of the Just and Vnjust is evident And why there shal 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 shal raise us up also by Jesus and shall present us with you By that Power Christ was raised shal 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 recompenced at the resurrection of the just Gazophylacium Christi The poor mans Hand is as it were the very TREASURY of Christ and a Bil 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 registred and to posterity transmitted so this by Scripturists hath been beleived 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 shal change our vile body Who shal 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 c. 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 wil lose no Part of his Purchase but if no Resurrection of the Body then Christ should lose a Part of his Purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he hath bought the Body as wel 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 glorifie 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 spake 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 shal providentially and graciously fal 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 Carpenters Son who was crucified like a notorious Malefactor between two notorious Theeves who came under the Arrests of Death and like a MORTAL was laid in a Sepulcre 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 Vnion of Divinity and Humanity into one Person as the Nestorians Eutychians 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 Freinds very few of very many Sages This hath not met with general Digestion In GOSPEL-times 't was called into Question Then many said without declared Dread There is no Refurrection of the Dead But there 's a Resurrection of the Just And Vnjust 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 Shal not these Eyes and Hands and Feet arise Young ones may die but die the Old ones must Shal these arise who lived long in Lust Out of their own and not anothers Dust Then surely I should not an ATHEIST trust The Dust at Sea and also at the Land Wil God together gather with his Hand He that wil search may in the Scripture find That the same BODY shal arise in Kind In Number too shal the same Body rise 'T is written and cannot be otherwise A Jesus 't is 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 but accidentally so Tirinus Spiritually and Mystically so Beza One in Love in Consent of Will in Grace and in Glory so Menochius Thus Freinds Acts 4.32 are called one Soul because of the Concord of Souls 'T is a Metonymy wherein the Cause is named for the Effect He that is one Spirit is spritually and wholy Christs by Vnion 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 self-same Spirit So Eph. 2.12 13. At that time ye were without Christ But now in Christ Jesus c. 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 Vnion then with Christ one of the Depths of God So John 14.20 At that day ye shal know At that day But what day was that In that day when I shal be raised so Vatablus In that day when I shal appear to you a Victor of Death so Grotius In the day of Pentecost espicially so Menochius In a future life so Maldonatus Ye shal 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 Vnion 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 c. Here is an Vnion between the Father and the Son Thou in me As the Father and the Son are one by Vnity 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 Vnion between the Son and the Saints I in them And here is an Vnion between the Saints That they may be made perfect in one Is not Vnion 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 c. 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 dwel in your hearts by faith c. 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 Vnion now one of the Depths of God Here UNION in Poem now doth enter Communion herein doth also Center 'T is 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 wil be unto each of HIS Communion with Christ may lessened be But UNION shal none dissolved see Who once are One for they are ever so And certainly shal unto Heaven go Similitutes that are adapted best As Fabrick Foundation with the rest But HIEROGLYPHICKS are Yea those Relations Who nearest are and dearest in their Stations But EMBLEMS are let no man henceforth doubt This Vnion 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 Marquess was presented with golden Temptations he replied Let their Money perish with them that account all the Gold in the World worth one dayes 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 Soveraign then Certainly this is one of the Depths of God A Friend to the Body may prove a Favour to the Soul Civil Acquantance 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 fignifieth 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 wil love him and wil manifest myself to him And Reciprocation of Loves from the Soul to Christ Thus Cant. 7.12 There wil 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 Stoicks imitate Zeno if the Academicks imitate Socrates how much more should the Christian imitate Christ That God might have
in a Compass or Circuit and unto Glory wil I be in the midst of her So the Seventy Unto her Unto Jerusalem But what wil this CHRIST who is the Lord of Lords be unto Jerusalem A Wall of Fire The City shal 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 wil be your Wall my immediate Providence shal be your Defence rather then 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 beseiged as beleiving 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 Fewel 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 shal 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 wil also be the Glory in the midst of HER. They shal sing Praises and Thanks to Me so Grotius There wil I be glorified so Menochius The solid Felicity of Jerusalem within and without shal 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 fortifie and defend that so Jehovah is round about his People to fortifie 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 Sion 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 might'st 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 wil 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 't is 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 't is without Controul 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 ev'ry 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 'T is He that beareth Sway Oh HEAD of ANGELS keep me Night and Day Lord round about me be a Wall of Fire And qualifie 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 practice 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 wil 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 Him-self 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 Pasiua 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 thorough 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 thorough 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 pretious Promise
Luke 1.6 Who were both righteous before God walking in all the Commandments and Ordinances of the Lord blamless that so when your TIMES shal 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. FREE-GRACE 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 c. 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 Hel and not for Heaven who live and dye 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 Hel 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 entred into the Heart of Man c. Here are things invisible inaudible inconceivable revealed by the Spirit of God For the Spirit searcheth all things The word SEARCH is Metaphorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 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 chiefly kept secret so Menochius The occult Counsels of God so Grotius 'T is the Spirit of God that unvaileth God and detecteth the Depths of God 'T is 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 Vtility of the Church so Piscator That the Church may receive Fruit thereby so Calvin Revelation is from the Spirit but 't is according to the Word If the Word goeth without the Spirit 't is 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 super-natural Now things super-natural 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 indued 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 Tryal 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 supplyeth and doth the Office of another He will guid 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 shew you the things to come Concerning the Kingdom of Christ c. Concerning future Contingencies c. Concerning the Dishes that shall be served in to the Church c. No POET am I nor a Poets Son I am not one that hath the Lawrel won In Poetry I learning am to spel This is in order unto reading wel 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 wholy 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 tel 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 lye 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 sauingly 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 Hel 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 Vnrighteousness All will be damned judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek who dye unbelieving the truth as 't is in Jesus and acquiesce in iniquity That French King LEWIS the 11th spake like himself Si salvabor salvabor Si damnabor damnabor c. 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 perswading 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 c. 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. 'T is 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 ones indulged matchless pity Have Suburbs here hereafter have the City What Heaven here what Heaven too hereafter 'T is joyful NEWS to ev'ry 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 FREE-GRACE Free-Grace that 's one of the Depths of God Are the Judgments 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 troden under-foot in thine own blood I said unto thee live yea I said unto thee in thy
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
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 Linnen Or from a Scribe who razeth out the Errors of his Pen and Menda's of his Writing with a Pen-knife 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 Hel 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 'T is not the Word that preached is by Man Nor Men who preach the Word that ever can Convert a Soul If CHRIST be passive then They stil 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 no longer be a Strife What turned from the way of Hel to Heaven And so at last be purged of all Leaven If this be not the Depth of God then 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 Accomodation 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 acknowledg him to be their MESSIAS 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 Latine 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 Priviledge as wel as Power Now Christ giveth the Priviledg 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 fulness of time was come Gal. 4.4 5. The fulness 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 shal 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 indicates 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 Vertue 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 'T is called the Spirit of the Son because it proceedeth from the Father and the Son so Estius and Tirinus 'T is 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 Vnion of the Hebrews and Grecians or Jews and Gentiles in one Church The gemination Father Father indicates and intimates a fiducial filial and vehement affection By Vertue of UNION Christ is the Son of God by vertue of the personal Vnion 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 shal come upon thee The Spirit did as it were cast a Cloud over her which may
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
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 Vnity 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 thorough the death c. So the Greek Now if God may be reconciled then God may be satisfied But God may be reconciled So Rom. 5.10.11 For if when we were enimies 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 thorough our Lord Jesus Christ by whom we have now reciev'd 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 then 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 wil not demand another Satisfaction If Christ hath worn up the Rod to the Stumps and cast it into the Fire then 't is no more to be remembred Is not Satisfaction now one of the Depths of God 'T is God-Man that satisfieth Man Man cannot satisfie Himself nor can he satisfie Another All of the World and all in the World wil not fil an Eye nor an Ear Eccle. 1.8 how then should it fil the HEART which is the vastest thing in the World If not the outward Sences 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 wil not satisfie a hungry man who is ready to prey 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 wil not satisfie a Soul sailing by the Gates of Hel 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 shal 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 cals his Freinds and Zeresh his Wife he tels 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 'T is 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 'T is 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 then 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 fil or satisfie 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 Three-Square and nothing but a Trinity in Vnity and an Vnity in Trinity can satisfie 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 satisfie 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 Majestie But Christ was GOD that He might satisfie 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 't is decryed The Satisfaction thine and not denied As GOD is satisfied so is MAN By Jesus Christ 'T is He no other can Atoner be of more than finite Ire 'T is He that plucketh Souls out of the Fire Oh GOD and MAN all Riches
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
So She is the Fabrick 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 it self except it abide in the vine This is an Hieroglyphick 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 shal a man leave Father and Mother and cleave unto his Wife The word here CLEAVE in the Greek importeth to be glued unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shal be glued unto his Wife Hereby is intimated the straight knot which is between Man and Wife as if they were glued together like two Boards joyned 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 Shal 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 Vnion 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 Papâ—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 Vse 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 Ther 's an UNION between Christians 'T is 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 Freinds acted by the same Principles wil 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 Dissention in two Brothers make a Gapp to the Turks Did not Dissention of Christians lose Constantinople In the material and natural Body ther 's a constant Amity and Vnity because one Spirit runs thorough all Thus should it be in the Metaphorical and Mystical For 1 Cor. 12.13 By one Spirit are we all baptized into one Body whether we be Jews or Greeks bond or free c. 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 Vncircumcision Yea as eminent in the one as in the other Were it not the highest Sacriledge in the World to make a Monopoly of Christianity Let none for the future monopolize that Title of Saints and godly Party to any one Party The Devil is pictured with a cloven FOOT signifying that 't is 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 ruine Is not Vnion 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 'T is too connatural unto the best of Men who are but Men at best rather to take notice of that which wil divide than of that which wil 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 Vnion 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 pretious 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 Vnion 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 Vnion 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 joyned unto the Lord is one Spirit He that is joyned He that is glued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not a word saith Leigh in all the Greek language that signifieth a neerer 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 〈◊〉
Rom. 8. 28. And we know We assuredly certainly and experimentally know Either from the Word of God or the History of the Saints or from a filial Confidence so Paraeus But what follows That all things shal work together for good Things prosperons and adverse Tam prospera Quam adversa so Estius All things Not only this thing or that thing and the other thing but also ALL things These things shal co-operate for Good But to whom To them that love God From the whole HEART so Tirinus To them that are the called according to his purpose As they are the called according to his Purpose so it is his Purpose which is not a successless Purpose that there should be a Concurrence and Co-operation of all things for their good Is not this now one of the Depths of God CONCURRENCE is another Depth of God That Saints may make a Comfort of a Rod As wel as make a Comfort of a Staffe And dying in the Face of DEATH may laugh Thus may a Rod under a dismal Shade As wel as Staff be then a Comfort made If CHRIST be mine in Covenant then I Shal find all things concurring really For saving GOOD though seemingly for Evil And so Defeat is given to the Devil Though Joseph Goaled be a Jedidiah And in the DUNG'ON be a Jeremiah Though Daniel too be in the Lyons Den And in the Furnace be the three Children Though ISRAEL no Prospect hath of Life No more than Job had Comfort from his Wife Yet all things did concur for all their Good And They the Depths of SHADDAI understood Lord Jesus Christ mine Eyes are up to THEE Oh let all thins in a Concurrence be For Good and not for Evil unto ME That I also the Depths of God may see FAITH Faith that 's one of the Depths of God If Mary once a Virgin but not always so was more blessed in receiving the FAITH than in conceiving the FLESH of Christ certainly then Faith is one of the Depths of God If an affectionate closing with and acting of any known Sin be utterly incompatible and inconsistent with a living Faith certainly then this is one of the Depths of God If Faith comes with an empty hand and takes in all from the Plenitude of Christ certainly then this is one of the Depths of God If Faith be the first work the great work Yea THE WORK by way of Emphasis Eminency Excellency If Faith be the greatest and most glorious work the Work of Works certainly then this is one of the Depths of God Thus John 6.29 This is the work of God that ye beleive in him whom he hath sent This is the work of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Command and Will of God 1 Jo. 3.23 This is the work which God esteemeth above all Works This is the Work and Gift of God Eph. 2.8 This is saith Beza the work that pleaseth God 'T is true Quod DEO placet for saith the Apostle Heb. 11.6 without faith 't is impossible to please God Is not FAITH now one of the Depths of God If Faith may be shaken in the Soul but not out of the Soul if Faith goes not into Vision til Time goeth into Eternity if Beleif lives til the Beleiver dies certainly then this is one of the Depths of God This should be the DIALECT of a Christian Vox Christiani under the greatest Despondency of Spirit Lord thorough grace I beleive yet Lord thorough Grace I do beleive Yet Lord thorough Grace I would beleive Yet Lord thorough Grace I wil beleive help Lord thorough Grace my Vnbeleif The Father of that Child who had a dumb Spirit hath set us this Copy to write after Thus Mark. 9.24 Lord I beleive help thou mine unbeleif Supply with Grace in thy Self the Defect of this Grace in my Soul Faith and Vnbeleif may be in the same Soul at the same Time in the same Action and upon the same Subject Hath not Faith a Chymical-Art Wil not Chymists extract Gold out of Silver or Stones Wil not the Act of Faith thorough the Object of Faith draw help out of things cross and contrary Is not FAITH an Herculean-Task and the hardest work in the World Hic Labor hoc Opus May Spira though dead speak You call upon me to beleive but I cannot beleive Oh how fain would I beleive but cannot 'T is easier to keep the moral Law than to beleive for 't is natural to work for Life but 't is supernatural to beleive for Life Is not Faith now one of the Depths of God To beleive things incredible to hope things improbable and to do things impossible any other way to be done they were Luthers WONDERS and are Mine and may be Thine To beleive that another wil pay my Debts and bear my Charges that He wil be buffeted that I may be blessed that He wil be hated that I may be loved that He wil be crucified that I may be crowned that He wil be sacrificed that I may be saved is not this one of the Depths of God Did Vlpian complain that there were few true Philsophers We may complain there are few true Beleivers Is not Faith then one of the Depths of God If FAITH be a Gift of God effected by the Spirit of God whereby there is a Reception of Christ and a Recumbancy upon Christ only for Salvation certainly then this is one of the Depths of God If Faith be the first Hand to receive a Mercy and the first Eye to discover a Judgment is it not then one of the Depths of God If this be the true Logick of FAITH to draw Conclusions of Peace in War of a Feast in Famine of Safety in Danger of Light in Darkness of Life in Death certainly then this is one of the Depths of God If Salvation and all in a Tendency unto Salvation be intailed upon Faith in the Person of Christ certainly then this is one of the Depths of God Thus Acts 16.31 Beleive on the Lord Jesus Christ Ther 's the Precept The Object of Faith is the Person of Christ in his Triple OFFICE Prophetical Sacerdotal and Regal Lord Jesus Christ We may beleive the Church but we must not beleive in the Church 'T is Christ and not the Church that must be beleived on and beleived in for the Church is not God but the House of God And thou shalt be saved Ther 's the Promise Is not Faith now one of the DEPTHS of GOD It is as easy for the Children of Belial and of Blood to pluck the Sun out of the Firmament as true Faith out of a true Christian Is not this then one of the Depths of God Tertullian saith of the Papists They beleive without the Scriptures Credunt sine Scripturis ut credant contra Scripturas that they may beleive against the Scriptures The Jewel of Faith can never be kept in a cracked Cabinet in a crasie Conscience Is
Wonders and consequentially one of the Depths of God The INCARNATION of a Christ I find To be a Depth of God unto Mankind In the Beginning was the WORD and This Was with God was God is God unto His. For Him who had Eternity for Mansion And Banners there of LOVE have due Expansion For Him who had Eternity for Measure Who also is a complicated Treasure To be an INFANT of a Moment old For this the Angel unto Shephards told For Him who was the GOD of Joys to be A MAN of Sorrows and from Mortals flee For Him who was of Nations the Desire To be the Object of Almighty Ire For Him who higher than the Heavens is Lower than ANGELS to me made for His For Him who waited was by Angels then To watched be by mercenary Men For Him who crowned was with GLORY thus To crowned be with THORNS for abject Vs Of Wonders 't is a Wonder unto Me And Depth of God may also be to Thee GLORIFICATION Glory that 's one of the Depths of God But before I proceed At quis tantis Ego tantillus Ego I must give my self Check and with the greatest Reflection and Trepidation acknowledg what is a PIGMY to discover this Goshen or Garden this Country or City which hath Foundations this Mount of Beatitudes this Pallace or Paradise this Haven or Heaven A Life of Glory is the Grace of Life is it not then one of the Depths of God If Glorification be a perfect Transformation of the Saints of God into the Image of the Son of God is it not one of the Depths of God If GLORY be the real Transmutation of a Person from Misery or Penalty of Sin into eternal Felicity is it not one of the Depths of God If for this end God made Man that he should eternally live unto his Praise in the eternal Enjoyment of Himself is it not one of the Depths of God If a State of Glory be an eternal STATE Yea a State of ETERNITY and that of Felicity is it not one of the Depths of God That there is a State of Glory is evident Thus 1 Thes 2.12 That ye would walk worthy of God As become the Worshippers and Servants of God so Menochius Who hath called you Efficatiously so Estius But unto what Vnto his Kingdom and Glory Is not a State of Glory now one of the Depths of God Yea that there is a State of eternal Glory is as evident Thus 2 Tim. 2.10 Therefore I endure all things for the Elects sakes that they also may obtain the Salvation which is in Christ Jesus with eternal glory Is not a state of Glory now one of the Depths of God But what manner of State is a State of Glory Qu. What Drexelius saith of God that I may say of Glory Sol. but this he saith of God What God is that I know not what God is not that I know Thus I may say of Glory What Glory is I know not what Glory is not that I know Yet this may be asserted with the greatest Confidence and Comfort that a State of Glory is a State which is SINLESS A State of Glory is a sinless state is it not then one of the Depths of God There are Sinners on Earth and in Hel but there are none in Heaven and if no Sinner there then no Sin there Is not a state of Glory now one of the Depths of God If Sin be the Sting the Evil of Evils the Pest of Pests the Poison of Poisons certainly then a state of Glory which is a sinless State must be one of the Depths of God Was that Question Pro. 20.9 ever yet answered Who can say I have made my heart clean I am pure from my sin Is there a Day without Clouds Is there a Moon without Spots Is there a House without Rubbish Is there a Garden without Weeds Is there a Heart without Leaven Is there a Soul without Sin But a state of Glory is a sinless State and one of the Depths of God If what is said of War may be said of SIN that it is a complex Malum complexum and a complicated EVIL is not a state of Glory then which is a sinless State one of the Depths of God Of all men living there are none that look like greater Strangers unto their own Hearts than those who now pretend unto a personal Perfection PAUL was cried up for an earthly Angel yet not without the Plague of the Heart not without Sin within and that as an Inhabitant Thus Rom. 7.17 It is no more I that do it but sin that dwelleth in me But a state of Glory is a sinless State therefore one of the Depths of God The Truth of Grace consisteth in opposing every Sin the Strength of Grace consisteth in mortifying every Sin but the Conquest over every Sin is the Ingression of the Soul into GLORY Is not now a state of Glory which is a sinless State one of the Depths of God SIN is Evil all Evil so bad that we cannot call it worse than it is It s Name is Evil. Thus Rom. 7.13 That sin by the commandment might become exceeding sinful Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Greek that sin by the Commandment might appear a SINNER unto an HYPERBOLE But now a state of Glory is a sinless State and is it not then one of the Depths of God If Sin be a darkning of the Glory of God a defacing of the Image of God a crucifying of the Son of God a grieving of the Spirit of God and a wounding of the Soul of Man is not then a state of Glory which is a sinless State one of the Depths of God If SIN be the only thing in all the World that is the Object of Gods Abhorrence if this be the onely thing in all the World that makes Man truly miserable and of Angels made Devils certainly then a state of Glory which is a sinless State is one of the Depths of God If SIN be the only thing in all the World that necessirates Mercy that called for the Action and Passion of Christ and that caused Tears to stand in his sinless Eyes certainly then a State of GLORY which is a sinless State is one of the Depths of God If SIN be the only thing in all the World that God looks upon with a Vendictive Eye that Christ came to destroy that makes a Hel within and that caused the Maker of Man to repent of Man's making certainly then a state of GLORY which is a sinless State must needs be one of the Depths of God Every thing in Nature the higher it is the purer it is The Earth is the lowest and the grossest of the Elements The Water next to the Earth is grosser than the Air. The Air is grosser than the Fire which Philosophers call the highest of the Elements The higher we go the more Purity we find and when we come in a State of
Isa 58.11 Jehovab shal guide thee continually and satisfie 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 wil make fat thy bones he wil comfort thee and fil thee with joy both of Soul and Body Thou shalt not pine by spiritual Fasting for I wil 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 Margent Thus the Lord Jesus Christ is a continual LEADER Did he lead yesterday he wil lead to day Doth he lead to day he wil lead for ever for yesterday to day and for ever he is the same There are many Persons who imbitter 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 wil have its care when it comes and this day hath enough of it self 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 it self wil 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 shal I do when Poverty and Prison come Ah! saith another what shal I do when the Plague and the Sword come Ah! saith a third what shal I do when the Fire and the Famine come Ah! saith a fourth what shal 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 litle 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 Showr 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 thorough 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 ev'ry TRUTH The Father too of all sincerely His A grac'ous and a gentle LEADER is 'T is He that leads in ways of Right'ous ness His Isra'lites the greater and the less Christ Jesus too I do a Leader find Aud as to CONDUCT always in a Mind 'T is He that did alone the Winepress tread 'T is He that doth from Earth to Heaven lead When mortâ—â— Man is running of his RACE 'T is He that leadeth in a way of GRACE From a state militant I clearly see Unto a state triumphant leadeth He. 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 shal 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 wel as GOOD to be received at the hand of God Thus Job 2.10 Shal we receive good at the hand of God and shal we not receive evil The Emphasis of the words saith Caryl carries it thus Shal we receive Good with Hand or Heart at the hand of God and shal 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 wel 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 shal 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 wel as external Good shal 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 Weather shal 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 looser 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 wil not hold as to Person for his Children were the same as to Number yet this wil hold as to Possession or his personal estate for that at lest was doubled Confideratis Considerandis Now these things considered and reflected is not Concurrence one of the Depths of God If Adversity as wel as Prosperity and Penury as wel as Plenty shal 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 wel as external COMFORTS shal 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