Vengeance of him that is angry, than who below Christ (God-Man) can satisfy God for Man? Is not Satisfaction now one of the Depths of God? If Satisfaction to God be the Effect of Action, or Passion, or both; required for the answering of Sins; by him who had Right, Authority, and Power, to require, exact, and inflict Punishments for them, than who below a Christ (God-Man) can satisfy God for Man? Is not now Satisfaction one of the Depths of God? If CHRIST made Satisfaction for Sin, he did it either as God; or Man; or, as God and Man: Now, he made Satisfaction as God and Man. Thus (Acts 20.28.) Feed the church of God: Here is the Divinity of Christ. Which he hath purchased with his own blood. Here is the Humanity of Christ. That which appertaineth to Christ's Humanity, is here attributed to his Divinity; because of the Union of the two Natures in one Person; and Communion of Properties. So (1 Jo. 3.16.) Hereby perceive we the love of God: Here is the Divinity of Christ. Because he laid down his life for us. Here is the the Humanity of Christ. Christ was GOD, that he might Satisfy, and MAN that he might Suffer. As Man had sinned, so God was offended; Now Christ was God and Man, to satisfy God for Man. Though, the word (Satisfaction) be not (Syllabically) legible in the sacred Scripture, save in this only one place, (Num. 35.31, 32.) Ye shall take no satisfaction for the life of a Murderer, which is guilty of death, but he shall be surely put to death. And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. Yet, there are some words which amount to a SATISFACTION. Thus (Eze. 16.63.) That thou mayest remember, and be confounded, and never open thy mouth more, because of thy shame, when I am pacified towards thee, for all that thou hast done, saith Jehovah God. Now if God may be pacified, than he may be satisfied: But God may be pacified. So (Col. 1.20, 21, 22.) And by him (having made peace through the blood of his Cross) to reconcile all things to himself, whether they be things in earth, or things in heaven. Heaven and Earth (by Sin) were set at Variance, and the Creatures in them; but CHRIST (by the bloody Oblation made of himself upon the Cross) hath caused an Unity, not only between God and Man, but also betwixt Men and the Angels that are in Heaven; as also the Creatures that are upon the Earth. But what follows? And you that were sometimes alienated, and enemies by the mind in wicked works, yet now hath he reconciled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the body of the flesh of himself, through the death, etc. So the Greek. Now, if God may be reconciled, than God may be satisfied: But God may be reconciled. So (Rom. 5.10.11.) For if when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled we shall be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement. By whom now (in this time of the Gospel) saith Toletus; Deo facti sumus Amici. we are made Friends with God, saith Vatablus. Now, if God may be atoned (or reconciled, for they are SYNONOMA'S) than God may be satisfied: But God may be atoned. The Blood of Christ, is the Blood of Atonement. Now, when God is once satisfied, he will not demand another Satisfaction. If Christ hath worn up the Rod to the Stump, and cast it into the Fire, then 'tis no more to be remembered: Is not Satisfaction now one of the Depths of God? 'Tis God-Man that satisfieth Man. Man cannot satisfy Himself, nor can he satisfy Another. All (of) the World, and all (in) the World, will not fill an Eye, nor an Ear; (Eccle. 1.8.) how then should it fill the HEART, which is the vastest thing in the World? If not the outward Senses, how then the inward Affections? Is not Satisfaction then one of the Depths of God? A Man sees more than he can eat, drink, wear, or bequeath, and yet not satisfied; is not Satisfaction now one of the Depths of God? A wooden-loaf; or silver-loaf; or golden-loaf, will not satisfy a hungry man, who is ready to pray upon his own Flesh; this man must have BREAD: Is not Satisfaction now one of the Depths of God? The Dainties and Delicaces of the World; the Dignities and Diadems of the World; the Grandeur and Glory of the World; the Plenty and Prosperity of the World; the Puff and Popularity of the World, will not satisfy a Soul sailing by the Gates of Hell, and crying out of the Depths; it must be a CHRIST (with) whom the Soul is satisfied; and it must be a CHRIST (by) whom the Soul is satisfied: Is not Satisfaction now one of the Depths of God? None (but) Christ, was the Cry of the Martyr. None (to) Christ, was the Cry of the Psalmist. Children, or I die, (Gen. 30.1.) was the Cry of Rachel; a Sheep as the word signifieth. A Christ or I die; Yea▪ a Christ or I am damned, is the doleful Ditty and Dialect, of a convinced, or converted Soul; of a dark, or doubting Soul; of a despairing, or desponding Soul; of a tempted, or troubled Soul. He that loveth silver, (Eccle. 5.10.) shall not be satisfied therewith, nor he that loveth abundance with increase: Is not Satisfaction then one of the Depths of God? A wicked man is never satisfied. HAMAN (making Uproar, as the word signifieth) was advanced by Ahasuerus above all the Princes; he calls his Friends, and Zeresh his Wife; he tells them of his Riches; the Multitude of his Children; and of his Promotion, yet not satisfied: Is not Satisfaction now one of the Depths of God? AHAB (King of Israel) yet not satisfied: Naboath, must part with his Vineyard, or part with his Life: Is not Satisfaction then one of the Depths of God? 'Tis possible for a Man to have Lust and Life; to have Honour and Health; to have Wisdom and Wealth, and not satisfied: Is not Satisfaction then one of the Depths of God? 'Tis possible for a Man to live in a full House; to sit down at a full Table; to have full Bags and Barns; to have full Coffers and Closets, and not be satisfied, but have many empty Corners in his Soul: Is not Satisfaction then one of the Depths of God? And, as a (godless) man is never satisfied, so a (godly) man is never satisfied but (by) CHRIST; or (with) Christ; who hath such Variety served in continually; and such Suavity in that Variety, that the Soul is no longer satisfied than it is with Him: Is not Satisfaction now one of the Depths of God? The WORLD at (most) is not big enough, and at (best) is not good enough to fill, or satisfy the Mind of Man; but Christ (the Charmer, and Stiller of the Soul.) must say, (Jer. 31.3.) I have loved thee with an everlasting love: Is not Satisfaction then one of the Depths of God? There are some who have as many Bags and Barns; as much Honour and Health; as much Wine and Wealth, as they can tell what to do with; Yea, they know not what to do with all these, and yet are not satisfied: Is not Satisfaction then one of the Depths of God? What (of) the World, and (in) the World, can give Quietness, when CHRIST (the Sun of Righteousness) goes down upon the Horizon of the Soul? Is not Satisfaction then one of the Depths of God▪ The HEART (saith the Anathmost) is a Threesquare, and nothing but a Trinity in Unity, and an Unity in Trinity can satisfy this; Is not Satisfaction now one of the Depths of God? The Will of the Father; the Worth of the Son; the Work of the Spirit; the Father purposing; the Son purchasing; the Spirit perfecting, are only able to satisfy a Soul like a (troubled) Sea: Is not Satisfaction then one of the Depths of God? It is a good Observation that the World is round, but the Heart of Man is triangular; so that all the GLOBE of the World will not fill the (triangular) Heart of Man: Is not Satisfaction then one of the Depths of God? Another Depth of God is SATISFACTION; So let it pass, not meeting with Retraction. Man (by his Lapse) disgusted Majesty; But Christ was GOD that He might satisfy. That Christ might suffer, he was MAN also; That Ish and Ishah might to Heaven go. Oh GOD and MAN! my Silver is but Tin; My Gold but Brass, that will not go for Pay: All DUTIES (then) cannot for any Sin, Be satisfying Justice for a Day. Christ satisfies as God; or Man; or both: He (not as God, or Man) but GOD-MAN doth. Oh God and Man! the Service must be Mine; But all the Satisfaction must be Thine. There is a Difference (without a Fraction) Between the SERVICE, and the SATISFACTION. The Service, that is mine; and 'tis decried: The Satisfaction thine; and not denied. As GOD is satisfied, so is MAN By Jesus Christ: 'Tis He, no other can Atoner be of more than (finite) Ire; 'Tis He that plucketh Souls out of the Fire. Oh GOD and MAN! all Riches and Relations, But Ciphers are without Significations. All Duties smell so (rankly) of the Cask, To satisfy 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 Freegrace, and (consequentially) one of the Depths of God? God doth not justify 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 Woe to that Man who justifieth the ungodly. God, would not justify the ungodly, but for the righteousness of another, and shall we justify the ungodly in their own unrighteousness? God justifies the ungodly, not (in) their Sins, but (from) their Sins, through 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 Jedidiahs, 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 Honeycomb? Being justified freely by his grace, through 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 mere 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 mere 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 'tis external, which is Redemption. Being justified freely by the grace of himself, through 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 etc. 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; 'tis an Emphatical SO; a SO to a wonder; a SO 'tis above all wonder. This (So) signifieth the Vehemency of his Love, saith chrysostom. 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 justification 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 through faith: By grace: Favore Dei gratuito, Zanchy. By the Favour of God without reward, or hope of recompense. Ye are saved. Ye are justified; so Tirinus. Through 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 yourselves. 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) calls 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 Fly (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 justify ourselves that we are righteous, is worse than all our unrighteousness. JAH, hath no Respect to our Righteousness in the business of Justification; is not this then one of the Depths of God? 'Tis 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 unrighteousness, 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 linen and woollen. 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 Gloss 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 Utility, 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 Controversy 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. 'Tis 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 justify 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 believed 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 authentic God, or Man? Resp. There's a twofold Justification; before God, and before Man. Before GOD. Thus Works cannot justify. 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 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 'Tis put for the Body, it being the Matter of it. Synecdoche Membri. 'Tis also put (as a part) for the whole man. Here the word (ALL) joined 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; 'tis the righteousness Of JESUS intervening with the Flag; Man's righteousness 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 (through Grace) delight in sacred Story; Lord righteous me account to Life and Glory. Oh dearest JESUS! is my Sin made Thine? Then is thy righteousness 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? Unto 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 belief of Truth. Faith layeth hold, not on a Lie, 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 entailed upon Holiness; and Glory be entailed upon Grace; and Salvation be entailed 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.) Fellow peace with all men, and holiness: Here is an Apostolick-Exhortation unto following peace and holiness. Fellow, or (as the propriety of the word is) persecute; that ye may arrive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and attain the highest Degree of Grace. Fellow Peace and Holiness, as a Hunter his Prey, who pursues it, till he takes it. The word doth not simply signify 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 . 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 etc. 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. 'Tis 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 through a VEIL, as before under the LAW; so Capellus. Not through so many Ceremonial Shadows; Grotius. Beholding as in a glass: He proceeds with the Allegory of the Covering; and compares the Gospel to a Glass. 'Tis but one word in the Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glory of the Lord: The knowledge 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 'tis 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 unman 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 Chameleon, of whom 'tis storied, that it changeth itself 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 'tis 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 Custom; 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 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 shall appear we shall be like him: when he. When Christ. Shall appear: Shall 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 shall be like him, not only in Sanctity, but also in Eternity, and Felicity; so Grotius. Et Aeternitate, et Beatitudine. We shall be like him in eternal Glory, of Soul, and Body; so Gomarus. In Immortality, and Splendour. For we shall see him as he is. The Beatifical Vision is seeing as HE is; or seeing FACE to FACE; which Vision will 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 shall see him (as he is) there will be no need of these Glasses; these Glasses (which now reflect him) will be out of Use 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 (full) 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 rejoiced 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 Scholars can as well tell 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 will I seek after; that I may dwell in the house of the Lord all the days of my life; to behold the beauty of the Lord, and to inquire in his Temple. But Ainsworth thus; One thing I have asked of Jehovah, the same will 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 inquire 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 will seek; that I may dwell in the house of Jehovah all the days of my life; to view the pleasantness of Jehovah, and to inquire 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 will 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 dwell. Not only be, but also dwell. But where? In the house of Jehovah. That I may dwell 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 dwell 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 dwell, so he delighted to dwell 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 Arabic. 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 inquire 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 etc. 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 inseparable: Is not Sanctification then one of the Depths of God? Doth not Fame follow Virtue 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 itself? what is (future) Happiness but the ELIXIR of (present) Holiness? Certainly than 'tis one of the Depths of God. Two things may plead Antiquity; the one is Verity, the other is Sanctity. I dare write it as a most serious Sentiment, that Sanctification is not a Web woven out of thine own Bowels; that the whole Frame depends upon God, as the Stream depends upon the Fountain; and as the Beam depends upon the Sun; is it not then one of the Depths of God? We want a thousand times more Grace than we have; Pejor esse nolo; Meliorem esse non cupio. and therefore should be unlike that MONK, who said, I am unwilling to be worse, but I desire not to be better. The Precept of God, and the Practice of Man, must not be Two, but One. It is the Conception, and Deception of the World, that Greatness and Goodness are inconsistent; whereas in some (though but a very few) they have a happy, and a comely Conjunction: Is not Sanctification then one of the Depths of God? SANCTIFICATION cometh to the Test; And Depth of God it passeth with the rest. For Name, and Nature changed now to be; I'll act a MOSES this great Sight to see. A Saul, is Paul; a Persecutor, Preacher: A Sinner is a Saint; a Thief, a Teacher. Felicity, the Subject of the Mind, On SANCTIMONY I entailed find. Oh precious Soul! in running of the Race, I Glory see entailed is on Grace. Still (SEEING) let me see that Man's Salvation. Entailed is on God's SANCTIFICATION. Ah trembling Soul! espouse no Towering Thought; For this I find, when I have (truly) sought, That SANCTITY cannot as Web be wrought From Bowels of our own; and forth be brought. As on the Fountain doth depend the Stream; And on the Sun dependeth every Beam: So Sanctity upon a GOD dependeth; And (greatly) this unto his GLORY tendeth. Is Holiness the Work, and also Will. Of ELOHIM? Oh than this Vessel fill With Grace, that then may into Glory go, When Time into Eterinty doth so! Oh Holy One! Shall I hereafter be (When thou appearest) made like unto Thee? Oh what a SIGHT will this be unto Me! Not (as thou WAST, but as thou ART) to see. Oh Holiest! am not I one of Thine? Be changing (now) this sinful Soul of Mine From Grace to Grace; for this is called GLORY. 'Tis written thus within the sacred STORY. UNION. Union, that's one of the Depths of God. It is not Christ (without) us, but Christ (within) us, that is the Hope of Glory; is not Union then one of the Depths of God? All the spiritual, signal, silencing, sealing Looks, and Loves of Christ to the Christian, run in the Channel of UNION; is not this then one of the Depths of God? Though Communion with Christ may be lessened, yet Union with him can never be dissolved; is not this then one of the Depths of God? What can do the Soul good, unless there be Union with Christ the Head? If Union with Christ, and Satisfaction from Christ, unto infinite Ire and Justice, by his active and passive Obedience, be the only two PILLARS, that must support an (immortal) Soul, leaving a (mortal) Body, certainly then the one (as well as the other) is one of the Depths of God. There is a six fold Union. ESSENTIAL. There is an (essential) Oneness. The Father and the Son are (essentially) One. Thus (John 10.30.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I, and my Father are one. I and (the) Father are one; so the Greek Text. Not only One (as the Arrians have expounded it) in Consent, and Concord; so Maldonat. They are One in Nature; so Piscator. They are One in Power, &c. so Brugensis. The Father and the Son are One in Consent and Will; in Essence; in Power and Dominion. The Son was coequal, coessential coeternal, and con-substantial with the Father. Thus (Phi. 2.6.) Who being in the form of God: There is not a little Contestation with Arrians and Socinians (who deny the Deity and Eternity of Christ) about the true meaning of these words, who being in the form of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here (FORM) to me signifieth an essential, and substantial Form. Who being in the Simi●●●●●… and Image of God; so Tremelius, and the Syriack. Talis, qualis est Deus. Who being such as God; so Beza. Christ, is the Likeness, or Image of God the Father; not accidental, for in God there are no ACCIDENTS; but subanstial, and essential; so Zanchy. But what follows? Thought it not robbery to be equal with God. There is also a great Controversy concerning these words. He thought it not robbery; Not Pillage, and Ravine; so Erasmus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be equal with God. Christ (though in the Form of God) made it not a matter of Triumph, and Ostentation, to be equal with God. Christ (saith Grotius) hath not boasted of his power. 'Tis a mighty Text and Truth, that the Son, and the Father are One: For this word (One) confutes Arrius, who denied Christ's eternal Divinity: And this word (ARE) confutes Sabellus, who denied a Distinction in the Deity. PERSONAL. There is a (personal) Oneness. The two Natures in Christ (Divine and Humane) make one Person and Passover; one Surety and Saviour; one Minister and Mediator: Thus (1 Tim. 2.5.) For there is one God: Not only of the Jews, but also of the Gentiles. And one Mediator between God and Man: One MIDLER of God and Men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek. The Man Christ Jesus. He doth not add Man, to exclude the Divine Nature from the Mediatorship, but (emphatically) to demonstrate that Nature, in which he gave himself a Ransom for us, of which he speaks in the next words. Thus (v. 6.) Who gave himself a ransom for all. For though the Ransom was paid by him who is God, or had a Divine Nature, yet (saith Caryl) it was paid in the Manhood, or Humane Nature only. The Humane Nature was the Matter of our Ransom, but the Divine Nature, yet (saith Caryl) it was paid in the Manhood, or Humane Nature only. The Humane Nature was the Matter of our Ransom, but the Divine Nature gave Worth and Weight to it; gave Value and Validity to it. TYPICAL. There is a (typical) Oneness. Thus (Gen. 7.1, 2, 3.) Noah, and all his House, were to go into the Ark, and be One there. He was to take also of clean Beasts by Sevens, the Male and the Female: Of Beasts not clean by Two's, the Male and the Female. Of Fowls also he was to take by Sevens, the Male and the Female. These, were to be taken into the Ark, and to be One there. METAPHORICAL. There is a (Metaphorical) One-ness. This is three fold. Artificial. There is an (artificial) Oneness. The Foundation and the Fabric are (artificially) One. There is the Foundation, and the Superstructure: The Superstructure consists of many Lofts, and Stories, but the Stress of all is laid upon the Foundation; for the Foundation and the Fabric are One; artificially one. Thus (Zach. 4.9.) The hands of Zerubbabel have laid the foundation of this house; his hands also shall finish it. This is an EMBLEM of the UNION between Christ and the Church. As He is the Foundation, (1 Cor. 3.11.) So She is the Fabric, (Heb. 1.6.) Natural. There is a (natural) Oneness. The Vine, and the Branches are (naturally) One. Thus (John 15.4.) The branch cannot bear fruit of itself except it abide in the vine. This is an Hieroglyphic of the UNION that is between Christ and Christians: As He is the Vine, so They are the Branches, (John 15.5.) Moral. There is a (moral) Oneness. The Husband and the Wife are (morally) One. Thus (Mat. 19.5, 6.) For this cause shall a man leave Father and Mother, and cleave unto his Wife: The word here (CLEAVE) in the Greek importeth to be glued unto: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall be glued unto his Wife: Hereby is intimated the strait knot which is between Man and Wife, as if they were glued together; like two Board's joined together with Glue, which are as firm and close, as if they were but one Peice. Unto his Wife, (not WIVES.) This gives Check to Folygamy. And they twain: Not more. Shall be one flesh. That God, who (in the Creation) made Two of One, did (by Marriage) make One of Two. This also shadows out the UNION between Christ and the Church: As He is the Husband, (Isa. 54.5.) So She is the Wife, (Rev. 21.9.) Is not Union now one of the Depths of God? PHYSICAL. There is a (physical) Oneness. There is an Oneness between the Head and the Body, which is literal, physical, or natural. The Head and the Body are One, and make (one) Man. Thus (1 Cor. 12.21.) The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you. This is truth in the very Letter; and we are not to understand here by Head and Foot (as the Papists do) the POPE and the CHURCH: Pap●m & Ecclesiam. But by (Head) understand a Cedar in Lebanon; and by the (Foot) understand a Shrub in the Valley. As the little Finger in the material Body, is of Use to that Body; so the lowest, the least, the last Member in the mystical Body is useful to that Body. Doth this not also shadow out the UNION which is between Christ and the Church? For, as He is the Head, so She is the Body, (Eph. 1.22, 23.) Thus, as the aptest Similitudes, Foundation and Fabick, Vine and Branches, Head and Body; so the nearest and dearest Relations, as Master and Servant, Father and Son, Husband and Wife, are improved by the Spirit as Emblems, to shadow out the noble UNION, and Conjunction, that is between Christ, and those that are (actually) His: Is not this then one of the Depths of God? METAPHYSICAL. There is a (metaphysical) Oneness. There is an Oneness that is spiritual, metaphysical, or supernatural. This is two fold: An Oneness between Christians; an Oneness also between Christ and Christians. there's an UNION between Christians. 'Tis pity that Sin should make Two, whom Grace hath made One; that Satan should make Two, whom God hath made One; that Antichrist should make Two, whom Christ hath made One. Eadem velle, et nolle, est firma Amicitia. Friends (acted by the same Principles) will, and nil, the same things. Though we must not unite with (any) in their Iniquity, yet we must unite with (all) that are Christians, in their Christianity. DIVISION, is an ill Companion unto Glory, Perpetuity, and Safety. Did not Dissension in two Brothers make a Gap to the Turks? Did not Dissension of Christians lose Constantinople? In the material and natural Body, there's a constant Amity and Unity, because one Spirit runs through all: Thus should it be in the Metaphorical, and Mystical: For (1 Cor. 12.13.) By one Spirit are we all baptised into one Body, whether we be Jews or Greeks; bond, or free etc. I am of this Opinion (and I care not who knows it) that SAINTSHIP must not be confined within one Party. The new Creature is found in Circumcision, and in Uncircumcision: Yea, as (eminent) in the one, as in the other. Were it not the highest Sacrilege in the World to make a Monopoly of Christianity? Let none (for the future) monopolise that Title of Saints, and godly Party, to any (one) Party. The Devil is pictured with a cloven FOOT; signifying, that 'tis his Work to cause, Divide & Impera. and continue Divisions in the World. Is not this also his Sophistry? Divide and rage; divide, and rule; divide, and reign; divide, and ruin: Is not Union now one of the Depths of God? Is not Division an unholy, and unhappy Weed, which (prodigiously) groweth at this Juncture of Time, and under this Conjuncture of Affairs? 'Tis too connatural unto the best of Men (who are but Men at best) rather to take notice of that which will divide, than of that which will unite, Vis unita fortior. though (united) FORCE be the most forcible; and though Saints in more agree, than wherein they can disagree, and be SAINTS; for they agree in Fundamentals, and only differ in Circumstantials: They differ in Paul, Apollo, and Cephas, but agree in Christ: Is not Union then among Christians one of the Depths of God? Thus (Gal. 3.28.) There is neither Jew nor Greek; there is neither bond nor free; there is neither Male nor Female; for ye are all one in Christ Jesus. In this pure and precious Text, and Truth, there is an Assertion, and an Argument. An ASSERTION. There is neither Jew nor Greek: Is not this written, to check the Pride of the Jews, and to cherish the Heart of the Gentiles? There is neither Bond nor Free: Is not this written to take away the carnal Difference between Professors? There is neither Male nor Female: Is not this also written to take away the base Difference (between the two Sexes) made by the Turkish-Mahomet, when he saith that the Woman (which is the weaker Vessel) hath no Soul to save? An ARGUMENT. For ye are all one in Christ Jesus. Here is an Argument to prevent Distinction upon the Account of Union. No Nation, whether Jew, or Gentile: No Relation, whether Master, or Servant: No Sex, whether Man, or Woman, makes a Difference, for ye are all one in Christ. Jesus. It matters not whether ye be Jews or Gentiles; whether ye be Masters or Servants; whether ye be Husbands or Wives, if ye be in Christ; for ye are all one in Christ Jesus: Is not Union now one of the Depths of God? There's an UNION between Christ and Christians. That there is an Oneness between Christ and the Church; between Christ and the Christian, what is more legible, and yet what is less intelligible? what is more asserted, and yet what is less understood? Thus (1 Cor. 6.17.) But he that is joined unto the Lord, is one Spirit. He that is joined: He that is glued. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not a word (saith Leigh) in all the Greek language, that signifieth a nearer Conjunction than this word. To the Lord: To Christ; so Estius: Who is the Husband of the CHURCH; so Piscator. Is one Spirit. Not essentially, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but accidentally; so Tirinus. Spiritually, and Mystically; so Beza. One in Love; in Consent of Will; in Grace; and in Glory; so Menochius. Thus Friends (Acts 4.32.) are called one Soul; because of the Concord of Souls. 'Tis a Metonymy, wherein the Cause is named for the Effect. He that is one Spirit, is spritually, and wholly Christ's, by Union with him: He is not divided between God and Mammon; Agitur & Regitur. between the Spirit, and the Flesh; but he is led, and governed, by the selfsame Spirit. So (Eph. 2.12, 13.) At that time ye were without Christ— But now in Christ Jesus etc. To be (in) Christ, is to be (ONE) with Christ; and to be (one) with Christ, is to be (IN) Christ, for these are convertible Terms. Christ, and the Soul (out) of Christ are TWO; but Christ, and the Soul (in) Christ are ONE: Is not Union then with Christ one of the Depths of God? So (John 14.20.) At that day ye shall know: At that day: But what day was that? In that day when I shall be raised; so Vatablus. In that day when I shall appear to you a Victor of Death; so Grotius. In the day of Pentecost espicially; so Menochius. In a future life; so Maldonatus. Ye shall know. They knew before, but then they should more gloriously and perfectly know. But what should they then (so) know? The UNION between the Father and Himself; between Himself also and his Saints. That I am in my Father, and You in me, and I in you. Is not Union now one of the Depths of God? So (John 17.21.) That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us. So (v. 23.) I in them, and thou in me, that they may be made perfect in one etc. Here is an Union between the Father and the Son: Thou in me. As the Father and the Son are one by Unity of Essence. (Phi. 2.6.) And by the Deity dwelling in the Humanity. (Col. 2.9.) So by Co-operation, (John 14.10.) Here is also an Union between the Son and the Saints: I in them. And here is an Union between the Saints: That they may be made perfect in one. Is not Union now one of the Depths of God? So (v, 26.— And I in them. Dwelling in them. Now Christ dwelleth in a Christian By a Communication of Nature. Thus (Heb. 2.11.) He who sanctifieth, and they who are sanctified, are all of one: Christ and Christians are of the same Family, and have the same Father. For which cause he is not ashamed to call them Brethren. Though CHRIST did not assume the Person of Abraham, or any other Saint, yet he did assume the Nature of Abraham, and of every other Saint. So (Eph. 5, 30.) We are members of his body, of his flesh, and of his bones. We all: All who are Believers of the right Stock, and Stamp. Are members of his body: ESTIUS. Mystical, which is his Church. Of his flesh, and of his bones. We are Participants of the same humane Nature with Himself. By the Inhabitation of the Spirit. Thus (Rom. 8.10.) If Christ be in you etc. Thus he is by the Spirit. Be in you; as in his Temple, and by his SPIRIT; which (saith Grotius) is called by Tertullian the VICAR of Christ. So (v. 11,)— By his Spirit that dwelleth in you. By the Operation of Faith. Thus (Gal. 3.26.) For ye are all (Jews and Gentiles) the children of God thorough saith in Christ Jesus. So (Eph. 3.17.) That Christ may dwell in your hearts by faith etc. By the Operation of Love. Thus (1 Jo. 4.16.) God is Love: Not only lovely, and loving, but also LOVE: He is so properly, and essentially; so Estius. He is so causally; so Menochius. But what follows? And he that dwelleth in love, dwelieth in God, and God in him. As the Church is one with the Son by Faith, so she is one with the Father by Love: Is not Union now one of the Depths of God? Here UNION in Poem now doth enter: Communion (herein) doth also Centre. 'Tis most prudential (now) to look about us: A CHRIST within us, not a Christ without us, The Scripture saith the Hope of Glory is: And (Ever) will be unto each of HIS. Communion with Christ may lessened be; But UNION shall none dissolved see, Who (once) are One, for they are (ever) so: And certainly shall unto Heaven go. Similitutes, that are adapted best; As Fabric & Foundation (with the rest) But HIEROGLYPHICS are: Yea, those Relations, Who nearest are, and dearest in their Stations, But EMBLEMS are (let no man henceforth doubt) This Union with Christ to shadow out. Lord Jesus Christ, this UNION with Thee, The CHANNEL is; wherein doth run to Me Thy (signal) Favours: All thy Looks are Loves, As unto Me, so unto all thy Doves. COMMUNION. Communion that's one of the Depths of God. When Galeatius (that noble Marquis) was presented with (golden) Temptations, he replied, Let their Money perish with them, that account all the Gold in the World worth one day's Communion with Jesus Christ in the Spirit: Is not Communion then one of the Depths of God? If Communion with a Saint be a HEAVEN on EARTH, what is Communion with a Saviour then? With a Surety then? With a Sovereign then? Certainly this is one of the Depths of God. A Friend to the Body, may prove a Favour to the Soul: Civil Acquaintance, may be of spiritual Advantage; and from Communion with the Saint, some come to have Communion with the Sanctifier. God brings Naomi and Ruth acquainted, and Naomi was Naomi to Ruth; beautiful; lovely; or greatly moving as the word signifieth. That there is such a thing as Communion with the Father, and the Son, is evidently evident; but this is far better experienced, than it can be expressed: Is not this then one of the Depths of God? Thus (1 Jo. 3.3.) Our fellowship is with the Father, and with his Son Jesus Christ. Our Society, Communication, or Communion. Communion with Christ is a COMMUNICATION of Loves from Christ to the Soul: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus (John 14.21.) I will love him, and will manifest myself to him: And Reciprocation of Loves from the Soul to Christ. Thus (Cant. 7.12.) There will I give thee my Loves. Is not this now one of the Depths of God? The infinite Disparity that is between GOD and MAN, made the great Philosopher conclude, that there could be no Friendship between them. Communion with God, is more in Conversation (with) God, then in Contemplation (upon) God; is not this then one of the Depths of God? Thus (1 Jo. 1.6) If we say, that we have Fellowship with him, and walk in darkness, we lie, and do not the truth. So (1 Jo. 2.6.) He that saith he abideth in him, ought himself also to walk, even as he walked. If the Pythagoreans imitate Pythagoras; if the Stoics imitate Zeno; if the Academics imitate Socrates; how much more should the Christian imitate Christ? That God might have Communion with U. S, Christ was made Partaker of the (humane) Nature: Thus (Heb. 2.14.) For as much then as the Children are partakers of flesh and blood, he also himself took part of the same etc. The Children: The Apostles and Disciples; so Tena. The Sons of God, or Godly; so Grotius. Were partakers of flesh and blood; they continue in flesh and blood; so Beza. They are men mortal and miserable; so Estius. Himself also took part of the same &c. In kind; so Camerarius. Without Sin; so Gerhard. That we might have Communion with GOD, we are partakers of the (divine) Nature. Thus (2 Pet. 1.4.) Whereby are given unto us exceeding great, and precious promises; that thereby we might be partakers of the divine nature etc. Not of the Substance of the DEITY, as the Familists say. 'Tis a Fellowship with God in his Sanctity; the Purity that is eminently, and infinitely in Him, is formally in His. 'Tis a Fellowship also with God in his Felicity; i. e. in the beatificial Vision, and Brightness of Glory: Is not Communion now one of the Depths of God? For a Soul to lie (as it were) in the Bosom of God, and, to live (as it were) in the Embracement of God, is not this one of the Depths of God? For a Soul to see the Face of God, and be indulged the charming and ravishing Shines and Smiles of that Face, is not this one of the Depths of God? This Communion with God and Christ, is through the Spirit. Thus (2 Cor. 13.14.) The grace of the Lord Jesus Christ, and the love of God, and the Communion of the holy Spirit, be with you all. Amen. Is Ish without his Pangs, and Panic Fears? COMMUNION (a Depth of God) appears. If this be false, thy Pen may this correct; Of Union Communion's an Effect. Experienced I COMMUNION see, Far better is, than can expressed be. That God may have Communion with His, Of humane Nature CHRIST Partaker is: That We may have Communion with God; And Glory in the burning of the Rod: Of that Nature, which is divine do We Participate: Herein let all, Agree. Oh blessed BRNCH! in Thee was never Leaven: Is Fellowship with Thine on Earth a Heaven? What then is Fellowship with THEE above? Where Faith and Hope survived are by Love. CONVOY. A Convoy of Angels, that's one of the Depths of God. As Pharaoh, David &c, had, so Men (in Capital Letters) now have their Guards: They think themselves safe enough with these, though they be mercenary, and mortal men; howsafe then are they who have a Convoy of Angels, which is one of the Depths of God? Psal. 91.11. For he shall give his Angels charge over thee, to keep thee in all thy ways. For his Angels will he command for thee, to keep in all thy ways; so Ainsworth. So the SEPTUAGINT. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King maleachaiv jetzaweh— lach etc. For his Angels will he command to thee etc. So the Hebrew. Though the Power of God be sufficient to govern us, yet he appointeth his Angels to watch over us, as Soldiers encamped about us. These words were applied to CHRIST when he tempted him (Mat. 4.6.) And no wonder; for, if they belong to all the faithful in general (as Interpreters agree) much more (eminently) unto the Head, and Patron of Believers; who is the Author and Consummator of their Faith, (Heb. 12.2.) God is a Preserver of Men (mediately) by Instuments: He preserves Man by Man; by the Beasts of the Earth, and Fowls of the Air; but (chief) he preserveth Men by ANGELS. For his Angels shall he command to thee. Is not a Convoy of Angels now one of the Depths of God? To keep thee in all thy ways. But (thy) ways must be (his) ways; those ways which God hath given thee to walk in. In all thy Actions; foe Mariana. In thy Affairs prescribed thee of God; so Gejerus. In the ways of the LORD; so Munsterus. This Clause the Devil left out when he laid Siege to the Mediator of the Promise. Is not this Convoy now one of the Depths of God? No Prince in the world (who is not a Saint) hath such a Guard at (home) nor such a Lifeguard when he goes (abroad) as the meanest Saint hath: Is not a Convoy of Angels than one of the Depths of God? So (Heb. 1.14.) Are they not all ministering Spirits, sent forth to minister for them who shall be heirs of salvation? He doth not so much ask as affirm; for the Hebrews improve an Interrogation for the greater Confirmation of a thing. Are not Angels the Ambassadors and Heralds of Omnipotency? Do not these carry COMFORT from his Throne to his Footstool? from Heaven to Earth? Certainly then their Convoy is one of the Depths of God? The best part of Man (even his SOUL) is lower than Angels: An Angel is a (persect) Soul; and a Soul but an (imperfect) Angel: Is not their Convoy now one of the Depths of God? The Schoolmen have a Distinstion between Angels; calling some assisting, which are always before God: Others ministering, which are commanded up and down by God etc. But, 'tis the greatest Folly in the World to be Wise above what is written. If the Nature of Man be nothing but Sin, Quod supra Nos, Nihil ad Nos. and Angels have not any sin at all in their Natures, is not their CONVOY then one of the Depths of God? These Angels are very great, and so (consequentially) is their Convoy; but there is an Angel (ineffably) greater, and so must his Convoy be. Thus (Isa. 63.9.) And the Angel of his presence saved them. Some Jewish Doctors understand here Michael, the tutelary Angel (as they account him) of their Nation. Others, Mitraton, an Harbinger, or Messenger etc. But is not this CHRIST, of whom God speak unto Moses? (Exo. 23.21, 23.) called Jehovah, (Exo. 13.21.) And an Angel, (Exo. 33.2.) But what of this Angel of Angels? He is a Convoy unto all ransomed, and rescued by him. Is not the Convoy of a Christ now one of the Depths of God? Thus (Isa. 27.2, 3.) In that day: At that time, when Caligula's shall be destroyed; when the CHURCH shall be pruned, and purged by Passion. Sing ye unto her a Vineyard of red wine: May not this be the Church (the Vineyard of God) degenerated from her (native) Excellency, and restored to her (primitive) Generosity and Glory? Any Jehovah. I Jehovah do keep it: So the Hebrew: That must needs be kept, which Jehovah keeps; but Christ keeps the Church. I will water it every moment: That it may fertile be, it shall be very often under divine Dews, and Drops. Lest any hurt it, I will keep it Night and Day. Night and Day comprehend all time: To be (therefore) kept Night and Day, is to be kept constantly; to be kept continually; to be kept without intermission: Is not the Convoy of a Christ now one of the Depths of God? So (Zach. 2.5.) And I will be unto her, saith the Lord, a wall of fire in a Compass, or Circuit; and unto Glory will I be in the midst of her. So the Seventy. Unto her: Unto Jerusalem. But what will this CHRIST (who is the Lord of Lords) be unto Jerusalem? A Wall of Fire: The City shall be safe, though it may not have Walls; so Calvin. A Wall of Fire: Not of Mud, though that may be strong; nor of Brick, though that may be stronger; nor of Stone, though that may be strongest; but of Fire. As if God had said, If you want a Wall, I will be your Wall; my immediate Providence shall be your Defence, rather than you should not be defended: Is not the Convoy of Christ now one of the Depths of God? The ROMANS (in their Wars) used to call out the Tutelar-Gods of those Cities they besieged &c. as believing them a stronger Defence to those Places, than Walls, or Forts. What may be said of a Christ then, who hath promised to be a Wall of Fire? Who can batter down a Fire, that is it's own Fuel? Or, who can set up a Ladder to scale the Flames? Is not the Convoy of Christ then one of the Depths of God? And (the) Glory; or (unto) Glory; or (of) Glory, in the midst of her. She shall not only be safe, and secure, though without Walls of Stone, and Brass; though without Towers and Fortifications; though without Ditches and Trenches; but I will also be the Glory in the midst of HERALD They shall sing Praises and Thanks to Me; so Grotius. There will I be glorified; so Menochius. The solid Felicity of Jerusalem (within and without) shall be in me alone, and in my grace; so Calvinus. Is not the Convoy of Christ now one of the Depths of God? Once more, (Psa. 125.2.) As the mountains are round about Jerusalem (to fortify and defend that) so Jehovah is round about his People (to fortify and defend them) from henceforth, even for ever. Is not the Convoy of JEHOVAH now one of the Depths of God? The Trojans had their Palladium; so long as That was safe, They were safe. The Romans had their Ancile, (or Buckler;) so long as that was kept, they were secure. The Isralites had their Ark; so long as that was sure, there was a Defence upon mount Zion. If CHRIST be thine; then thou hast a far better, and a far greater Guard: Is not this then one of the Depths of God? To dissipate the direful Pangs of Fear, A Depth of God a CONVOY doth appear. The (meanest) Saint is guarded far above The (mightst) Prince, that's not a Valley-Dove: Where is the Man who lives without Complaints? The Angels are a CONVOY to the Saints. They Keepers are of These in all their Ways; And will be Keepers of Them all their Days: But These must keep the Ways of GOD; and so Must not aside to right, or left Hand go. The ANGELS are Ambassadors to bring The (timely) Tidings of the greatest KING. These Solace (swiftly) carry from the Throne Unto the Footstool, when 'tis most alone. From Heaven These do carry timed JOY, Unto the Earth, when this is like a TROY. The noblest part of Man is called Soul; Lower than Angels 'tis without Control. An ANGEL is a perfect Soul; but then Imperfect Angels are the SOULS of Men. Angels commanded are by Heavens Sage, A CONVOY unto Saints in every Age. One (greater than all These) is now at hand; At Sea a Convoy, and a Guard at Land. There is the present, and the future Tense; Oh HEAD of SAINTS! be thus to me Defence. But who is this? 'Tis He that beareth Sway: Oh HEAD of ANGELS! keep me Night and Day. Lord! round about me be a Wall of Fire, And qualify me for the Papal-Ire. CONDUCT. The Conduct of God, that's one of the Depths of God. For a Person to walk after the Spirit, and not after the Flesh; to walk (in) the Flesh, and not war (after) the Flesh, is not this one of the Depths of God? Thus (2 Cor. 10.3) For walking in the flesh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Greek. Although we may be Men; so Erasmus. Like to the rest of Men; so Tirinus. As to Infirmimities; so Sclaterus. And Afflictions; so Vorstius. The Building of the Body; so Menochius. Or, the Nature of the Flesh. Though living in the Flesh. We do not war after the flesh. We do not practise a carnal Warfare; so Estius. We do not follow carnal Affections; so Tirinus. We live not after the manner of carnal, and political Men; so Menochius. Is nor the Conduct of the Spirit now one of the Depths of God? For a Person to be indulged the CONDUCT of the Spirit; to live in the Spirit, and walk in the Spirit, is not this one of the Depths of God? Thus (Gal. 5.25.) If we live in the Spirit, let us also walk in the Spirit. Where there is Life, there will be Motion. What the Soul is to the Body, that the Spirit is to the Soul. If there be Life (from) the Spirit, there is also a Life (after) the Spirit. For a Person to be led by the Spirit (in) the way to Heaven, until he be led (into) Heaven, is not this one of the Depths of God? That there is the Conduct of the Spirit is evident. Thus (Rom. 8.14.) As many as are led by the Spirit of God, are the Sons of God. It is not said ruled, but led. When one is ruled by another, Plus est Agi, quam Regi. he acts himself, and his Action is Visible; but when he is led by another, though he may act Himself, yet the Action of the Other is more Visible than his Own. The SPIRIT leads according to the WORD. A Child of God hath the Word (without) and the Spirit (within) for a Guide; is not the Conduct of these then one of the Depths of God? So (Gal. 5.18.) If ye be led by the Spirit, then are ye not under the law. Not under a law of condemnation; for there is no condemnation to those that are in Christ Jesus; who walk not after the flesh, but after the spirit. Rom. 8.1. But, as there is the Conduct of the Spirit, so of the FATHER. Thus (Ps. 27.11.) Teach me thy way, Jehovab, and lead me in a path of plainess, be-, cause of those which observe me. There is also the Conduct of the SON. Thus (John 10.3.) He calleth his own sheep by name, and leadeth them out. Into Pastures; In Pasiva. so Grotius. As Christ is the Leader of His, so he leads these from Earth to Heaven; from a state militant to a state triumphant; through a State of GRACE., to a State of GLORy. Thus (Ps. 73.24.) Thou shalt guide me with thy Counsel, and afterward receive me to Glory. Is not the Conduct of the Father now, and of the Son, through the Spirit, one of the Depths of God? Those (actually) Christ's, are under a constant, and continual Conduct. The Prophet having eligantly, and eloquently expressed a counterfeit, and a true Fast; registers, and transmits' to Posterity this pure, and precious Promise, (Isa. 58.11.) Jehovab shall guide thee continually, and satisfy thy Soul in droughts, and make fat thy bones: Fear not leaness, and wasting of thy body with fasting; thou shalt not be a SKELETON, and look like an Anatomy; for God will make fat thy bones; he will comfort thee, and fill thee with joy both of Soul and Body. Thou shalt not pine by spiritual Fasting, for I will make fat thy bones. But what follows? And thou shalt be like a watered garden, and like a spring of water, whose waters fail not. Whose waters lie not; or deceive not; so the Margin. Thus, the Lord Jesus Christ is a continual LEADER. Did he lead yesterday? he will lead to day▪ Doth he lead to day? he will lead for ever; for yesterday, to day, and for ever, he is the same. There are many Persons who embitter their Sweets; who lay Load upon themselves, and add to their own Burdens; who dig their own Graves by anticipating PROVIDENCE, and not reflecting that sacred, and silencing TRUTH, (Mat. 6.34.)— Sufficient unto the day is the evil thereof. That day will have its care when it comes, and this day hath enough of itself now it is come. The evil thereof. The Vexation thereof; so Scultetus. The Affliction thereof; so Erasmus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Trouble thereof; so Beza. Let the Vexation in that very hour suffice; so Drusius. The Trouble of the day itself will be enough, we need not add to it. Sufficient unto the day is the evil thereof: The evil of Crime, Malum Culpae, et Penae. and of Correction; The evil of Sin, and of Suffering: Ah! saith one, what shall I do when Poverty and Prison come? Ah! saith another, what shall I do when the Plague and the Sword come? Ah! saith a third, what shall I do when the Fire and the Famine come? Ah! saith a fourth, what shall I do when the RACK and the STAKE come? But Soul, do not anticipate Providence, nor so reflect Futurity, as to omit, or intermit present Duty. Thou hast Grace little enough for the Corruption, and Temptation of the present day. Besides, these things may not come while thou art upon the Stage; but if a severe Storm, and stupendious Shower should come, he that leads now, can lead then into Chambers of Serenity, and Security. Or, if he prepares this POTION for thee, he can also prepare Thee for this Potion. If he delivers thee not (from) it, he can deliver thee (in) it: Is not the Conduct now of the Father, Son and Spirit; or of the Father and Son (through the Spirit) one of the Depths of God? The CONDUCT of the Spirit unto me A Depth of God appeareth now to be. This leadeth both the Aged and the Youth, As into one, so into every TRUTH. The Father too of all (sincerely) His, A grac'ous and a gentle LEADER is. 'Tis He that leads in ways of Right'ousness His Isra'lites; the greater, and the less. Christ Jesus too I do a Leader find: And (as to CONDUCT) always in a Mind. 'Tis He that did (alone) the Winepress tread: 'Tis He that doth from Earth to Heaven lead. When mort●● Man is running of his RACE, 'Tis He that leadeth in a way of GRACE.. From a state militant (I clearly see) Unto a state triumphant leadeth Herald Oh Crowned CHRIST! Thou dwellest now above; And yet thy BANNER over thine is Love: From Earth be leading unto Heaven ME, For then there shall no longer Leaven be. CONCURRENCE. Concurrence, that's one of the Depths of God. A Concurrence of all things for Good, is one of the Depths of God. For the Winds to be lofty, and the Waves to be loud; for the Winds to be prodigious, and the Waves to be impetuous; for the Winds to rise, and the Waves to roar; and yet all things to work together for Good, to the Soul graciously interessed (in) Christ, and graciously influenced (by) Christ; it not this one of the Depths of God? Is not Evil as well as GOOD, to be received at the hand of God? Thus (Job 2.10.) Shall we receive good at the hand of God, and shall we not receive evil? The Emphasis of the words (saith Caryl) carries it thus: Shall we receive Good (with Hand, or Heart) at the hand of God, and shall we not (in the same manner) receive Evil? In the fame manner we receive Good from the hand of God, in the same we ought to receive Evil. Good and Evil, are to be alike received, and entertained, from the hand of GOD. As we must receive Good, so we must receive Evil cheerfully; gratefully; reverentially: We must (as it were) kiss the Hand, and take the One, as well as the Other. By (Good) here, we may understand the good things of this life; and by (Evil) here, the bad things of this life. We are not by (Evil) here, to understand the Evil of SIN; for, the Sun shall sooner send forth a Cloud, than God send forth any EVIL, properly taken: So that by (Evil) here, we are to understand the Evil of Suffering, and not of Sin. Now external Evil, as well as external Good, shall be in a happy Concurrence for Good, to the Lovers of God; is not this then one of the Depths of God? As Summer, so Winter; and as fair, so foul Wether, shall (happily) concur for Good, to the Soul given unto Christ, and unto whom Christ is given; is not this then one of the Depths of God? For JOB to lose All, and yet to be no loser at all, is not this one of the Depths of God? Thus (Job 42.10.) The Lord gave him twice as much as he had before. Though this will not hold as to Person, for his Children were the same as to Number; yet this will hold as to Possession, or his personal estate, for that (at ) was doubled. Confideratis, Considerandis. Now (these things considered, and reflected) is not Concurrence one of the Depths of God? If Adversity as well as Prosperity, and Penury as well as Plenty, shall be in a happy Tendency, and Concurrency for Good, to the Soul eternally chosen, and effectually called, is not this then one of the Depths of God? External CROSSES, as well as external COMFORTS, shall (happily) concur for Good unto the People of God; is not this then one of the Depths of God? For Joseph to be in the Jail, and Jeremiah in the Dungeon; for Daniel to be in the Den, and the three Children in the Furnace; and for all this to work together for Good unto all THESE; is not this one of the Depths of God? For the Israel of God to have no Prospect of Deliverance, but of Destruction, without a Miracle wrought by the God of Israel; and for this direful Dispensation to work for Good; is not this one of the DEPTHS of GOD? For Blasting and Banishment; for Fire and Famine; for Impoverishment and Imprisonment; for Pestilence and Penury, to be all (seemingly) working for Evil; and yet all (really) working for Good, is not this one of the Depths of God? Thus (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 shall 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 shall cooperate 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 well as make a Comfort of a Staff; And (dying) in the Face of DEATH may laugh. Thus may a Rod (under a dismal Shade) As well as Staff be then a Comfort made. If CHRIST be mine in Covenant, than I Shall 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 Lion's 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 than 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 believe 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. 'Tis true; Quod DEO placet. for (saith the Apostle, Heb. 11.6.) without faith 'tis 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, till Time goeth into Eternity; if Beleif lives, till 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! through grace I believe; yet Lord (through Grace) I (do) believe; Yet Lord (through Grace) I (would) believe; Yet Lord (through Grace) I (will) believe; help Lord (through 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 believe, 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? Will not Chemists extract Gold out of Silver, or Stones? Will not the Act of Faith (through 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 Labour; hoc Opus. May Spira (though dead) speak? You call upon me to believe; but I cannot believe: Oh how fain would I believe, but cannot! 'Tis easier to keep the moral Law than to believe; for, 'tis (natural) to work for Life: but 'tis (supernatural) to believe for Life: Is not Faith now one of the Depths of God? To believe things incredible; to hope things improbable; and to do things impossible (any other way to be done) they were Luther's WONDERS; and are Mine; and may be Thine. To believe that another will pay my Debts, and bear my Charges; that He will be buffeted, that I may be blessed; that He will be hated, that I may be loved; that He will be crucified, that I may be crowned; that He will be sacrificed, that I may be saved; is not this one of the Depths of God? Did Ulpian complain that there were few true Philosophers? 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 Judgement, is it not then one of the Depths of God? If this be the true Logic 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 entailed upon Faith in the Person of Christ, certainly then this is one of the Depths of God. Thus (Acts 16.31.) Believe on the Lord Jesus Christ: there'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 believe the Church, but we must not believe (in) the Church. 'Tis Christ (and not the Church) that must be believed (on,) and believed (in;) for the Church is not God, but the House of God. And thou shalt be saved. there'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 believe (without) the Scriptures, Credunt (sine) Scriptures ut credant (contra) Scripturas. that they may believe (against) the Scriptures. The Jewel of Faith, can never be kept in a cracked Cabinet; in a crazy Conscience: Is not this then one of the Depths of God? FAITH enters now in Poem; 'tis the Grace That leads the Van of others in the Race. This is a Depth of God, and so will go With (every) Friend; but not with (any) Foe. This is the GIFT of God; this is his Will: And (of all Works) this is the greatest still. This is the Work of Works; an EMPHASIS Deservedly is written over This. The Heart is Cabinet, and Faith a Jewel; Which (through Christ) fails not in any Duel. 'Twas so with PETER, and with many Saints; That (greatly) Comforts might outbid Complaints. FAITH may be shaken (in) the Soul of Man, But shaken (out) of Souls this never can: For Faith must live till the Beleiver dies; When all his TEARS 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 Unity in Trinity, and a Trinity in Unity, is the Mystery of Mysteries; so the Hypostatical Union (or Union 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 coequal, coessential, coeternal, 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 Union 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 GODHEAD, Non mutando quod erat, sed assumendo quod non crat. but by assuming the MANHOOD. Though he became Man, he still remained God. The Godhead became not a Manhood, nor the Humanity a Deity. The Assumption of the Humanity was no Diminution of the Deity. But what follows? And dwelled 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. Full of grace, and truth. Full 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. Full of Grace, or with the chiefest Mercy; and of Truth, or with the Truth of preceding Shadows; so Hammond. Is not the Incarnation of Christ now one of the Depths of God? So (1 Tim. 3.16.) And without controversy: Omnium Consensu, & Confession. 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 Sum of the Gospel, to Sinners in Folio. Believed 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 Palace, 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 Ancient 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 Bosom 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 Being's 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 Prophecy 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 Shepherd's 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 Us: Of Wonders 'tis 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 myself Check, and (with the greatest Reflection, and Trepidation) acknowledge what is a PIGMY to discover this Goshen, or Garden! this Country, or City which hath Foundations! this Mount of Beatitudes! this Palace, 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? Unto 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) Hell, but there are none in Heaven; and if no Sinner there, than 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 darkening 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 God's Abhorrence; if this be the only 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 Hell 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. there'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 shall 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 itself 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: 'Tis 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 Preach. 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 itself, than Sin hath killed thee, and thou hast not killed thy Sin. One Leak in a Ship will sink it: One Wound kills Goliath, though Caesar had Twenty Three before he died: One DELILAH may be as injurious to Samson 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 will 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, shows itself 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 Celestial 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 shall 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? there's sighing in a state of Grace; there'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 shall 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 Veil of Corruption, and Affliction; but (in a state of Glory) this double Veil shall 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. 'Tis true, he that is born in Sin (and so every one is) is also born for Repentance. 'Tis best not to sin, but (having sinned) the next best is to repent. They who believe without repenting, shall repent without believing. 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 well as sing like Larks. 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 Wether of of God's Mercy, as not to know, that when the Sun, and the Wind meet, it will rain. there's a twofold Sorrow, Legal and Evangelical. Legal. There is a worldly Sorrow which worketh death. Thus (2 Cor. 7.10.) But the sorrow of the world worketh death. A Sorrow proper to the MEN of the World, as was in in Cain and Saul; in Achitophel and Judas, etc. But Sorrow of Heart (without Change of Heart) is the Portion of Sinners for ever. Evangelical. As there is a Repentance unto DEATH, so there is a Repentance unto LIFE. Thus (Acts 11.18.) Then hath God also to the Gentiles granted repentance unto life. Unto life; that they may live; so Vatablus, and Cornelius a Lapide. Now Evangelical Sorrow is a Gift of God; wrought by the Spirit and Word of God, in the Heart, and Life of a Sinner; consisting in a confessing (of) Sin; in a sorrowing (for) Sin; and in a turning (from) sin. Is not that person happy, who is concerned in a Call, Cause, and Cross, not to be repent off? Now that Repentance (solely) is not to be repent off, which is a Repentance after a godly manuer; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or (according to God) so the Greek: Which is a Repentance unto Salvation. 2 Cor. 7.9, 10. As it is true; the God of Gods, and Good of Goods; the Being of Being's, and Blessing of Blessings, hath a BAG for the sins of a (believing) Penitent; it is as true; this God and Good, Being and Blessing, hath a BOOK for the Prayers, and a BOTTLE for the Tears of a (penitent) Beleiver. Are not Tears potent Orators? Doth not God read our Hearts in those Lines which Tears draw on our Faces? Are not Tears the truest Rhetoric of a troubled Spirit? Have not these a prevailing, winning SWADA with God, and Man, beyond the loudest, and the quaintest Oratory? One of the ancient Philosophers hath adjudged Weeping unworthy a MAN; and tells us that 'tis only for Women, and Children to weep. But, as there are TEARS of effeminate, and childish Pusillanimity, so there are Tears of Heroical, and Spiritual Importunity. To weep (to) Man, for Fear of Passion (from Man) is indeed below a MAN in CHRIST: But to weep (to) God, when we suffer under the hand (of) God, or Man, doth well become the Sons of Men; even the Best of them. Was not David a Man of Men? a good, as well as a great Man? Who (more) if (so) courageous as He, not fearing the Lion, nor the Bear, nor the Philistine? Who feared not an Host encamping against him? Who feared not though he walked in the Valley of the Shadow of Death? yet he wept; egregiously wept; so wept, as if he would have drowned himself in his own Tears. Thus (Psa. 6.6.) I am weary with my groaning, all the night make I my bed to swim; I water my couch with my tears. I faint with my sighing, I make my bed to swim in every night, I water my Bedstead with my tears; so Ainsworth. jagangti be-anchati, ascheh becol-lailah mittati; bedimgnati gnarsi amseh. I am wearied in my sighing, I will cause to swim in all the night my bed; with my tears my couch I will dissolve; so the HEBREW. There are very many things necessary, but a sorrowing (according to God) is of an indispensable Necessity. Thus (Luke 13.3.5.) Except ye repent, ye shall all likewise perish. Here were some, whose blood was mingled with their sacrifices, v. 1. And others upon whom a tower fell; who were not greater Sinners than others, v. 2. From which Verses may be drawn two Meditations. That we are not to judge of men's (final) Cases, and Conditions, from their (fatal) Casualties, and Calamities. Some are slain by the Hand of MAN, and some are slain by the Hand of GOD. That an Evangelical Repentance is (indispensably) necessary unto Salvation. Except (which except is without any Exception) ye repent, ye shall all likewise perish. Now that which Christ here threatened to the impenitent, was forty years after fulfilled; for Titus (the Emperor of the Romans) on the Feast of the Passover besieged the City; and (having taken it) slew many impenitent Jews as they were sacrificing. That aimed Fury, and incarnate Devil (CALIGULA) used to say of Himself, that he loved nothing better in Himself, then that he could not be ashamed. For a Man to be an ISHBOSHETH, (a man of shame as the word signifieth) and not to be ashamed, is not this sinful, and sad? is not this dangerous, and damnable? Let no man live and die under this Deception, and Delusion, that Evangelical Repentance is obsolete, and antiquated; for, so long as the Ship springs a Leak, we must keep the Pump at work. We must repent so long as we sin. So long as an Issue of Sin is kept open, an Issue of Sorrow must be kept open also. When there is a Cessation of Sin, than (and not till then) there is a Cessation of Sorrow also. It was the sweet Saying of One, I repent all my life, D. Donne. but that part I spent in Communion with GOD, and in doing GOOD. 'Tis time (for things have a sad Aspect, and there's little else but prodigious Judgement in Prospect) to abhor that godless Proverb, Spiritus Calvinisticus, Spiritus Melancholicus. As if a pure Spirit must needs be a dumpish Spirit. The Heart of a Christian is (usually) fullest of Joy, when his Eyes are fullest of Tears. Canst thou think him Melancholic, that hath so good Company Heaven-ward, when, and while thou art Jovial among thy dismal Hel-bounded Company? but, if he weeps, mayst not thou tremble? If he mourns, mayst not thou howl? But as there is a State of Sorrow, so there is a state of Solace; is not then a state of GLORY (which is a sorrowless State) one of the Depths of God? As there is a Wilderness, so there is a Canaan; as there is a Cross, so there is a Crown; is not a state of Glory then (which is a sorrowless State) one of the Depths of God? As, if there be no Sun, there can be no Light; so, Sublatâ Causâ, tollitur Effectus. if there be no Cause, there can be no Effect: If there be no Sin, there can be no Sorrow: Is not then a state of GLORY which is a sinless, and a sorrowless State one of the Depths of God? As there is a state militant, so there is a state triumphant; as there is a state of Misery; so there is a state of Glory, which is one of the Depths of God. This State of Glory is called a CROWN of Glory. Thus (1 Pet. 5.4.) When the chief shepherd shall appear: When Christ Jesus (that great and good Shepherd) shall appear the second time without sin unto salvation. Ye: Not All. Ye Christians, not Anti-Christians; or Psuedo-Christians. Ye Saints, not Sinners; not Sinners (in) your Sins. Ye. Ye shall receive a crown of glory that fadeth not away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is not only Glory, but also a Crown of Glory, which is a Reward of Grace; and is not this then one of the Depths of God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea, an unsadable crown of glory. Each Word hath its weight, and may be read thus: We shall receive that unfadable Crown of (the) or (that) Glory: Is not a state of Glory now one of the Depths of God? 'Tis also called ETERNAL Glory: Thus (1 Pet. 5.10.) But the God of all grace: The Donor of all Grace; and of all Degrees of Grace. But what follows? Who hath called us into his eternal glory by Christ Jesus, etc. Here is a state of Glory; Yea, an (eternal) state of Glory, and is it not one of the Depths of God? A State of Glory is a State of Joy: Not a Step (unto) Joy, but a State (of) Joy; is it not then one of the Depths of God? Thus (Mat. 25.21.23.) Enter thou into the joy of thy Lord. Metonymia Finis, vel Adjuncti. Piscator. Enter into Heaven; the (third) Heaven; a State of GLORY (which is a sorrowless State) and one of the Depths of God. It is not said by Christ, let the Joy of thy Lord enter into Thee, but enter Thou into the Joy of thy Lord. Intimating, that the Joys of Heaven are so many, that they are not comprehended in the Soul of MAN. This Joy of the Lord, is the Joy that Christ himself provideth, and which Christ himself enjoyeth: Is not this then one of the Depths of God? The Joy of the Lord, and a State of Joy, are convertible Terms. Severinus (that Indian Saint) was heard to say (upon his Restauration from the Confines of Eternity) thus: Oh my GOD! do not for pity so overjoy me; if I must still live, and have such Consolation, take me to Heaven. Is there such Joy in a State of Grief? What Joy then is there in a State of Glory (which is a sorrowless State) and one of the Depths of God? A State of Glory, is a State of so great JOY, that no Geometrician can measure it; no Arithmatician can number it; no Logician can define it; and no Rhetorician can express it: Is not then this State (which is a sorrowless State) one of the Depths of God? When Aug. (in a nigh Speculation) endeavoured to express celestial JOY, Quid agis? he was asked by a grave old man, what dost thou? Aug. what dost thou? A Man may as well draw in all the Air in the World with one Breath, as to express (to the Life) what thou art now about; not that there is Want (of) Words, but Wants (in) Words to express it: Is not then a state of GLORY (which is a sorrowless State) one of the Depths of God? The chief City of Persia was Shushan. Believe it: Heaven, is a Shushan (a City of Joyfulness, as the word signifieth:) Is it not then not only (one) of the Depths of God, but indeed (the) Depth of God? It was Mrs Bretterg that said it, oh the Joys! the Joys! the Joys that I feel! They be wonderful; they be wonderful; they be wonderful. Is Joy (below) thus? what is Joy (above) then? Certainly this is one of the DEPTHS of GOD. In Hell, there's nothing but Hell; in Heaven, there's nothing but Heaven; certainly then a state of Glory (or Heaven) is one of the Depths of God. Mr Bruen (a little before his Death) being asked, whether his Consolations did abound in the midst of his Afflictions; answered, Yes, I bless God, and far exceed them. Oh my Soul! Is there such Consolation before Death? what Joy then will there be in a state of GLORY (which is a sorrowless State) after Death? Is not this then one of the Depths of God? I have read of one, Pedcock. who (after his Dissertion) said, the Sea is not fuller of Water, nor the Sun fuller of Light, than my Heart is full of JOY: Yea, the Joy that I feel is incredible. Was it thus here? what then will it be hereafter? which necessitateth this Concession that a state of Glory (which is a sorrowless State) is one of the Depths of God, Aug. If one may be credited herein, he saith this: If one DROP of the Joys of Heaven should fall into HELL, it would swallow up all the Bitterness in Hel. The Joy of Grace, is, when the Lord is with Us: The Joy of Glory, is, when We are with the Lord: Is not a state of Glory then (which is a sorrowless State) one of the Depths of God? As the Sorrow of the Soul is the (greatest) Sorrow; so the Joy of the Soul is the (greatest) Joy; but the (Greatness) of this Joy will be in a state of Glory: Is it not then one of the Depths of God? WARLESS. A State of Glory is a Warless state; is it not then one of the Depths of God? If all Aceldema's be Bochims'; and none fit for Places of Weepers, than Fields of Blood; certainly then a State of Glory (which is a warless State) is one of the Depths of God? Nulla Salus BELLO, Pacem te possimus omnes. If Peace be better than War, Pax potior Bello. and so far to be preferred before Victory itself, as the End is better than the Means; certainly then a state of Glory (which is a warless State) is one of the Depths of God. The Sage of Israel saith (Eccl: 3.8.) There is a time of war, Nomen Pacis desiderabile. and a time of peace. If the Name of PEACE be desirable; witness the late (intestine) War in England, that's fresh in many Memories; and which was attended with such Cares and Crosses; with such Calamities and Cruelties; with such Devastation and Depopulation; with such Barbarity and Blasphemy; with such Theft and Treachery; with such Rape and Ruin: Certainly then a state of Glory (which is a warless State) is one of the Depths of God. The Effect of WAR is Waste. 'Tis said of the Turkish-War, that where the Horse of the grand Signior sets his Foot no more Grass will grow; he makes Havoc of All. There is War upon EARTH; in (many) if not in (most) parts of the Earth; but there is no War in HEAVEN: There is Peace; pure Peace; perfect Peace: Is not then a state of Glory (which is a warless State) one of the Depths of God? That we call (Civil War) is the most barbarous; for the Father riseth up against the Son, and the Son against the Father; Brother against Brother, and Tribe against Tribe. What Expressions are so horrible and terrible, as to delineate the Barbarity (especially) of an intestine WAR? Shall I mention the Dragon of Pliny, sucking out the Blood of the Elephant, till the (dying) Elephant (by his Fall) crushed the Dragon to Death? Shall I mention the EMBLEM of Philip (Duke of Burgundy) being Flint and Steel, beating one upon another until both are wasted, producing no other Issue but Fire? Shall I represent (Jer. 13.12, 13, 14.) the earthen Bottle of the Prophet? A Passage not to be read with dry eyes, if the FACE of Things (which hath so tremendous an ASPECT) be duly reflected. PAX oped ma Rerum. But a state of Glory is a warless State, and one of the Depths of God. If Nat●onal Peace be cried up forth best of Things; if Sin, Satan and War, have all one Name, and EVIL be the best of Them; if the best of Sin be Deformity; the best of Satan be Enmity; and the best of War be Misery; certainly then a State of Glory (which is a warless State) is one of the Depths of God. It was prophesied long since (by the Prophet of Prophets) and is now fulfilled in our ears, Ye shall hear of wars and rumours of wars, etc. Mat. 24.6. What Paradise is there under Heaven, that a lasting WAR will not turn into a Wilderness? Is not every Siege, the Funeral of a City? every pitched Battle a Massacre? every Army an armed Fury? Certainly thena state of Glory (which is a warless State) is one of the Depths of God. If the bare Names of a Political Peace and War, carry to every man's Understanding (not defective in his Prudentials) a Summary, or Collection of all temporal Mercies, or Mischiefs; certainly then a state of Glory (which is a warless STATE) is one of the Depths of God. Rara Fides, Pietasque Viris, qui CASTRA sequuntur. If War be that miserable Desolation, which finds (before it) a Land like Eden, and leaves it, (behind it) like Sodom and Gomorra; a desolate, and forsaken Wilderness; certainly then a state of Glory (which is a warless State) is one of the Depths of God. WANTLESS. A State of Glory is a wantless state; is it not then one of the Depths of God? If it be a Curse to be poor in the possession of Riches; (Eccl. 5.10.) and an Affliction to be poor for want of Riches; (John 12.8.) Certainly then a state of GLORY (which is a wantless State) is one of the Depths of God. He, that hath fewer Eyes (according to the Mythology of the Poets) than Argus had, may now see Poverty coming in like a (prodigious) Torrent; as if it would bear down, and break down all before it: Is not then a state of GLORY (which is a wantless State) one of the Depths of God? There are Wants upon Earth, but not in Heaven. The Disciples were poor; very poor: Though they had (great) Treasure in their Hearts, they had (little) in their Houses. Thus (1 Cor. 4.11.) Even unto this present time we both hunger and thirst: Here is a Recital of the principal Discommodities of Life, from whence the rest of that kind are intelligible. And are naked: While others are in their Robes, they are in their Rags. And are buffeted: Though they wanted meat, drink, and , yet they had blows and stripes. And have no certain dwelling place. Here is Hunger and Thirst; here is Nakedness and Buffeting. But is here all? No; there's another Dish of bitter Herbs yet behind: After all this, they have not a certain place wherein to hid their Heads. But now a state of Glory is a wantless STATE, and one of the Depths of God. Yea, as it was with the Disciple, so it was with the MASTER. Thus (Mat. 8.20.) The Foxes have holes: He doth not say Kings have Palaces, but I have none; but the Foxes have holes. And the Birds of the Air have nests: Places of abode; shelter in trees; or other convenient receptacles. But the Son of Man hath not where to lay his head. Whether CHRIST (the Creator of all things) lived in a hired house, or lodged with his Disciples, I determine not. Here is the (terrene) State of the Servant, and of the Master: Is not then a state of Glory (which is a wantless State) one of the Depths of God? There may be Wants to (many) upon Earth, but there are no Wants to (any) in Heaven. There may be Wants to (many) in the Kingdom of the Son, but there shall be no Wants to (any) in the Kingdom of the Father. There may be Wants to (many) in a State of GRACE., but there shall be no Wants to (any) in a State of GLORY; Is not this now one of the Depths of God? PERSECUTIONLESS. A State of Glory is a persecutionless state; is it not then one of the Depths of God? Is Persecution a Novelty? No; the first Man that ever died, died a MARTYR: Is not now a state of Glory (which is a persecutionless State) one of the Depths of God? Utere Jure tuo (Caesar) Sectamque LUTHERI, Ense, Rotâ, Ponto, Funibus, Igne NECA. Great Caesar! thou dost now the Sceptre sway; Act like a Cain; the Sect of Luther slay: Let That be Object of thy (Royal) Ire. By stabbing; wheeling; drowning; roping; Fire. This was the Diabolical DIALECT then; and should it be so now the World is grown so grey, I should join Issue with Luther; who saith, that CAIN will be killing his Brother ABEL to the end of the World; but He is most (bloody) in his old days. May not this be the Motto of the Palmtree? The more Weight, Depressa resurgo. the more Height: Like the Children of Israel, the more they were afflicted, the more they multiplied: But now a state of GLORY is a persecutionless State; and is it no● then one of the Depths of God? We may read (if we can read) of a great persecution (Acts 8.1.) against the Church which was at Jerusalem: That this Persecution (Ch. 11.19.) arose about Stephen: Is not now a state of GLORY (which is a persecutionless State) one of the Depths of God? It was Cardinal Farnesius who desired to wade in the Blood of the Lutherans up to his horses Bridle. This also was the Cry concerning Jerome, let him be burned; let him be burned: But there's no Persecution in a state of Glory; and is it not then one of the Depths of God? There hath been very (great) Persecutions on Earth, but there is not the (lest) Persecution in HEAVEN. He, who was a Persecuter, (Acts 9.5.) was also persecuted, (Gal. 5.11.) A state of Glory is the Presence of all Good, and the Absence of all Evil; is it not then one of the Depths of God? There is not a Persecutor in Heaven: All Persecutors are (on) Earth, or (in) Hell, so living, and dying. there's not a Cain, nor a Caligula in Heaven; not an Ishmael, nor a Julian in Heaven; not a Pharaoh, nor a in Heaven: Is not then a state of GLORY (which is a persecutionless State) one of the Depths of God? 'Tis written of Fulgentius, that (in the midst of his Sufferings) he used to say, Plura pro Christo toleranda. We must suffer more than this for Christ. The Will of God must be suffered as well as done; There must be Passion as well as Action; and as there (must) be doing, so there (may) be dying. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus (2 Tim. 3.12.) All that will live godly in Christ Jesus shall suffer persecution. Or (according to the Greek) shall be persecuted. But there's no Persecution in a state of GLORY, and is not this then one of the Depths of God? It is said of the Christians (all little before the Neronian-Persecution) that they laughed at their Torments; that they courted the Flames; and that they went out to meet DEATH in its blackest Dress. The Duke de Alva boasted, that (in the space of six years) he had executed Eighteen Thousand Men. Bloody Bonner was often heard to say, that he would burn a Thousand Heretics; and so might well be termed the Harbinger of Death. But a state of GLORY is a persecutionless State, and is it not then one of the Depths of God? Now, as Persecutors have been great, and Persecutions have been great; so the Judgements of GOD upon Persecutors, for their Persecutions, (that they might read their Sin in their Punishment) have been also very great. For instance— Did not Antiochus fall from his Judicial Seat suddenly? crying out, that all his inward Bowels burned; and so died. Did not Gardiner die despairingly? saying, I have denied with PETER, but I have not repent with PETER. Did not Severus poison himself at York, to period the Dolour of his Gout? Was not Valens (who consulted with the Devil about his Successor) pursued to a Cottage, and burned alive in it, to leave his Name a Curse to all Ages? Did not NERO (that Monster of Mankind) drink a Glass of Poison? then (falling upon bis own Sword) died miserably, as he had lived wickedly. Did not John de Roma, who cried out (Oh this is for my Cruelty to Christians!) die accursed? Was not BONNER buried among Thiefs and Murderers, as hated of God, and Man? Was not Judas (the betrayer of an innocent Jesus) his own Executioner? Was not Julian slain (ignota Manu) by an unknown Hand? when he cried out, Vicisti, Galileae, Vicisti. Oh Galilean! thou hast overcome. Did not Pilate (who would not hearken to the Advise of his Wife, when she said, have nothing to do with that just one) lay violent hands upon himself? But now there is no Persecuter (therefore no Persecution) in a state of Glory, and is it not then one of the Depths of God? PRISONLESS. A State of Glory is a prisonless state; is it not then one of the Depths of God? There are Prisons upon Earth, but there are none in Heaven. Joseph was imprisoned here, but He is not imprisoned there. No sooner was JOSEPH in a Prison, but JEHOVAH was with him. Thus (Gen. 39.20, 21.) His Master took him, and put him into the prison etc. But Jehovah was with Joseph, and shown him mercy etc. Extended kindness unto him; so the Margin. Now Jehovah can make a Prison a Palace; Yea, a Prison a Paradise, by his special Presence. A Prison (with) a Christ, is better than a Palace (without) a Christ. John (the Baptist) was imprisoned; bound in prison; and beheaded in the prison. (Mark 6.17.27.) Peter was in prison; kept in prison; chained in prison. (Acts 12.4, 5, 6.) Paul also writes himself a prisoner of Jesus Christ. Eph. 3.1. For this cause, I Paul, the prisoner of Jesus Christ for you Gentiles. Not that he was imprisoned (by) Christ, Christi Causa. but (for) Christ. For the sake of Christ; so Drusius. For asserting the Doctrine, and Glory of Christ; so Zanchy. In particular, a Prisoner for the GENTILES; because he was their chief Apostle, and the ground of his Passion (at this time) was the Hatred of his Countrymen the JEWS. So (2 Cor. 11.23.)— In prisons more frequent—. Thus he met with a Prison on Earth, but he meets with no Prison in Heaven. With a Prison have (many) met in a state of Grace, but with a Prison shall not (any) meet in a state of Glory; is not such a state then one of the Depths of God? a state of Glory is so far from being a Prison, that 'tis called a PARADISE. Thus (Luke 23.43.) To day shalt thou be with me in Paradise. This (to day) is emphatical. The Master promised more than the Malefactor asked. So (Rev. 2.7) To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God. A state of Glory also and HEAVEN look like Synonoma's, and seem to differ more in Sound, than in Sense. The Sacred Scripture mentions a three fold Heaven. Aireal. In this the Fowls fly, and are called (Job 35.11.) the Fowls of Heaven. Siderial. In this the Lights are, and are called (Gen. 15.5.) the Stars of Heaven. Empyreal. In this the Angels have their Residence, and are called (Mat. 24.36.) the Angels of Heaven. Is not this that which the Apostle calls (2 Cor. 12.2.) the third heaven? The Heaven of Heavens; the chiefest Heaven; so Grotius. The Empyreal Heaven; so Estius. The Seat of CHRIST; so Piscator. And of blessed Spirits; so Drusius. If this be so, certainly then a state of Glory (which is a prisonless State) is one of the Depths of God. CURSLESS. A State of Glory is a cursless state; is it not then one of the Depths of God? Are not (cursing) men (cursed) men? yet this Age aboundeth with such Men; but a state of Glory is a Curserless, and Cursless state; is it not then one of the Depths of God? There are Cursers, and Curses, while Persons are in a State of GRACE.; but there are no Curses (for there are no Cursers) when Persons are in a State of GLORY; is not this State then (which is a curless state) one of the Depths of God? The righteous have the Curses of the wicked; but the God of Grace can convert the Curse of the graceless into Blessings to the gracious. Thus (Deu. 23.5.) The Lord hath turned the curse into a blessing to thee, because the Lord thy God loveth thee. David (though a Man after Gods own heart) had a SHIMEI upon Earth, (2 Sam. 16.5— 14.) who came forth, and cursed still as he came; but he hath no Shimei in Heaven: Is not a state of Glory then (which is a cursless state) one of the Depths of God? The Prophet was the Object of the Curse of the People. Thus (Jer. 15.10.) I have neither lent to Usury, nor men have lent to me on Usury, yet every one of them doth curse me. The Italian-Antichrist (who looks like the Reuben of Satan) sends forth his Excommunications, and Execrations; he curseth the People (whom God hath blessed) with Bel, Book, and Candle: But a state of Glory (which He is never like to see, much less to enjoy) is a cursless state; is it not then one of the Depths of God? Did not the Jews also (Acts 23.12.) band together, and bind themselves under a Curse (or with an Oath of Execration) that they would neither eat, nor drink, till they had killed Paul? But now a state of GLORY will be a blessed State; Yea, a State of Blessedness; when the Soul shall not be severed one Moment from the Embracements of CHRIST to Eternity: Is not this then one of the Depths of God? If a state of Glory, be a State (as to Vision and Possession) of perfect Felicity, and that to Eternity, without Amission, or Intermission; is it not one of the Depths of God? Did the Emperor say, I had been happy, if I had not been an Emperor? Faelix, si non imperassem. May not I say, I had been happy, if I had not been a Sinner? Now, if this be the Reason why the Saints in Heaven shall have so much Felicity, Faelix, si non peccassem. because all the GOOD in Heaven is a (fixed) Good, certainly then a state of Glory (which is a State of Blessednesses) is one of the Depths of God? The Apostle (Eph. 1.3.) hath a spiritual, and sublime Strain; which take as followeth. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with spiritual blessings: With all spiritual Benediction; so the Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in the singular number; all, and yet but one Benediction: Intimating, that spiritual Benedictions, and Blessings, are so concatinated, that they all make but one Benediction, or Blessing; for where God gives (one) Blessing, he gives (all) Blessings. Yea, they are spiritual; because bestowed upon the Spirit; wrought by the Spirit; and have a (spiritual) Tendency. But where are these Benedictions? The Text saith in heavenly places etc. In HEAVENLIES'; so the Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word itself (according to the proper Notation of it) signifieth the upper heavenlies. Were these blessed (in) a state of Grace, and (with) a state of Grace? what are they in a state of Glory, which is one of the Depths of God? If Gold and Silver be Happiness, than Happiness should be found in the Wildernesses of India, and Turkey; with such like barbarous and brutish places; But the Philosophers say, that Happiness must consist in such a State, where there is an Aggregation of all good things: Now, a State of GLORY (which is a state of Beatitude) is such a State; and (consequentially) one of the Depths of God. When God had given to the World a Being, Esse et Bene-esse. that he might give it a Well-being, (Gen. 1.22.28.) he adds to the Work of Creation a Word of Benediction. If it be the Felicity of Saints on Earth that God always beholds Them; and their Felicity in Heaven that They always behold God; certainly then a State of GLORY (which is a state of Beatitude) is one of the Depths of God. Thus (Rev. 14.13.) Blessed are the dead which die in the Lord etc. If persons are never happy in their Distances from God, and nothing can make them unhappy when they are near to God; certainly then a State of Glory (when they shall be nearest God) is one of the Depths of God. CONTAGIONLESS. A State of Glory is a contagionless state; is it not then one of the Depths of God? Omnis Morbus non ad Mortem. Though every Disease be not unto Death, yet Death may be dressed in a thonsand Shapes, and may be in very many things we see in the World: Is not now a state of GLORY (which is a contagionless State) one of the Depths of God? It is not for Me (if for Galen and Hypocrates) critically to enumerate the Varieties, and Multiplicities of (contagious) Diseases, while Men are in a State of Grace: Is not a state of GLORY then (which is a contagionless State) one of the Depths of God? A Disease is a Malady, or evil Disposition of the Body. It is (in Effect) the same with Sickness. Now Diseases may be reduced to two Heads. Corporal. Thus (2 Chro. 21.15.) Thou shalt have great sickness by disease of thy bowels, until thy bowels fall out, by reason of thy sickness day by day. Spiritual. This was a Reprehension to the Shepherds, (Eze. 34.4.) Ye have not strengthened the diseased; nor healed that which was sick; nor bound up that which was broken, etc. As there is the PLAGUE of the BODY. Thus (Ps. 106.29.) Thus they provoked him to anger with their inventions, and the plague broke in upon them. The Plague, or Pestilence, is accounted the greatest Judgement inflicted upon the Bodies of Men. The worst of our corporal Diseases is the Plague of the Body. Job (speaking of a wicked man, Ch. 27.15.) saith; Those that remain of him shall be buried in death. Now, is it not to die of the Plague to be buried in Death? May not the Plague be justly called DEATH by way of Eminency, because it is a Disease so deadly? The Chaldeans number not the Plague among Diseases, but call it Death. May not they who die of the Plague, be said (in a sense) to to be buried in Death? Because They (so soon as dead) are suddenly carried out to Burial; lest they should infect the Air, and (consequentially) taint the Bodies of the Living. Is not a state of Glory now (which is a contagionless State) one of the Depths of God? This Name (DEATH) seemeth to be given the Plague. Thus (Rev. 6.8.) Behold a pale horse, and his name that sat on him was death. Is not this the Plague? Then follows: And Hell followed with him: The Page of Death is Hell to the wicked; and the Page of Death is the Grave to the righteous. But what then? Power was given them to kill with the sword, and with hunger, and with death etc. Post Famem, Pestis. With Death, i. e. The Plague; for this is wont to follow Famine. This also (by Ecclesiastic Writers) is called MORTALITY; which now hath passed into many Mother Tongues. The Plague (say some) is an immediate Stroke from God. If other Diseases slay their Thousands, this slayeth its ten thousands: Is not now a state of Glory (which is a contagionless state) one of the Depths of God? But as there is the Plague of the Body, so there is the Plague of the SOUL, which is the Pest of Pests. Thus (1 Kings 8 38.) When every man shall know the plague of his own heart etc. As the worst of our (corporal) Diseases is the Plague of the BODY, so the worst of our (spiritual) Diseases is the Plague of the HEART. Is not now (in both these respects) a state of Glory (which is a contagionless State) one of the Depths of God? Is not the Soul a far more fruitful Seminary of Sins, than the Body is of Diseases? There is a thing called a CRISIS, which is an unlooked for mutation of a Disease for better, or worse; unto Life, or unto Death. It is a physical Axiom, that the highest Degree of Health is a Crisis; Subita Morbi in melius, pejusve, ad Vitam, aut Mortem, mutatio. a Prognostic of the Appropinquation of some violent, and mortal Distemper, and Disease. There are Contagions on Earth, but there are none in Heaven: Is not a state of GLORY then (which is a contagionless State) one of the Depths of God? There is the Plague of the Body in a State of Grace, for Sin is the Womb of Plagues; but there is no Plague of the Body in a State of Glory; is it not then one of the Depths of God? There is also the Plague of the Heart (which is Sin in the Soul) in a State of Grace; but there's no Plague of the Soul in a State of Glory, (for he that is dead 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 'tis 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. 'Tis 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 well be retained: For (seeing they could do no good with Violence) they made them great Proffers, 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 Judgement 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 terrestrial, but there shall never be a Tempter in the celestial 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 Mariner 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, 'tis 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. 'Tis 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. here's a Land! Lord! shall 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. 'Tis SINLESS. Now, Sin is the Pest of Pests; The very Basis of (terrene) Contests. Of Poisons 'tis (the) Poison: But Freegrace 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 will be. 'Tis 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 ' 'tis. 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 shall (there) a Moment stand. 'Tis WARLESS too. Th' Effect of War is Waste; Thus hath it been in all the AGES past: Yea, in this Age. Lord! let not Fields of Blood, In ENGLAND any more be understood. A lasting War will (I must needs confess) A GOSHEN turn into a WILDERNESS. A Funeral a Siege is to a City: And Armies armed Furies are. 'Tis pity. Oh Prince of Peace! intestine War prevent, By causing ALICE (in Earnest) to Repent. 'Tis 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; there's (timeless) Fullness 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 Raiment by the Way, That so not (longer) I may go astray. 'Tis 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 Burden is, my Back may be. 'Tis PRISONLESS. Doth not (on Earth) Disgrace Rise only from the Crime? not from the Place. Immured Saint! the 'CAUSE is righteousness: 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 said Soul I not (Prison) unto Thee But (Palace) shall a State of Glory be. 'Tis CURSLESS next. In Houses here of Clay, Saints meet with many Cursers by the Way; And Curses too. But there'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 Curse 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 Days 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. 'Tis TIMELESS too. Where is (beneath) the Man, Whose Days are not compared to a Span? As to be born, so there'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 chiefest GOOD! this Essay pardon Me; Then shall all Glory given be to Three. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉