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
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
Communion with U. S Christ was made Partaker of the humane Nature Thus Heb. 2.14 For as much then as the Children are partakers of flesh and blood he also himself took part of the same c. The Children The Apostles and Disciples so Tena The Sons of God or Godly so Grotius Were pertakers of flesh and blood they continue in flesh and blood so Beza They are men mortal and miserable so Estius Himself also took part of the same c. In kind so Camerarius Without Sin so Gerhard That we might have Communion with GOD we are partakers of the divine Nature Thus 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that thereby we might be partakers of the divine nature c. Not of the Substance of the DEITY as the Familists say 'T is a Fellowship with God in his Sanctity the Purity that is eminently and infinitely in Him is formally in His. 'T is a Fellowship also with God in his Felicity i. e. in the beatificial Vision and Brightness of Glory Is not Communion now one of the Depths of God For a Soul to lye as it were in the Bosome of God and to live as it were in the Embracement of God is not this one of the Depths of God For a Soul to see the Face of God and be indulged the charming and ravishing Shines and Smiles of that Face is not this one of the Depths of God This Communion with God and Christ is thorough the Spirit Thus 2 Cor. 13.14 The grace of the Lord Jesus Christ and the love of God and the Communion of the holy Spirit be with you all Amen Is Ish without his Pangs and Pannick Fears COMMUNION a Depth of God appears If this be false thy Pen may this correct Of Vnion Communion's an Effect Experienced I COMMUNION see Far better is than can expressed be That God may have Communion with His Of humane Nature CHRIST Partaker is That We may have Communion with God And Glory in the burning of the Rod Of that Nature which is divine do We Participate Herein let all Agree Oh blessed BRNCH in Thee was never Leaven Is Fellowship with Thine on Earth a Heaven What then is Fellowship with THEE above Where Faith and Hope survived are by Love CONVOY A Convoy of Angels that 's one of the Depths of God As Pharoah David c had so Men in Capital Letters now have their Guards They think themselves safe enough with these though they be mercenary and mortal men howsafe then are they who have a Convoy of Angels which is one of the Depths of God Psal 91.11 For he shal give his Angels charge over thee to keep thee in all thy ways For his Angels will he command for thee to keep in all thy ways so Ainsworth So the SEPTUAGINT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ki maleachaiv jetzavveh lach c. For his Angels wil he command to thee c. So the Hebrew Though the Power of God be sufficient to govern us yet he appointeth his Angels to watch over us as Soldiers encamped about us These words were applied to CHRIST when he tempted him Mat. 4.6 And no wonder for if they belong to all the faithful in general as Interpreters agree much more eminently unto the Head and Patron of Believers who is the Author and Consummator of their Faith Heb. 12.2 God is a Preserver of Men mediately by Instuments He preserves Man by Man by the Beasts of the Earth and Fowls of the Aire but chiefly he preserveth Men by ANGELS For his Angels shal he command to thee Is not a Convoy of Angels now one of the Depths of God To keep thee in all thy ways But thy ways must be his ways those ways which God hath given thee to walk in In all thy Actions fo Mariana In thy Affairs praescribed thee of God so Gejerus In the ways of the LORD so Munsterus This Clause the Devil left out when he laid Seige to the Mediator of the Promise Is not this Convoy now one of the Depths of God No Prince in the world who is not a Saint hath such a Guard at home nor such a Life-Guard when he goes abroad as the meanest Saint hath Is not a Convoy of Angels then one of the Depths of God So Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shal be heires of salvation He doth not so much ask as affirm for the Hebrews improve an Interrogation for the greater Confirmation of a thing Are not Angels the Ambassadors and Heralds of Omnipotency Do not these carry COMFORT from his Throne to his Footstool from Heaven to Earth Certainly then their Convoy is one of the Depths of God The best part of Man even his SOUL is lower than Angels An Angel is a persect Soul and a Soul but an imperfect Angel Is not their Convoy now one of the Depths of God The Schoolmen have a Distinstion between Angels calling some assisting which are always before God Others ministring which are commanded up and down by God c. But 't is the greatest Folly in the World to be Wise above what is written If the Nature of Man be nothing but Sin Quod supra Nos Nihil ad Nos and Angels have not any sin at all in their Natures is not their CONVOY then one of the Depths of God These Angels are very great and so consequentially is their Convoy but there is an Angel ineffably greater and so must his Convoy be Thus Isa 63.9 And the Angel of his presence saved them Some Jewish Doctors understand here Michael the tutelary Angel as they account him of their Nation Others Mitraton an Harbinger or Messenger c. But is not this CHRIST of whom God speake unto Moses Exo. 23.21 23. called Jehovah Exo. 13.21 And an Angel Exo. 33.2 But what of this Angel of Angels He is a Convoy unto all ransomed and rescued by him Is not the Convoy of a Christ now one of the Depths of God Thus Isa 27.2 3. In that day At that time when Caligula's shal be destroyed when the CHURCH shal be pruned and purged by Passion Sing ye unto her a Vineyard of red wine May not this be the Church the Vineyard of God degenerated from her native Excellency and restored to her primitive Generosity and Glory Ani Jehovah I Jehovah do keep it So the Hebrew That must needs be kept which Jehovah keeps but Christ keeps the Church I will water it every moment That it may fertile be it shal be very often under divine Dews and Drops Lest any hurt it I wil keep it Night and Day Night and Day comprehend all time To be therefore kept Night and Day is to be kept constantly to be kept continually to be kept without intermission Is not the Convoy of a Christ now one of the Depths of God So Zach. 2.5 And I wil be unto her saith the Lord a wall of fire
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
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
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
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 〈◊〉