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 'le act a MOSES this great Sight to see A Saul is Paul a Persecutor Preacher A Sinner is a Saint a Theif a Teacher Felicity the Subject of the Mind On SANCTIMONY I intailed find Oh precious Soul in running of the Race I Glory see intailed is on Grace Stil SEEING let me see that Mans Salvation Intailed is on Gods SANCTIFICATION Ah trembling Soul espouse no Towring 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 ev'ry Beam So Sanctity upon a GOD dependeth And greatly this unto his GLORY tendeth Is Holiness the Work and also Will. Of ELOHIM Oh then this Vessel fill With Grace that then may into Glory go When Time into Eterinty doth so Oh Holy One Shal I hereafter be When thou appearest made like unto Thee Oh what a SIGHT wil 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 'T is written thus within the sacred STORY UNION Vnion 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 Vnion 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 Vnion 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 Vnion with Christ the Head If Vnion 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 wel as the other is one of the Depths of God There is a six fold Vnion 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 so Brugensis The Father and the Son are One in Consent and Will in Essence in Power and Dominion The Son was co-equal co-essential co-eternal 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 Simiâ—â—â—â—â—… 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 Controversie concerning these words He thought it not robbery Not Pillage and Ravine so Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'To 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 'T is a mighty Text and Truth that the Son and the Father are One For this word One confutes Arrius who denied Christs 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 ransome for all For though the Ransome 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 Ransome 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 Ransome 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 Fabrick 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 Fabrick are One artificially one Thus Zach. 4.9 The hands of Zerubbabel have laid the foundation of this house his hands also shal finish it This is an EMBLEM of the UNION between Christ and the Church As He is the Foundation 1 Cor. 3.11
lived christianly Can they end with Safety who have not begun with Sanctity Is not this now one the Depths of God As Christ was made like unto Christians naturally so Christians are made like unto Christ graciously And as Christians are partly like Christ here so they shall be perfectly like him hereafter Is not Sanctification now one of the Depths of God Thus 1 Jo. 3.2 When he shal appear we shal be like him when he When Christ Shal appear Shal appear the second time without sin unto salvation we shall be like him More like him in a state of GLORY than we can be like him in a state of GRACE We shall be like him Not in Nature but in Quality so Tirinus We shal be like him not only in Sanctity but also in Eternity and Felicity so Grotius Et Aeternitate et Beatitudine We shal be like him in eternal Glory of Soul and Body so Gomarus In Immortality and Splendor For we shal see him as he is The Beatifical Vision is seeing as HE is or seeing FACE to FACE which Vision wil be without Amission or Intermission This seeing him as he is is opposed to seeing him in a Glass We now see him in a glass darkly see him We now see him in Ordinances and Duties in his Word and in his Works But when we shal see him as he is there wil be no need of these Glasses these Glasses which now reflect him wil be out of Vse then This as he is is opposed to what he was while he was here in the Form of a Servant Here is a real but not a ful seeing of God and Christ Our Sight of these here is by FAITH Thus 2 Cor. 5.7 We walk by faith not by sight We neither walk by Sight as carnal Men do who have no Faith nor do we walk by Sight as glorified Saints do who are above Faith But we walk by Faith which though it be opposed both to the Sight of Nature here below and to the Sight of Glory that is above yet that also is a Sight and by that we see God and Christ In Providences I saw the Lord saith Isaiah Mine eyes see thee saith Job I have seen God face to face Gen. 32.30 saith Jacob. In Promises Promises are great things and good things They are the Stock of the Church and the Patrimony of Believers Now these Promises are Glasses wherein God and Christ are seen Thus John 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad He saw it in the Promise and there God is to be seen In Ordinances There are various Ordinances there 's Praying and Preaching there 's Reading and Meditating c and in all these God and Christ may be seen They who here turn their Backs upon the Ordinances of God may hereafter turn their Backs upon the GOD of ORDINANCES Some Schollars can as wel tel how to be without Bread as to be without a Book-David was a great Lover of Ordinances and he knew not how to be without them Thus Psa 27.4 One thing have I desired of the Lord that wil I seek after that I may dwel in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple But Ainsworth thus One thing I have asked of Jehovah the same wil I request that I may fit in the house of Jehovah all the days of my life to view the pleasantness of Jehovah and to enquire in his Palace The Hebrew thus Achat sha-alti me et Jehovah otah abakkesh shibti be beth Jehovah col jeme chajai lachazot benognam Jehovah ulebakker be hechalo Which may thus be englished One I have sought from Jehovah the self same thing I wil seek that I may dwel in the house of Jehovah all the days of my life to view the pleasantness of Jehovah and to enquire in his temple One Thing or Petition is understood Ponitur pro Primo seu Primario One thing amongst many things one thing before many things one thing above many things one thing above all things I have sought from Jehovah the self same thing wil I seek This one thing is put for the FIRST or the CHIEF thing Qu. But what is this One thing Res This One thing is branched into Three things Communion Vision Inquisition Communion That I may dwel Not only be but also dwel But where In the house of Jehovah That I may dwel in the Church of Jehovah that I may have Communion with Jehovah with all also interessed in Jehovah and influenced by Jehovah But for what time would David dwel in the House of JEHOVAH For a long time for all his time until his Time went into Eternity All the days of my life Not only some or many or most but all Here he would live and here he would die And as he desired here to dwel so he delighted to dwel here Vision That I may see That I may contemplate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Septuagint But what would he see The Amaenity or Pleasantness of Jehovah Pool in Loc. so Muis. The Sweetness and Pleasantness of Jehovah so the Arabick Syriack and Chaldee The Delectatiou of the Lord so the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may see the Beauty of Jehovah i. e. the Face of Jehovah for Beauty sits in the Face and the Face is the Seat of Beauty Inquisition And to enquire in his temple In his Tabernacle for the TEMPLE was not yet built so Muis and Piscator The Servants of God seek to know the Will of God in the House of God Pardon this Digression and suffer this Assertion that Sanctification is one of the Depths of God Though every LIKE is not the same Nullum Simile est Idem the Father is not the Son nor the Son the Father yet like begetteth like and the Son is like the Father ADAM Gen. 5.3 begat a son in his own likeness c. Not having only the same specifical Nature with his Father and personal Figure of his Father but also begat a Son that was a SINNER as himself was The Saints even in this life are sanctified in every part Similium similia sunt Consequentia though they are sanctified but in part Is not Sanctification then one of the Depths of God The Will of God 1 Thes 4.3 and our Sanctification they are contiguous Yea they are continuous they are not incompatible but they are inseperable Is not Sanctification then one of the Depths of God Doth not Fame follow Vertue closer than the Shadow doth the Body Commune Bonum Is not a sanctified person a common good Is not true Piety as a thousand Eschuteheons in it self what is suture Happiness but the ELIXIR of present Holiness Certainly then 't is one of the Depths of God Two things may plead Antiquity the one is Verity the other is Sanctity I dare
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 c. The Children The Apostles and Disciples so Tena The Sons of God or Godly so Grotius Were pertakers 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 c. Not of the Substance of the DEITY as the Familists say 'T is a Fellowship with God in his Sanctity the Purity that is eminently and infinitely in Him is formally in His. 'T is 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 lye as it were in the Bosome 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 thorough 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 Pannick Fears COMMUNION a Depth of God appears If this be false thy Pen may this correct Of Vnion 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 Pharoah 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 shal 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ki maleachaiv jetzavveh lach c. For his Angels wil he command to thee c. 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 Aire but chiefly he preserveth Men by ANGELS For his Angels shal 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 fo Mariana In thy Affairs praescribed thee of God so Gejerus In the ways of the LORD so Munsterus This Clause the Devil left out when he laid Seige 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 Life-Guard when he goes abroad as the meanest Saint hath Is not a Convoy of Angels then one of the Depths of God So Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shal be heires 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 ministring which are commanded up and down by God c. But 't is 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 c. But is not this CHRIST of whom God speake 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 shal be destroyed when the CHURCH shal 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 Ani 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 shal be very often under divine Dews and Drops Lest any hurt it I wil 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 wil be unto her saith the Lord a wall of fire