and Relations But Cyphers are without Significations All Duties smell so rankly of the Cask To satisfie is more than humane Task Oh GOD and MAN what will become of Me If Satisfaction be not made by Thee As it is true the Sore is solely Mine Is is as true the Salve is solely Thine JUSTIFICATION Justification that 's one of the Depths of God For a Person to be acquitted from Sin and Death the WAGES thereof to be also accounted righteous unto Life and Glory the REWARD thereof is not this one of the Depths of God Is not Justification an absolute Act of Free-Grace and consequentially one of the Depths of God God doth not justifie a Sinner for any thing that he finds or sees in him the Act as to the Sinner is altogether free and is it not then one of the Depths of God Thus Rom. 4.5 But to him that worketh not That worketh not for reward so Paraeus But believeth on him who justifieth the ungodly They were ungodly but they are godly God makes them holy as well as righteous and justifies as well as sanctifies Righteousness of LIFE must follow Righteousness of FAITH God justifieth the ungodly but Wo to that Man who justifieth the ungodly God would not justifie the ungodly but for the righteousness of another and shall we justifie the ungodly in their own unrighteousness God justifies the ungodly not in their Sins but from their Sins thorough a sinless CHRIST His faith is counted for righteousness Not for our Merit but for the Merit of Christ not inherent in us but communicated to us by his Spirit not from the Act of Faith abstracted from the Object of Faith There is a Soul-solacing Difference between Moses the Servant and Christ the Son the one condemneth the other condoneth the one accuseth the other acquitteth the one chargeth the other dischargeth the one judgeth the other justifieth all his Jedidiah's and JEWELS Justification is a Jowel but this Jewel only hangs upon the Ear and this Chain only hangs about the Neck of a person given unto Christ and unto whom Christ is given Socium habet Neminem We may say of Christ as was once said of Caesar he may have a Companion but he must not have a Competitor Is not that TEXT sweeter than the Honey or the Drops of the Honey-comb Being justified freely by his grace thorough the redemption that is in Jesus Christ The whole Act of Justification in this Text Rom. 3.24 hath its Description in Law-Terms Here is the Criminal who is the Sinner the Plaintiff who is Satan the Witness which is Conscience the Advocate who is Christ and the Judge who is God Is not Justification then one of the Depths of God This Justification is described from the efficient and the impulsive cause EFFICIENT This is Grace Being justified by his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By grace here is not meant a meer external proposing of the word of God as the Pelagians say nor any work of Sanctity within us as Papists say but the Grace and Goodness of God without us The Grace of Himself IMPULSIVE This is implied in the word Freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being justified freely by his grace Without Cause saith Beza From free Gift or meer Liberality saith Toletus Without our Merits saith Lyra. Without our Merits either foreseen or present saith Paraeus To be justified by Grace is to be justified freely but to he freely by Grace justified Aut praevisis aut praesentibus is to be justified with all imaginable Freeness Yea with a Freeness uninimaginable Is not Justification now one of the Depths of God But as this impulsive cause is internal so 't is external which is Redemption Being justified freely by the grace of himself thorough the redemption which is in Christ Jesus Is not Justification now one of the DEPTHS of GOD Here is Justification from the efficient and impulsive cause Freeness of Grace together with the Active and Passive Obedience of Christ The Price was Jesus Christ saith Vatablus He by his Action and Passion redeemed which most aptly may be subjoined that it may be exclusive as to the Glory of humane Works But how can Justification be free Qu. 1 when there is the Intervention of a Price It may be free Yea Sol. freely free ex parte Hominis as to Man though it be not so ex parte Christi as to God-Man This Liberation as to Justification may well be ascribed and attributed unto divine GOODNESS because it was of the Goodness of God that Christ was given Thus John 3.16 So God loved the Word that he gave his only begotten Son c. Here is a God not a Man loving the World a lapsed World a lustful World a wicked World a wickedly-wicked World A SIC without a SICUT Yea so So God loved the World Here is the Emphasis 't is an Emphatical SO a SO to a wonder a SO 't is above all wonder This So signifieth the Vehemency of his Love saith Chrysostome God loved the world so vehemently so admirably saith Polanus But how doth this appear In giving a Son not a Servant His Son not his Servant His begotten Son not his adopted Son Nay his ONLY begotten Son This was such a Gift as none but a God could give Had this God such another Gift to give but Himself and in giving his Son he giveth Himself Oh greatest God! here is the greatest Love An only CHRIST is given from above But if Iustification be free Qu. 2 why then is Faith required Can this be free when that is imposed Faith is the Gift of God Resp Sine Pretio et Praemio Thus Eph. 2.8 By grace ye are saved thorough faith By grace Favore Dei gratuito Zanchy By the Favour of God without reward or hope of recompence Ye are saved Ye are justified so Tirinus Thorough faith Not as the Hand but as the Instrument Though he speaks here not only of the Habit but also of the Act of FAITH yet this Act must not be taken without the Object In order to Salvation or Justification there must not only be the Grace of God but also Grace from God to believe in the Person of Christ And this Faith not of your selves Not from the strength of Nature so Estius Or Dignity so Bodius Or Desert so Menochius Or Desire so Zanchius It is the Gift of God This FAITH comes to us from the gratuitous and spondaneous Liberality of God The Apostle therefore deservedly adscribeth and assigneth this Faith to the Goodness of God and emphatically cals it his Gift Christ hath made our Sins HIS that he might make his Righteousness OURS is not Justification now one of the Depths of God He that justifies himself condemns himself for his very Justification is an Accusation He that would be justified by his WORKS must not have one ill Action amongst all his Actions One Flie in the Box of Ointment corrups all One
into the Kingdom of the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Greek There must be Conversion If ye be not converted And there must be Submission and Humility And become as little children The Child of a Prince without aversation and dedignation wil associate himself with the Child of a Peasant Conversion is the proper work of Omnipotency by his Spirit in his Word is it not then one of the Depths of God The ARMINIAN saith put all the Operation of Grace that need to be put into one Ballance a man's Free-will ballanced against it wil weigh it down wil turn the Scales and determine the Case whether a man shall be converted or no shal accept of Grace or no. Now by this Heterodox Opinion it will follow that not God by his FREE-GRACE but Man by his FREE-WILL is the efficient cause of his Conversion 'T is true the Soul worketh in the very Moment of Conversion Thus Acts 9.6 Lord what wilt thou have me to do I thought I had done wel before and could have said unto any Opponent Quid mali feci What Evil have I done But I am of another Mould now and of another Mind now Lord what wilt thou have me to do Saul was now in FIERI in making and reflect the Beatings of his Pulse Lord what wilt thou have me to do I have been doing my own Wil but now I would do thy Wil. I have been doing the Wil of Satan but now I would do the Wil of God I have been doing without thee and against thee but now I would be doing from thee and for thee Lord what wilt thou have me to do So Lydia Acts 16.14 Whose heart the Lord opened There was Christ's work That she attended to the things which were spoken of Paul There was her work Paul was a curious Pracher but he did not open her Heart To the Ears may a Paul preach but to the HEART must a CHRIST preach Whose heart the Lord opened The Metaphor is taken from opening a Door or Lock The Opener is he who hath the Key of David Rev. 3.7 opening and no man shutting shutting and no man opening The Babes of Grace act in the very Birth Yet know that in order of nature the work of God is before the work of the Soul and the work of the Soul dependeth upon the work of God The one as the Cause the other as the Caused the one as the Efficient the other as the Effect the one as the Spring the other as the Stream the one as the Root the other as the Fruit. No preparation is antecedaneous as to God For the preparations of the heart in man Pro. 16.1 and the answer of the tongue is from the Lord. Believe it Conversion is without the Sphere of our Activity He that is a BARNABAS the Son of Conversion as the word signifieth is so by the God of Grace and by the Grace of God is not this then one of the Depths of God Nothing below Almightiness of Power can effect the Conversion of the Soul is not this then one of the Depths of God Should JEHOVAH say to all the Angels in Heaven there is such a Person in such a Country and in such a City who is a Gentile-Sinner This Enosh makes Wickedness not his Woe but his Work His Element is Sin and he is out of his Element when he is not sinning when he is not adding sin to sin The poor Man stands as it were upon the Confines of Eternity and as it were upon the Battlements of Hel There is but a Step as it were between Him and Damnation But such are the expatiated Bowels of Benignity in me that I had much rather he should be convinced than confounded that he should be converted than consumed that he should be saved than damned that he should go to Heaven than to Hel Go ye all therefore and lay Siege to his Soul improve your utmost to give him a seasonable and sutable CHECK give him a timely and a true Turn out of the way of Sin into the way of Grace that he may happily escape the wrath to come and not perish for an Eternity All these Angels more than probably upon the Command of this Being of Beings would go for ENS ENTIVM they are all ministring Spirits Heb. 1.14 sent forth to minister for them who shall be heyres of salvation and would improve their utmost Power and Prudence in order to the Conversion of this ISH But returning must give this Answer unto that GOD who hath Beams of Glory as wel as Bowels of Mercy and who is infinite in Power as wel as in Pity Greatest God we went to the Place and found the Person one Hyperbolically sinful sinful to a wonder sinful above all wonder We did set before him the way of Life and the way of Death the way of Deliverance and the way of Destruction We presented him with Precepts and Presidents with Punishments and Promises We did set before him Misery and Mercy the BLACK of Sin and the WHITE of Grace We discoursed of Sorrow and Solace of the Torments of Hel and of the Triumphs of Heaven But as we found him so we left him nothing that we said or did was influential upon him Father of Mercies we could not turn him from darkness to light Acts 26.18 and from the power of Satan unto God We did what we could but we could not take this CITTADEL and cause him to launch forth into this great Deep of CONVERSION which is one of the Depths of God Lord if thou layest not Seige to his Soul thy Self and consequentially make it a Captive to thy Free Grace the Man must dwel with devouring fire and with everlasting burnings notwithstanding all that we have said or done It is not the Word which Man speaketh nor Man which speaketh the Word Libertatem Arbitrii but GOD by his Spirit who converteth the Soul Hath Man before Conversion a Liberty of Wil unto that which is spiritually good Is not Man before Conversion purely passive Yea and after Conversion are not the Cedars in Lebanon Ex puris Naturalibus as wel as the Shrubs in the Valley like a Coach-Wheel that runs not unless it be drawn Can MAN from Himself any more prepare himself for his own converting than a Stone can prepare it self to its own softning Is not Conversion then one of the Depths of God Though the ways of God in Conversion be various his Spirit working when where and how it pleaseth And though the VARIETY of his ways in this noble work doth transcend the Apprehensions of Men if not of Angels Yet there is an undeniable Necessity of it and is it not then one of the Depths of God Thus Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out c. Here is Remission but it follows Conversion Is it not a Metaphor taken from a munificent CREDITOR who remitting a
give Check to Mortals when they make too curious an Acquisition into the Mystery of the Incarnation And the power of the highest shal overshadow thee A Metaphor taken from Birds cherishing their young ones Therefore also that holy thing Christ who was sinless Which shal be born of thee shal be called the Son of God Christ as GOD was the eternal Son of the Father Christ as MAN was conceived of a sanctified Mass or Substance without all Sin Now as Christ was the Son of God by Vertue of the personal Vnion so the Christian is the Son of God by Vertue of the mystical Vnion Is not Adoption then one of the Depths of God Is it so honourable to be the Son or Daughter of a mortal MAN how ineffably honourable then is it to be the Son or Daughter of an immortal GOD Is not Adoption now one of the Depths of God If Adoption be the Translation of a Person from the Family of the World and Satan into the Family of God with his Investiture in all the Emoluments and Immunities of that Family is not this then one of the Depths of God ADOPTION enters now and on the Stage Charms unto Joy the Converts of the Age. Christ only is the Son of God by Nature By Grace a Son each Christ'an in his Stature CHRIST maker is of Sons by way of Merit By Vnion and also by his Spirit 'T is something to be Sons of mortal MEN If Men of Birth and Bulk What is it then To be the Sons of an immortal GOD And be exempted from an Iron-Rod This is the Wonder since the World began The Son of God is made the Son of Man That Sons of Men might Sons of God be made And thorough GRACE in muddy Waters wade Sons are invested in Immunity And may in Egypt Abba Father cry Oh blessed JAH by Thee the Day is won I was a Slave but now I am a Son Oh let me live that I may also die A Servant and a Son in Familie VOCATION Vocation that 's one of the Depths of God Vocation is a Comment upon Election is not this then one of the Depths of God If Vocation be the effectual Voice of God to the Soul by his Spirit in his Word in order to a Revelation of Christ is not this then one of the Depths of God They are holy ones that shall be happy ones and pure ones that shall be perfect ones They are gracious ones Suavis Motus in Verbo fortis Tractus in Deo that shall be glorious ones and called ones that shall be crowned ones Is not Vocation now one of the Depths of God Those all those and only those shall be everlastingly crowned who are effectually called is not Vocation then one of the Depths of God As Elijah and Elisha walked together till the fiery Charet parted them So until effectual Vocaion there is no difference between Persons they all run to the same Excess of Riot Is not this then one of the Depths of God If we inspect the Idea or Index of the Volumes of ETERNITY we shall find calling as well as crowning and gracious Manners as well as glorious Mansions Is not Vocation then one of the Depths of God Thus Rom. 1.6 Among whom are ye also the called of Jesus Christ If God gives effectual Vocation at this Distance with all the Appendexes Cum omnibus pertinentibus and Appurtenances thereof what will he give unto this Person when he comes into his immediate Presence The Symmetry indeed is not to be made between here and there now and then If so much in a Cottage of Clay what then in a Pallace of Glory If the first Fruits be an handful headful heartful what will the Crop and the Harvest then be If the EARNEST amounts to so much what is the total SUMM then like to be But why do such a Pigmy as I attempt to give an Inventory of the Benefits of Vocation when Eternity shall be little enough for their Contemplation The Potentates and Princes of the Earth think they move in a lofty Sphere but the effectually called are in the highest Orb is not Vocation then one of the DEPTHS of GOD Vocation is an absolute Act of Grace and is it not then one of the Depths of God Thus Gal. 1.15 But when it pleased God who seperated me from my Mothers Womb From that very time wherein I was in the Womb so Piscator From the very beginning of my Nativity so Menochius Before I was born saith Tirinus or deserved any thing And called me by his grace Here is Vocation and that by Grace is not Vocation then one of the Depths of God And called me efficatiously in the time of my Conversion so Estius If God efficatiously calleth a Sinner when there is nothing in him but Sin what can be a MOTIVE with God but his Free-Grace Is not Vocation now one of the Depths of God Art thou called a Saint Either be not so much as called so or be more than so called otherwise thy external Priviledge will be but an eternal Punishment For a Person to be running with a full CAREER Hel-ward and Death-ward and Damnation-ward and then to be effectually called is not this one of the Depths of God For a Person to be called out of a State of Darkness into a State of Light out of a State of Death into a State of Life out of a State of Sin into a State of Grace is not this one of the Depths of God For a Person to take more pains to go to Hel than many do to go to Heaven and for this Person then to hear a voice behind it Isa 30.21 saying This is the way c. Soul that 's not the way this is the way That 's the way to Death this is the way to Life that 's the way to Hel this is the way to Heaven is not this one of the Depths of God VOCATION is the Depth of God above For 't is indeed a signal Act of Love From Darkness unto Light men called are That They may in the choicest Mercies share From endless Death unto an endless Life Men called are to Period the Strife Though this hath been obnox'us to Rejection VOCATION is a COMMENT on ELECTION Which meriteth a critical Inspection And also calleth for a due Reflection As to Existence choosing taketh place But calling as to Evidence embrace Though all the Chosen may not called be Yet all the Called chosen are I see Gods grac'ous Call and glor'ous Crown also Like Isa'c's Twins I see together go Oh LAMB of GOD I have a blessed Call Let not my Carr'age be a bitter Thrall Oh Lamb of God! between the Lip and Life No clashing suffer to foment a Strife RESURRECTIOM The Resurrection of the Body that 's one of the Depths of God The Confidence of Christians Fiducia Christianorum Resurrectio Mortuorum is the Resurrection of the Dead Is not this then one of the Depths
Defect makes one sinful but many good Actions cannot make one righteous He is just not only that hath no Sin but He also who is acquitted from his Sin or to whom his Sin is not imputed Is not Justification then one of the Depths of God To justifie our selves that we are righteous is worse than all our Vnrighteousness JAH hath no Respect to our Righteousness in the business of Justification is not this then one of the Depths of God 'T is said of Christ 1 Jo. 5.6 that he came by Water and Blood To intimate and indicate that no more are justified by his MERIT than are sanctified by his SPIRIT It is Christ who takes from Man Vnrighteousness and gives unto Man his own Righteousness Is not Justification now one of the Depths of God Aug. One saith that Marcellina hung the Picture of Christ and the Picture of Pythagoras together Are there not many not only in ITALY but also in ENGLAND who join Christ and their Works together Christ and their Prayers together Christ and their Tears together Christ and their Teachers together Christ and their Alms together In the Law Deu. 22.11 God commands not to wear a garment mingled of linnen and woolen This Law was figurative and teacheth that in the case of our Justification Acceptation and Salvation we are not to join our Services and Sacrifices to the Righteousness of Christ Is not Justification then one the Depths of God The Object of Worship God abominates a LINSEY-WOOLSEY Righteousness The Glosse of the Scoolmen is flagitious who say that Faith adorned with Charity justifieth The Romanists condemned in Councils the Doctrine of Justification by the Imputation of the Righteousness of Christ which is not in us but in him The Rhemists call it a fantastical Justice a new-no Justice But Luther saith whosoever rightly esteemeth of the Vtility and Majesty of Justification to him all things should seem vile and worthless For what is Paul what is Peter what is an Angel from Heaven what are all other Creatures to the ARTICLE of Justification Is not this then one of the Depths of God I cannot but mention the Tutissimum of Bellarmine who having written 5 Books against Justification by Faith gives a Defeat to his whole Design in concluding the Controversie with a Confutation of all that he had written of it in these words Tutissimum est Fiduciam totam in Dei sola Misericordia et Benignitate reponere 'T is safest to put the whole Confidence in the Mercy and Benignity of God Is not Justification now one of the Depths of God The Justification of one Sinner is a far greater Work than the Creation of all the WORLD is it not then one of the Depths of God They justifie themselves sinfully who say they are justified by Christ from their Sins and yet continue in their Sins and hold fast their iniquities Is not Justification then one of the Depths of God What Righteousness saith Farnworth Christ performed without Me was not my Justification neither was I saved by it May not this be beleived of this man himself if he died in the same mind Ob. Do men say that Justification is by Grace and not by Works The Scripture saith it is by Works and not by Grace only and who is most authentick God or Man Resp There 's a two-fold Justification before God and before Man Before GOD. Thus Works cannot justifie No righteousness can stand before God but the Righteousness of Christ only Thus Rom. 3.20 Therefore by the deeds of the law shall no flesh be justified in his sight c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No flesh all flesh so the Greek All flesh shall not But the meaning is no flesh shall Metonymia Materiae Flesh by a double Figure is put for a Man 'T is put for the Body it being the Matter of it Synecdoche Membri 'T is also put as a part for the whole man Here the word ALL joyned with the Negative is often according to the Hebrew phrase put for none All flesh that is no flesh All Men that is no Man No man how great soever how good soever can be justified by Works before God So Rom. 4.2 If Abraham were justified by works he hath whereof to glory but not before God If Abraham were justified by the Works of the Law or Nature apart from faith so Estius He hath whereof to glory but not before God Not in Scriptures of God where God speaketh so Vatablus Not before God because such a Righteousness cannot free from Sin nor reconcile to God so Toletus Before MAN Thus Mat. 7.20 By their works ye shall know them So Jam. 2.26 As the body without the Soul is dead so faith without works is dead As the Body is Lifeless if Soul-less so the Soul is Faithless if Workless Though a man be justified without the Righteousness of Works yet that MAN who is without Works of Righteousness is not justified Is not Justification now one of the Depths of God As it is true Grace is ever alone in justifying before God it is as true Grace is never alone in the person justified by God Is not Justification then one of the Depths of God Grace and Works dwell under the same Roof JUSTIFICATION is the Thesis next An Act of Grace according to the Text Most absolute Can ISH in his own Dress Be just with JAH No 't is the Right'ousness Of JESUS intervening with the Flag Mans Right'ousness is but a filthy Rag. God had for Sin with Man a certain Duel Justification is the Christ'ans Jewel Where is the Man but for a BANKRUPT went This is unto his Ear an Ornament Yea Golden-Chain this is unto his Neck And doth indeed a BLACK most rarely deck No more are justified by the Merit Than also sanctified by the Spirit The Spirit of th' Almighty gave me Breath Lord Jesus me acquit from Sin and Death I thorough Grace delight in sacred Story Lord right'ous me account to Life and Glory Oh dearest JESUS is my Sin made Thine Then is thy Right'ousness made also Mine SANCTIFICATION Sanctification that 's one of the Depths of God For the Heart of Enosh that was black with sin to be beautified with Grace and for Him who was a BLACK by Nature to be a BEAUTY by Grace is not this one of the Depths of God That there is such a thing as Sanctification is evident that this according to the Greek is a Sanctification of Spirit and belief of Truth is as evident Thus 2 Thes 2.13 But c because God hath from the beginning chosen you From the beginning of Evangelical preaching so Cajetan From the beginning of your Vocation so Vorstius From Eternity so Beza Before the foundations of the world were laid Et Animae Corporis so Piscator But unto what are these chosen Vnto Salvation Eternal so Grotius Both of Soul and Body so Gomarus Then followeth in sanctification of Spirit Of a divine
in order to his Election Is not this then one of the Depths of God Here were some elected and were not these Persons But who were these They were the Saints at Ephesus and the Faithful in Christ Jesus Eph. 1.1 And were not here Women as wel as Men Do not Women believe as wel as Men then elected as wel as Men For Acts 13.48 As many as were ordained to eternal Life believed They did not believe and so were ordained to eternal life but they were ordained to eternal life and so did believe But though Election be before Grace in Existence yet GRACE is before Election in Evidence The former is first in the Ordination of God the latter is first in Manifestation to Man Though Election be not for foreseen Faith yet until Faith none can see their Election We can never find our selves in the heart of God by gracious Ordination til we find God in our hearts by gracious Operation Those that conclude election without Grace wil be as much non-plus'd at the Tribunal of God as that speechless man was who appeared without a Wedding Garment We cannot find our selves in Gods Roll unless we walk according to Gods Rule nor conclude that we are predestinated until we are purified Thus Election is the sublimest Act of divine Soveraignty and is not this one of the Depths of God Man lapsing was obnox'ous to the Rod Election therefore is the Depth of God Ah lapsed Man here matter is of Fact ELECTION now is Gods sublimest Act. Election doth out-bid Desert Desire This Act prevents a fatal final Fire I wil assert not caring who come next The Sacred Scripture best interprets Text Inspect this CANON and find this Decision Election is not from the least Praevision Of Faith or Works 'T is not from Idol-Merit But Mercy that elected ones Inherit Ah lapsed Man 't is easy Thee to find An Enemy in Manners and in Mind But to prevent for ever a Rejection There is the Depth of God divine Election Lord spare a little give a little space Election is made up and out of GRACE As is thy Rule so let my Walking be That I my Name within thy Roll may see REDEMPTION Redemption that 's one of the Depths of God If Mans Redemption be Mans Re-emption from the Servitude of Sin and Satan Redimere est quasi rursus emere unto the Immunities of the Sons and Daughters of God by the payment of an equal Price is it not one of the Depths of God If the Redemption of Man be the Restauration of Man from a state of Sin and Death unto a state of Grace and Life is it not one of the Depths of God He that shall question whether Redemption be a greater or a better work than Creation knows very little what a REDEEMER is and what the ransome of an immortal Soul is worth I should think as Mans gaining the World cannot compensate the loss of his Soul so Gods creating the World cannot equalize Christs Redeeming of the Soul It is proper and peculiar to Christ to be the Redeemer of Mankind yet this work of redemption the Romists ascribe to MARY whom they call their Hope their Joy their Mediatress a Medicine for the diseased a Defence from the Enemy a Friend in the hour of Death But is not this among all the Topicks of Prayer the strongest Argument that Christ hath redeemed us Or that we are his redeemed ones Thus Eph. 1.7 In whom we have redemption thorough his blood the forgiveness of Sins according to the riches of his Grace In this Text and Truth there are these things worthy inspection and reflection The MATTER This is Redemption The Subject and Theam or Thesis is Redemption The rare Contrivance of this is greatly worthy of and cals aloud for a critical Contemplation Let the redeemed of the Lord take a Prospect of this in its Plat-form and in its Publication In its Plat-form Was not this gloriously laid in the eternal Project and Purpose of God Yea in that aged Promise which passed between the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Son Thus Tit. 1.2 In hope of eternal Life which God that cannot lye promised before the World began Or rather from the beginning of Ages In its Publication The discovery of this Mystery of redemption was early and shined forth in the very Morning of the World No sooner is Man polluted but Christ is promised Thus Gen. 3.15 I wil put enmity between Thee and the Woman c. The MEDIUM Whom This is Christ The Redeemer is Christ In whom we have redemption 'T is he Gal. 3.13 that redeemeth from the curse of the law c. If any say how can they be blessed whom the Law pronounceth cursed 'T is easily answered because Christ was made a Curse for his For it is Written Cursed is every one that hangeth on a Tree As the Serpent was accursed above all the Beasts of the Field so the Death on the Tree was accursed above all kinds of Death the Serpent being the Instrument and the Tree the Occasion The MERIT Blood Thorough his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom we have redemption thorough his blood Not her blood but his blood not the blood of Mary but of Christ Not the blood of Hales and Becket but the blood of Christ Believe it Redemption is not thorough the Milk of the Mother but thorough the Blood of the Son The Blood of Christ was meritorious as to Redemption This blood spake better things than the blood of Abel That blood had as many Tongues as Drops and every Drop crying for Vengeance Was not God in his Inquisition more critical than the Spanish Inquisition though that be done with utmost secresie and security Christ must bleed and that unto Death in order to Redemption Thus Rev. 5.9 Thou wast slain and hast redeemed us to God by thy blood c. Here is a redemption to God to the Benignity of God to Grace and Glory but this is thorough the blood of Jesus The MERCY The forgiveness of sins Remittere is retro mittere In whom we have redemption thorough his blood the forgiveness of sins Here is remission and to remit is to send back It properly signifieth the sending of a thing back to the place from whence it was taken Here is remission and that of sins Of Lapses and Offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Faults and Falls so the Greek Did Julius Caesar glory in nothing more than in giving and forgiving In giving to his Friends and in forgiving his Enemies What may be said of a Christ then a greater than Caesar The MOTIVE This is grace riches of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. riches of his grace In whom we have redemption thorough his blood the forgiveness of sins according to the riches of his grace For the most plentiful goodness of himself so Grotius Thus Rom. 2.4 Or despisest thou the riches of his goodness
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 Vniversality of it but I shall not enter into the Body and Bowels of this Controversie I shal 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 two-fold Resurrection metaphysical and physical Metaphysical or Spiritual There is the Resurrection of the SOVL 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 neer 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 Vnjust 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 thorough 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 shal be concerned in the first Resurrection All that sleep in Jesus Members as well as Martyrs Babes as wel as strong Men Shrubs as well as Cedars shal 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 PROXIE 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 lest which is the least Stature would be apt to think that by the thousand years a confiderable 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 Judgment Here is the last Principle and this is JUDGMENT yea eternal Judgment As there is no appealing from this Judgment so there is no repealing of this judgment 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 Judgment 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 rose a Conquerour 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 stil 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 rose 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
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 Hereticks and so might wel 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 Judgments 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 repented with PETER Did not Severus poyson 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 Poyson then falling upon bis own Sword died miserably as he had lived wickedly Did not John de Roma who cryed out Oh this is for my Cruelty to Christians die accursed Was not BONNER buried among Theeves 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 cryed 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 c. But Jehovah was with Joseph and shewed him mercy c. Extended kindness unto him so the Margent Now Jehovah can make a Prison a Pallace Yea a Prison a Paradise by his special Presence A Prison with a Christ is better then 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 cheif Apostle and the ground of his Passion at this time was the Hatred of his Country-men 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 shal 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 't is 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 wil 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 flie 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 cheifest 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 Cursings 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 stil 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 Vsury nor men have lent to me on Vsury 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 til they had killed Paul But now a state of GLORY wil be a blessed State Yea a State of Blessedness when the Soul shal 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