Defect makes one sinful but many good Actions cannot make one righteous He is just not only that hath no Sin but He also who is acquitted from his Sin or to whom his Sin is not imputed Is not Justification then one of the Depths of God To justifie our selves that we are righteous is worse than all our Vnrighteousness JAH hath no Respect to our Righteousness in the business of Justification is not this then one of the Depths of God 'T is said of Christ 1 Jo. 5.6 that he came by Water and Blood To intimate and indicate that no more are justified by his MERIT than are sanctified by his SPIRIT It is Christ who takes from Man Vnrighteousness and gives unto Man his own Righteousness Is not Justification now one of the Depths of God Aug. One saith that Marcellina hung the Picture of Christ and the Picture of Pythagoras together Are there not many not only in ITALY but also in ENGLAND who join Christ and their Works together Christ and their Prayers together Christ and their Tears together Christ and their Teachers together Christ and their Alms together In the Law Deu. 22.11 God commands not to wear a garment mingled of linnen and woolen This Law was figurative and teacheth that in the case of our Justification Acceptation and Salvation we are not to join our Services and Sacrifices to the Righteousness of Christ Is not Justification then one the Depths of God The Object of Worship God abominates a LINSEY-WOOLSEY Righteousness The Glosse of the Scoolmen is flagitious who say that Faith adorned with Charity justifieth The Romanists condemned in Councils the Doctrine of Justification by the Imputation of the Righteousness of Christ which is not in us but in him The Rhemists call it a fantastical Justice a new-no Justice But Luther saith whosoever rightly esteemeth of the Vtility and Majesty of Justification to him all things should seem vile and worthless For what is Paul what is Peter what is an Angel from Heaven what are all other Creatures to the ARTICLE of Justification Is not this then one of the Depths of God I cannot but mention the Tutissimum of Bellarmine who having written 5 Books against Justification by Faith gives a Defeat to his whole Design in concluding the Controversie with a Confutation of all that he had written of it in these words Tutissimum est Fiduciam totam in Dei sola Misericordia et Benignitate reponere 'T is safest to put the whole Confidence in the Mercy and Benignity of God Is not Justification now one of the Depths of God The Justification of one Sinner is a far greater Work than the Creation of all the WORLD is it not then one of the Depths of God They justifie themselves sinfully who say they are justified by Christ from their Sins and yet continue in their Sins and hold fast their iniquities Is not Justification then one of the Depths of God What Righteousness saith Farnworth Christ performed without Me was not my Justification neither was I saved by it May not this be beleived of this man himself if he died in the same mind Ob. Do men say that Justification is by Grace and not by Works The Scripture saith it is by Works and not by Grace only and who is most authentick God or Man Resp There 's a two-fold Justification before God and before Man Before GOD. Thus Works cannot justifie No righteousness can stand before God but the Righteousness of Christ only Thus Rom. 3.20 Therefore by the deeds of the law shall no flesh be justified in his sight c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No flesh all flesh so the Greek All flesh shall not But the meaning is no flesh shall Metonymia Materiae Flesh by a double Figure is put for a Man 'T is put for the Body it being the Matter of it Synecdoche Membri 'T is also put as a part for the whole man Here the word ALL joyned with the Negative is often according to the Hebrew phrase put for none All flesh that is no flesh All Men that is no Man No man how great soever how good soever can be justified by Works before God So Rom. 4.2 If Abraham were justified by works he hath whereof to glory but not before God If Abraham were justified by the Works of the Law or Nature apart from faith so Estius He hath whereof to glory but not before God Not in Scriptures of God where God speaketh so Vatablus Not before God because such a Righteousness cannot free from Sin nor reconcile to God so Toletus Before MAN Thus Mat. 7.20 By their works ye shall know them So Jam. 2.26 As the body without the Soul is dead so faith without works is dead As the Body is Lifeless if Soul-less so the Soul is Faithless if Workless Though a man be justified without the Righteousness of Works yet that MAN who is without Works of Righteousness is not justified Is not Justification now one of the Depths of God As it is true Grace is ever alone in justifying before God it is as true Grace is never alone in the person justified by God Is not Justification then one of the Depths of God Grace and Works dwell under the same Roof JUSTIFICATION is the Thesis next An Act of Grace according to the Text Most absolute Can ISH in his own Dress Be just with JAH No 't is the Right'ousness Of JESUS intervening with the Flag Mans Right'ousness is but a filthy Rag. God had for Sin with Man a certain Duel Justification is the Christ'ans Jewel Where is the Man but for a BANKRUPT went This is unto his Ear an Ornament Yea Golden-Chain this is unto his Neck And doth indeed a BLACK most rarely deck No more are justified by the Merit Than also sanctified by the Spirit The Spirit of th' Almighty gave me Breath Lord Jesus me acquit from Sin and Death I thorough Grace delight in sacred Story Lord right'ous me account to Life and Glory Oh dearest JESUS is my Sin made Thine Then is thy Right'ousness made also Mine SANCTIFICATION Sanctification that 's one of the Depths of God For the Heart of Enosh that was black with sin to be beautified with Grace and for Him who was a BLACK by Nature to be a BEAUTY by Grace is not this one of the Depths of God That there is such a thing as Sanctification is evident that this according to the Greek is a Sanctification of Spirit and belief of Truth is as evident Thus 2 Thes 2.13 But c because God hath from the beginning chosen you From the beginning of Evangelical preaching so Cajetan From the beginning of your Vocation so Vorstius From Eternity so Beza Before the foundations of the world were laid Et Animae Corporis so Piscator But unto what are these chosen Vnto Salvation Eternal so Grotius Both of Soul and Body so Gomarus Then followeth in sanctification of Spirit Of a divine
in order to his Election Is not this then one of the Depths of God Here were some elected and were not these Persons But who were these They were the Saints at Ephesus and the Faithful in Christ Jesus Eph. 1.1 And were not here Women as wel as Men Do not Women believe as wel as Men then elected as wel as Men For Acts 13.48 As many as were ordained to eternal Life believed They did not believe and so were ordained to eternal life but they were ordained to eternal life and so did believe But though Election be before Grace in Existence yet GRACE is before Election in Evidence The former is first in the Ordination of God the latter is first in Manifestation to Man Though Election be not for foreseen Faith yet until Faith none can see their Election We can never find our selves in the heart of God by gracious Ordination til we find God in our hearts by gracious Operation Those that conclude election without Grace wil be as much non-plus'd at the Tribunal of God as that speechless man was who appeared without a Wedding Garment We cannot find our selves in Gods Roll unless we walk according to Gods Rule nor conclude that we are predestinated until we are purified Thus Election is the sublimest Act of divine Soveraignty and is not this one of the Depths of God Man lapsing was obnox'ous to the Rod Election therefore is the Depth of God Ah lapsed Man here matter is of Fact ELECTION now is Gods sublimest Act. Election doth out-bid Desert Desire This Act prevents a fatal final Fire I wil assert not caring who come next The Sacred Scripture best interprets Text Inspect this CANON and find this Decision Election is not from the least Praevision Of Faith or Works 'T is not from Idol-Merit But Mercy that elected ones Inherit Ah lapsed Man 't is easy Thee to find An Enemy in Manners and in Mind But to prevent for ever a Rejection There is the Depth of God divine Election Lord spare a little give a little space Election is made up and out of GRACE As is thy Rule so let my Walking be That I my Name within thy Roll may see REDEMPTION Redemption that 's one of the Depths of God If Mans Redemption be Mans Re-emption from the Servitude of Sin and Satan Redimere est quasi rursus emere unto the Immunities of the Sons and Daughters of God by the payment of an equal Price is it not one of the Depths of God If the Redemption of Man be the Restauration of Man from a state of Sin and Death unto a state of Grace and Life is it not one of the Depths of God He that shall question whether Redemption be a greater or a better work than Creation knows very little what a REDEEMER is and what the ransome of an immortal Soul is worth I should think as Mans gaining the World cannot compensate the loss of his Soul so Gods creating the World cannot equalize Christs Redeeming of the Soul It is proper and peculiar to Christ to be the Redeemer of Mankind yet this work of redemption the Romists ascribe to MARY whom they call their Hope their Joy their Mediatress a Medicine for the diseased a Defence from the Enemy a Friend in the hour of Death But is not this among all the Topicks of Prayer the strongest Argument that Christ hath redeemed us Or that we are his redeemed ones Thus Eph. 1.7 In whom we have redemption thorough his blood the forgiveness of Sins according to the riches of his Grace In this Text and Truth there are these things worthy inspection and reflection The MATTER This is Redemption The Subject and Theam or Thesis is Redemption The rare Contrivance of this is greatly worthy of and cals aloud for a critical Contemplation Let the redeemed of the Lord take a Prospect of this in its Plat-form and in its Publication In its Plat-form Was not this gloriously laid in the eternal Project and Purpose of God Yea in that aged Promise which passed between the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Son Thus Tit. 1.2 In hope of eternal Life which God that cannot lye promised before the World began Or rather from the beginning of Ages In its Publication The discovery of this Mystery of redemption was early and shined forth in the very Morning of the World No sooner is Man polluted but Christ is promised Thus Gen. 3.15 I wil put enmity between Thee and the Woman c. The MEDIUM Whom This is Christ The Redeemer is Christ In whom we have redemption 'T is he Gal. 3.13 that redeemeth from the curse of the law c. If any say how can they be blessed whom the Law pronounceth cursed 'T is easily answered because Christ was made a Curse for his For it is Written Cursed is every one that hangeth on a Tree As the Serpent was accursed above all the Beasts of the Field so the Death on the Tree was accursed above all kinds of Death the Serpent being the Instrument and the Tree the Occasion The MERIT Blood Thorough his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom we have redemption thorough his blood Not her blood but his blood not the blood of Mary but of Christ Not the blood of Hales and Becket but the blood of Christ Believe it Redemption is not thorough the Milk of the Mother but thorough the Blood of the Son The Blood of Christ was meritorious as to Redemption This blood spake better things than the blood of Abel That blood had as many Tongues as Drops and every Drop crying for Vengeance Was not God in his Inquisition more critical than the Spanish Inquisition though that be done with utmost secresie and security Christ must bleed and that unto Death in order to Redemption Thus Rev. 5.9 Thou wast slain and hast redeemed us to God by thy blood c. Here is a redemption to God to the Benignity of God to Grace and Glory but this is thorough the blood of Jesus The MERCY The forgiveness of sins Remittere is retro mittere In whom we have redemption thorough his blood the forgiveness of sins Here is remission and to remit is to send back It properly signifieth the sending of a thing back to the place from whence it was taken Here is remission and that of sins Of Lapses and Offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Faults and Falls so the Greek Did Julius Caesar glory in nothing more than in giving and forgiving In giving to his Friends and in forgiving his Enemies What may be said of a Christ then a greater than Caesar The MOTIVE This is grace riches of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. riches of his grace In whom we have redemption thorough his blood the forgiveness of sins according to the riches of his grace For the most plentiful goodness of himself so Grotius Thus Rom. 2.4 Or despisest thou the riches of his goodness
write it as a most serious Sentiment that Sanctification is not a Web woven out of thine own Bowels that the whole Frame depends upon God as the Stream depends upon the Fountain and as the Beam depends upon the Sun is it not then one of the Depths of God We want a thousand times more Grace than we have Pejor esse nolo Meliorem esse non cupio and therefore should be unlike that MONK who said I am unwilling to be worse but I desire not to be better The Precept of God and the Practice of Man must not be Two but One. It is the Conception and Deception of the World that Greatness and Goodness are inconsistent whereas in some though but a very few they have a happy and a comely Conjunction Is not Sanctification then one of the Depths of God SANCTIFICATION cometh to the Test And Depth of God it passeth with the rest For Name and Nature changed now to be I 'le act a MOSES this great Sight to see A Saul is Paul a Persecutor Preacher A Sinner is a Saint a Theif a Teacher Felicity the Subject of the Mind On SANCTIMONY I intailed find Oh precious Soul in running of the Race I Glory see intailed is on Grace Stil SEEING let me see that Mans Salvation Intailed is on Gods SANCTIFICATION Ah trembling Soul espouse no Towring Thought For this I find when I have truly sought That SANCTITY cannot as Web be wrought From Bowels of our own and forth be brought As on the Fountain doth depend the Stream And on the Sun dependeth ev'ry Beam So Sanctity upon a GOD dependeth And greatly this unto his GLORY tendeth Is Holiness the Work and also Will. Of ELOHIM Oh then this Vessel fill With Grace that then may into Glory go When Time into Eterinty doth so Oh Holy One Shal I hereafter be When thou appearest made like unto Thee Oh what a SIGHT wil this be unto Me Not as thou WAST but as thou ART to see Oh Holiest am not I one of Thine Be changing now this sinful Soul of Mine From Grace to Grace for this is called GLORY 'T is written thus within the sacred STORY UNION Vnion that 's one of the Depths of God It is not Christ without us but Christ within us that is the Hope of Glory is not Vnion then one of the Depths of God All the spiritual signal silencing sealing Looks and Loves of Christ to the Christian run in the Channel of UNION is not this then one of the Depths of God Though Communion with Christ may be lessened yet Vnion with him can never be dissolved is not this then one of the Depths of God What can do the Soul good unless there be Vnion with Christ the Head If Vnion with Christ and Satisfaction from Christ unto infinite Ire and Justice by his active and passive Obedience be the only two PILLARS that must support an immortal Soul leaving a mortal Body certainly then the one as wel as the other is one of the Depths of God There is a six fold Vnion ESSENTIAL There is an essential Oneness The Father and the Son are essentially One Thus John 10.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and my Father are one I and the Father are one so the Greek Text. Not only One as the Arrians have expounded it in Consent and Concord so Maldonat They are One in Nature so Piscator They are One in Power so Brugensis The Father and the Son are One in Consent and Will in Essence in Power and Dominion The Son was co-equal co-essential co-eternal and con-substantial with the Father Thus Phi. 2.6 Who being in the form of God There is not a little Contestation with Arrians and Socinians who deny the Deity and Eternity of Christ about the true meaning of these words who being in the form of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here FORM to me signifieth an essential and substantial Form Who being in the Simiâ—â—â—â—â—… and Image of God so Tremelius and the Syriack Talis qualis est Deus Who being such as God so Beza Christ is the Likeness or Image of God the Father not accidental for in God there are no ACCIDENTS but subanstial and essential so Zanchy But what follows Thought it not robbery to be equal with God There is also a great Controversie concerning these words He thought it not robbery Not Pillage and Ravine so Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'To be equal with God Christ though in the Form of God made it not a matter of Triumph and Ostentation to be equal with God Christ saith Grotius hath not boasted of his power 'T is a mighty Text and Truth that the Son and the Father are One For this word One confutes Arrius who denied Christs eternal Divinity And this word ARE confutes Sabellus who denied a Distinction in the Deity PERSONAL There is a personal Oneness The two Natures in Christ Divine and Humane make one Person and Passover one Surety and Saviour one Minister and Mediator Thus 1 Tim. 2.5 For there is one God Not only of the Jews but also of the Gentiles And one Mediator between God and Man One MIDLER of God and Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek The Man Christ Jesus He doth not add Man to exclude the Divine Nature from the Mediatorship but emphatically to demonstrate that Nature in which he gave himself a Ransom for us of which he speaks in the next words Thus v. 6. Who gave himself a ransome for all For though the Ransome was paid by him who is God or had a Divine Nature yet saith Caryl it was paid in the Manhood or Humane Nature only The Humane Nature was the Matter of our Ransome but the Divine Nature yet saith Caryl it was paid in the Manhood or Humane Nature only The Humane Nature was the Matter of our Ransome but the Divine Nature gave Worth and Weight to it gave Value and Validity to it TYPICAL There is a typical Oneness Thus Gen. 7.1 2 3. Noah and all his House were to go into the Ark and be One there He was to take also of clean Beasts by Sevens the Male and the Female Of Beasts not clean by Two's the Male and the Female Of Fowls also he was to take by Sevens the Male and the Female These were to be taken into the Ark and to be One there METAPHORICAL There is a Metaphorical One-ness This is three fold Artificial There is an artificial Oneness The Foundation and the Fabrick are artificially One There is the Foundation and the Superstructure The Superstructure consists of many Lofts and Stories but the Stress of all is laid upon the Foundation for the Foundation and the Fabrick are One artificially one Thus Zach. 4.9 The hands of Zerubbabel have laid the foundation of this house his hands also shal finish it This is an EMBLEM of the UNION between Christ and the Church As He is the Foundation 1 Cor. 3.11