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, [Page 2]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; [...] 'tis 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 [Page 3] 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. 'Tis the Spirit of God, that unvaileth God, and detecteth the Depths of God. 'Tis 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 Ʋtility of the Church; so Piscator. That the Church may receive Fruit thereby; so Calvin. Revelation is from the Spirit, but 'tis according to the Word. If the Word goeth without the Spirit, 'tis 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 [Page 4]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.

1 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 [Page 5] (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.

2 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.

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 [Page 8]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 [Page 9]two general Heads; Salvation; and all in a Tendency unto Salvation.

1 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 Ʋnrighteousness. All will be dam­ned [Page 10](judged, [...] so the Greek) who dye un­believing the truth, as 'tis 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 [Page 11]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?

2 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.

1 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 blood, live. When thou wast (saith Caryl) wrapped in, and defiled with thine own blood (Sin and Misery) then I had pity on thee, and spake Life to thee. Every Soul tumbleth (in) Blood, till sprinkled (with) Blood. The Blood of Man is Filthiness; the Blood of God-Man is Holiness. GRACE, comes not by Generation, but Donation. Did ever any finite Intellect perfectly travel the Heights and Depths, the Lengths and Breadths of Free-Grace? For Free-Grace [Page]to out-bid, and out-vie, not only the Deserts, but also the Desires of Man, is not this one of the Depths of God? Thus (Eph. 3.20.) Now unto him that is able to do (superabundant­ly, so the Greek) above what we are able to ask, or think, &c. What Pen­sil can draw to the life, the vanishing Features of a Soul beautified with GRACE? The whole Fabrick of Salvation, from the Cell in Nature, to the Chair in Glory, is founded in Free-Grace. The whole Alphabet of Sal­vation, from the Alpha to the Omega thereof, is purely legible in Free-Grace. Thus (Eph. 2.5.), [...] By grace ye are saved. This is so blessed a Parenthesis, that without this Parenthesis there had been no Blessedness. This is a weighty, and a worthy Text; here is the Mercy, that's Salvation; and here is the Me­dium, that's Grace; by grace ye are saved. This is a Text of worth, and of weight; here is the Motive, that's Grace; and here is the Mercy, that's Salvation; by grace ye are saved. Salvation, is a choice CHAIN, but every Link of this Chain is made up of Free-Grace. I may assert it with the [Page 15]greatest Confidence, and with the grea­test Innocence, that Free-Grace is the Wheel, Primum Mobile. which sets all a going in Hea­ven, and in the Heart. For God to love, before loved; yea, for God to love (when) and (while) hated, is not this one of the Depths of God? For the Mercy of God to be over all his Works; yea, and over all his Workers too, is not this one of the Depths of God? For that GOD, who is incapable of Addition, or to be greater; incapable of Sub­straction, or to be lesser; to Write ra­ther in Honey, than in Gall; and to draw lines of Love, than of Wrath; is not this one of the Depths of God? For the Grace of God to be greater than the Sin of Man; and for the Ephah of God to be fuller of Mercy, than the Ephah of Man can be of Iniquity, is not this one of the Depths of God? Thus (Rom. 5.20.) But where Sin abounded, Grace did much more abound.

2 ELECTION. Election, that's one of the Depths of God. The Roma­nists speak of an universal Election; but the very name of Election, carries in it a Confutation: For none can be said to be elected, if all be elected; he that electeth, cannot be said to take all. Neither can it be said that Election is nothing else but Dilection; for Dilecti­on was antecedaneous, and praevious unto Election. Election, is an absolute Act of Grace, and is it not then one of the Depths of God? Thus (Rom. 11.5, 6.) There is a remnant according to the election of grace: A remnant (compa­ratively) is very little to the whole piece. There are (very few) among (very many) that are elected, and 'tis the election of GRACE. Election, is made up of Grace; made out of Grace: It is such an Election as Grace makes; an Election of Graces making. And if by Grace, then is it no more of Works, otherwise grace is no more grace: But if it be of Works, then is it no more grace, otherwise work is no more work. The two sorts of righteousness by the Cove­nant of Works, and by the Covenant of Grace, are altogether incompatible. [Page 18]Whatsoever is given for the MERIT of Works, is not freely given, and (conse­quently) is not Grace: For (as Aug. speaks elegantly against the Pelagians) Grace, Gratia non est Gratia ullo modo, nisi sit gra­tuita omni modo. is not said to be Grace in any sense, or any way, if it be not free every way. It loseth the nature of a work if done to merit by; for if elected partly for Works, and partly by Grace, then the merit of Works is no Merit: For, if Merit first enters, it excludes Grace; and if Grace first enters, it ex­cludes Merit. Now, if Election hath for its efficient cause the Purpose of God; for its formal cause the Mercy of God; for its material cause the Blood of Jesus; for its final cause the Glory of God, and the Salvation of Man, is it not then one of the Depths of God? The ARMINIANS say, Non eligit dignum, sed eligendo efficit dig­n [...]m. that Election is posterior to Faith; to Works; to Per­severance; but these are posterior unto Election. God elects not the worthy, but having elected them makes them wor­thy. They also are under a notorious de­ception, and prodigious Delusion, who say, Election is Christ the Seed, not the Persons of Men and Women. Christ is (if I may so write) Gods first Elect. [Page 19]Thus (Isa. 42.1.) Behold my Servant whom I uphold, mine elect in whom my soul delighteth. Christ was chosen by God to be SAVIOUR; Man was cho­sen in Christ to be saved. There are those who are called the elect of God. Thus (Col. 3.12.) Put on therefore (as the elect of God) Bowels of Mercies, &c. Now the elect of God, are elected in Christ. Thus (Eph. 1.4.) Accor­ding as he hath chosen us in him, before the foundation of the World, that we should be Holy, and walk without blame before him in Love. Here is the ele­ctor; this is God. He. As he hath chosen. The elected. Us. Here is the person in whom these are elected; this is Christ. In him. And here is the end of this Election. That they might be holy, &c. They were not elected because they were holy; or be­cause they would be holy. PAUL, Electum Vas. was an elect Vessel: Now God elected Paul, as Paul, not as a Believer, or a holy person. Election is absolutely free; there was no Praevision of any Qualification in Man, as a Motive to God, in order to his Election: Is not this then one of the Depths of God? [Page 20]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; [Page 21]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?

3 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 [Page 23]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. 1 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 [Page 24] Prospect of this in its Plat-form, and in its Publication.

1 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.

2 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.

2 The MEDIUM. Whom. This is Christ. The Redeemer is Christ. In whom we have redemption. 'Tis 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? 'Tis 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 [Page 25]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.

3 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.

4 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?

5 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, &c.

For Christ (who was without sin) to be made sin for his, that they might be made the righteousness of God in him, is not this one of the Depths of God? For a sinless CHRIST to do, and dye; to spend his Breath, and spil his Blood, [Page 27]for sinfully sinful Creatures, is not this one of the Depths of God? For him by whom no man knew sin, and who knew no sin by himself, not only to have his Veins breathed, but also his Vitals let out, is not this one of the Depths of God? Thus (Heb. 9.12.) By his own blood he once entered into the holy place, having obtained eternal redemption for us. As the high Priest with blood en­tered the Holy of Holiest; [...] so Christ (by his own blood) entered into Hea­ven (whereof the Holy of Holiest was a Type) having obtained eternal redemp­tion for his. Christ gave himself (for) his, that he might redeem them; Christ gives himself (to) his, that he may re­form them. The dying of Christ (for) his, is their Redemption; the living of Christ (in) his, is their Reformation.

4 CONVICTION. Conviction, that's one of the Depths of God. As there is an external, and legal Conviction in the Court of Man, so there is an internal, and effectual Conviction in the Court of Conscience. Though there be many Con­victions without Conversion, are there any Conversions without Conviction? Then doth the WHITE of Grace appear likest it self, when the BLACK of Sin is set by it; and where is the Christian whose Experience tels him not, that Con­viction is Midwife to Conversion? Is not this then one of the Depths of God? For a Man to be convinced of Sin (as) Sin; of Sin in the Nature of it, as wel as in the Danger of it, is not this one of the Depths of God? There are three great Convincers mentioned in the Sacred [Page 30]Scripture; Conscience; Christ; the Spirit.

1 CONSCIENCE. Thus (John 8.9.) And they which heard it, being convicted by their own Conscience, &c. The Greek word signifies Conviction by Argument; [...] the refutation of an opi­nion, that men before had imbibed, and espoused. Christ made their Conscien­ces their Convincers. Their Conscience told them that they were Guilty, if not of that sin, yet of other sins as bad as that.

2 CHRIST. Thus (Jude v. 15.) To convince all that are ungodly amongst them. The great day, wil not only be a day of Execution, but also of Convi­ction.

3 The SPIRIT. Thus (John 16.8.) And when he is come, he shall reprove (convince, [...] so the Greek) the World of sin, &c. To reprove, is only to dis­cover a fault; to convince, is to take away all reasons that can be alleadged for it. The Convictions of the Spirit are never single. As the voice of Sa­tan is to cry Sin, Sin; so the voice of the Spirit is to cry Grace, Grace. As there is a conviction of sin which is ra­tional; [Page 31]when a mans reason is non-plust, and he cannot deny the Truth of it: So there is a Conviction of Sin which is spiritual; when a man's heart stoops un­der it, and he takes the shame to him­self. Conviction, is a manifest and infal­lible DEMONSTRATION, which takes away all the Cavils of the Soul, when a thing is shewed to be im­possibly otherwise than it is represen­ted; may not this then be called one of the Depths of God? Where is the person in a state of Faith, that did not first see himself in a state of Ʋnbelief, and is not this one of the Depths of God? Where is the person in a state of Grace, that did not first see himself in a state of Sin, and is not this one of the Dephts of God? Where is the person in a state of Religi­on, that did not first see himself in a state of Rebellion, and is not this one of the Depths of God? Where is the per­son in a state of Life, that did not first see himself in a state of Death, and is not this one of the Depths of God? Where is the person in a state of Light, that did not first see himself in a state of Darkness, and is not this one of the Depths of God? Where is the person [Page 32]that (thorough Grace) is bound for Hea­ven, that did not first see himself (tho­rough Sin) bound for Hel, and is not this one of the Depths of God?

Dulciae non meruit, qui non gusta­vit amara.

5 CONVERSION. Conversion, that's one of the Depths of God. Nunquam sera, Con­versio ve­ra. True Conversion is never too late. Heaven, is entailed upon Holiness, and the Crown is appointed for the Head of the Con­vert; is not Conversion then one of the Depths of God? The Mind may be throughly convinced, and yet the Man not truely converted. To convert a Sin­ner, is a greater work, than to work Wonders in Nature. Though God lo­veth Converts never the worse, for being such Sinners before they were conver­ted; yet they should loath themselves so much the more, for being such Sinners before they were converted. There is an indispensable Necessity of Conversi­on; is it not then one of the Depths of God? Thus (Mat. 18.3.) If ye be not converted, and become as little children, [Page 34]ye shall not not enter 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. 'Tis 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 [Page 35]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 [Page 36] 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 [Page 37]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 EN­TIƲM. 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, [Page 38]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 [Page 40](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?

6 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; [Page 42]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 [Page 43]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.

1 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 [Page 44]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.

2 By Vertue of his SPIRIT. Christ [Page 45]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: 'Tis called the Spirit of the Son, because it proceedeth from the Father, and the Son; so Esti­us, and Tirinus. 'Tis 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 Ʋnion 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.

3 By Vertue of UNION. Christ, is the Son of God, by vertue of the (per­sonal) Ʋnion. Thus (Luke 1.35.) And the Angel of the Lord said unto [Page 46]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; Ʋbera & 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 give Check to Mor­tals, when they make too curious an Acquisition into the Mystery of the In­carnation. And the power of the highest shal overshadow thee: A Metaphor taken from Birds, cherishing their young ones. Therefore also that holy thing: Christ, who was sinless. Which shal be born of thee, shal be called the Son of God. Christ (as GOD) was the eternal Son of the Father; Christ (as MAN) was conceived of a sanctified [Page 47] Mass, or Substance, without all Sin. Now, as Christ was the Son of God by Vertue of the (personal) Ʋnion, so the Christian is the Son of God by Vertue of the (mystical) Ʋnion: Is not Adoption then one of the Depths of God? Is it so honourable to be the Son, or Daugh­ter of a (mortal) MAN? how (ineffa­bly) honourable then is it to be the Son, or Daughter, of an (immortal) GOD? Is not Adoption now one of the Depths of God? If Adoption be the Translation of a Person, from the Family of the World, and Satan, into the Family of God, with his Investiture in all the E­moluments, and Immunities of that Family; is not this then one of the Depths of God?

7 VOCATION. Vocation, that's one of the Depths of God. Vocation, is a Comment upon Election; is not this [Page 49]then one of the Depths of God? If Vo­cation be the effectual Voice of God to the Soul, by his Spirit, in his Word, in order to a Revelation of Christ, is not this then one of the Depths of God? They are holy ones, that shall be happy ones, and pure ones, that shall be per­fect ones: They are gracious ones, Suavis Motus in Verbo; for­tis Tractus in Deo. that shall be glorious ones, and called ones, that shall be crowned ones: Is not Vo­cation now one of the Depths of God? Those, all those and only those, shall be (everlastingly) crowned, who are (ef­fectually) called; is not Vocation then one of the Depths of God? As Elijah, and Elisha walked together till the fiery Charet parted them: So, until effectu­al Vocaion, there is no difference be­tween Persons; they all run to the same Excess of Riot: Is not this then one of the Depths of God? If we inspect the Idea, or Index of the Volumes of E­TERNITY, we shall find calling, as well as crowning; and gracious Man­ners, as well as glorious Mansions; Is not Vocation then one of the Depths of God? Thus (Rom. 1.6.) Among whom are ye also the called of Jesus Christ. If God gives effectual Vocation at this Di­stance [Page 50](with all the Appendexes, Cum om­nibus per­tinentibus and Appurtenances thereof) what will he give unto this Person when he comes in­to his immediate Presence? The Sym­metry (indeed) is not to be made be­tween here and there; now and then. If so much in a Cottage of Clay, what then in a Pallace of Glory? If the first Fruits be an handful; headful; heart­ful; what will the Crop and the Har­vest then be? If the EARNEST a­mounts to so much, what is the total SUMM then like to be? But why do such a Pigmy as I attempt to give an Inventory of the Benefits of Vocation, when Eternity shall be little enough for their Contemplation? The Potentates, and Princes of the Earth, think they move in a lofty Sphere; but the (effectu­ally) called are in the highest Orb; is not Vocation then one of the DEPTHS of GOD? Vocation, is an absolute Act of Grace, and is it not then one of the Depths of God? Thus (Gal. 1.15.) But when it pleased God, who seperated me from my Mothers Womb: From that very time wherein I was in the Womb; so Piscator. From the very be­ginning of my Nativity; so Menochius. [Page 51]Before I was born (saith Tirinus) or de­served any thing. And called me by his grace. Here is Vocation, and that by Grace; is not Vocation then one of the Depths of God? And called me effica­tiously, in the time of my Conversion; so Estius. If God (efficatiously) calleth a Sinner, when there is nothing in him but Sin, what can be a MOTIVE with God but his Free-Grace? Is not Vocation now one of the Depths of God? Art thou called a Saint? Either be not so much as called so; or be more than so called; otherwise, thy (external) Priviledge, will be but an (eternal) Punishment. For a Person to be running with a full CAREER Hel-ward; and Death-ward; and Damnation-ward; and then to be (effectually) cal­led, is not this one of the Depths of God? For a Person to be called out of a State of Darkness, into a State of Light; out of a State of Death, into a State of Life; out of a State of Sin, into a State of Grace, is not this one of the Depths of God? For a Person to take more pains to go to Hel, than many do to go to Heaven; and for this Per­son (then) to hear a voice behind it [Page 52](Isa. 30.21.) saying, This is the way &c. Soul, that's not the way, this is the way: That's the way to Death, this is the way to Life; that's the way to Hel, this is the way to Heaven; is not this one of the Depths of God?

8 RESURRECTIOM. The Resur­rection of the Body, that's one of the Depths of God. The Confidence of Christians, Fiducia Christia­norum, Resurre­ctio Mor­tuorum. is the Resurrection of the Dead: Is not this then one of the Depths 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 [Page 54] 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.

1 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.

2 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.

3 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? [Page 55]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.

4 The Imposition of Hands. This Prin­ciple is much controverted, as to the Particularity, and Ʋniversality 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.

5 The Resurrection of the dead. There is a two-fold Resurrection, metaphysi­cal, and physical.

1 Metaphysical, or Spiritual. There is the Resurrection of the SOƲL. 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.

2 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 Ʋnjust. 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 [Page 57]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, [Page 58]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.

6 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 [Page 59]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.

1 Because (his) Resurrection is the Ex­amplar of (our) Resurrection.

2 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 God hath appointed as their PORTION in PASSION) there is [Page 60]somewhat hehind of the afflictons of Christ, (Col. 1.24.) which Paul (for his part) rejoyced to fil up: It is as true, till Christ, and Christians, have a Resurrection of Body, there is some­what behind of the Resurrection of Christ. Christ is not perfectly risen, until all his also rise. For, though the personal Resurrection of Christ was per­fect when he arose; yet till all His also arise, personally, the Resurrection of Christ hath not received its utmost Per­fection; Is not the Resurrection of the Body now one of the Depths of God? The Apostle proceeds to turn this Ar­gument (v. 16, 17, 18.) For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain, ye are yet in your sins. Then they also which are fallen asleep in Christ, are perished. From all which he draws this Conclusion, (v. 20.) But now is Christ risen from the dead, and become the first fruits of them that slept. Here is a Resurrection of Christ, and of the Creature; is not this then one of the DEPTHS of GOD? Christ is so much in the Resurrection, that he cals himself the Resurrection. When Christ [Page 61]was going to the grave of Lazarus, he saith to Martha (John 11. 23, 24, 25.) Thy Brother shal rise again: She. an­swered, I know he shal rise again in the Resurrection at the last day: Her faith was clear for the Resurrection, and Christ approved her Confession; yet gives her further Instruction, as followeth. I am the Resurrection, and the Life: Thus he is, not formally, but causally, or virtually. He is the Author of the Resurrection, and that in reference to both NATURES.

1 Divine. This is the efficient cause of the Resurrection. He shal raise our Bodies out of the Dust, and the Dust shal give up its Prisoners, by the Power of his DEITY; for he is God. He is co-eternal, co-equal, and con-sub­stantial with the Father. (Phi. 2.6.)

2 Humane. This is the exemplary cause, or pattern of the Resurrection. Upon this Ground the Apostle cals Christ (Col. 1.18.) the first-born from the dead. For, though some were rais­ed from the dead before Christ, yet seeing his Resurrection was the cause (saith Caryl) of their Resurrection, and wil be the cause of Theirs who shal [Page 62]be raised, therefore he is called the first-born from the dead. CHRIST (Rev. 1.18.) had the Keys of Hel, and of Death, resigned up to him as the Trophies of his Triumphant Resurrecti­on; is not this then one of the Depths of God? Are not they much beside the Text, and Truth, who assert, that the Resurrection of the Body, is a Resur­rection of the Light within, to a Domi­nion of the Man? They make the Re­surrection of the Body a meer ALLE­GORY; and against it they make these sollowing Objections.

Obj. 1 Job. 14.14. former part. If a man dies, shal he live again?

Sol. The latter part of the verse, is a Comment on the former part of it. All the days of my appointed time wil I wait til my change cometh. What can the meaning be (if GOD understood him­self) but this? He shal not live again in the state wherein he lived, before he died.

Obj. 2 Eccl. 3.19. What befalleth the Sons of Men, befalleth Beasts; as the one dieth, so dieth the other, &c.

Sol. The COMMENT is legible, and intelligible, (v. 26.) All go unto one [Page 63]place; all are of the dust, and all turn to dust again.

Obj. 3 1 Cor. 15.50. Flesh and Blood can­not inherit the Kingdom of God.

Sol. By flesh and blood, I understand corruptible flesh and blood. Thus (v. 42. 44.) It is sown in corruption, it is raised in incorruption. It is sown a na­tural body, it is raised a spiritual body. It shall be the same body, but chang­ed into Spirituality, and Incorruptibi­lity.

Obj. 4 1 Cor. 15.35, 36. But some man wil say, how are the dead raised up? and with what body do they come? Thou Fool, that which thou sowest, is not quickned except it die.

Sol. He is not called a NABAL in re­spect of his Acquisition (after) the Re­surrection; but in respect of his Haesi­tation (about) the Resurrection, from its seeming Impossibility, and for the I­dentity of the Body, (1 Cor. 15.38.) Thou suggestest carnally concerning the Resurrection, [...] ex priv. & [...] mens La, amens. and subjectest not thy humane Sence to divine Prudence; so Estius. Thou mightest (had'st thou not been besides thy self, or defective in thy Prudentials) have learned either [Page 64]of these by dayly experience. For, Seeds are sown, and rot; yet they are so far from perishing thereby, that (contra­riwise) they grow up far more beau­tiful. They are sown naked, but grow up green and fresh. Why then should it seem to thee incredible, that our BODIES should rise from Corrup­tion, and that with far more excellent Qualities than they had before?

Obj. 5 1 Cor. 15.51. We shal not all sleep, but we shal all be changed. Hence, they say, not the same body.

Sol. There may be Sameness of Body for many reasons.

1 Because, the Change (in) a Person, is not the Change (of) the Person.

2 Because, if not the same Body that is raised, 'tis a Contradiction: For then it must not be a Resurrection, but a CREATION.

3 Because, 'tis (Syllabically) expres­sed (v. 38.) To every seed his own Body. Though there may be Diversity as to Form, there is Identity as to Kind. Is not this now one of the Depths of God?

But lest this should not arrive at a Satisfaction, let another speak, who [Page 65]was a far greater, and better ORA­TOR than my self. Thus (Job 9.26, 27.) And though after my skin, worms destroy this body, yet in my flesh shal I see God. Whom I shall see for my self, and mine eyes shall behold, though my reins be consumed within me.

1 Here is a Confession of the Faith of Job, concerning his own personal Re­surrection. I shal see God.

2 Here are the strenuous, and vigorous actings of this FAITH, notwithstand­ing all Obstacles, and Obstructions. Though the Body be destroyed, and the Reins be consumed.

3 Here is a Narrative of the Felicity that shal accrew to him after the Resur­rection of the Body. I shal see God; I shal see him for my self.

4 Here is an Assertion as to the Identi­ty of his Flesh, or Body, in the Resur­rection. The same Body which fals shal rise. This is asserted in a twoful NOTION.

1 An Identity specifical. It shal be the (same) Body in Kind.

2 An Identity numerical, or individu­al. It shal be the same particular Bo­dy which he had (on) the Earth, and [Page 66]which he laid down (in) the Eurth. Both these are evidenced, and evinced (beyond all modest Contradiction) from these passages in the Text. I shal see him in my flesh; mine eyes shal behold him, and not another. I; my; mine; and not another; these imply nothing, if not HIMSELF; or no other thing but HIMSELF: Is not the Refurrection of the Body now one of the Depths of God?

That there shal be a (corporeal) Re­surrection of the Just, and Ʋnjust, is e­vident: And why there shal be a Re­surrection of These, is as evident, in a manifold Respect.

1 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.

2 As to Christ. As he was raised; so he hath preached it. Thus (Luke [Page 67]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.

3 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.

4 As to Faith. For these reasons.

1 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.

2 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.

3 Because Eaith must not be in vain. Thus (1 Cor. 15.14.) If Christ be not visen—your faith is Vain.

4 Because co-incident with Salvation. Thus (1 Cor. 15.18.) If no corporal resurrection, Then they which are fallen [Page 68]asleep in Christ, are perished.

5 As to the Body. For two Reasons.

1 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.

2 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 [Page 69]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 [Page 70]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 [Page 71]the Arrians, Photinians &c: Or the Humanity of Christ, as the Simonians, Manichees, Marcionites, &c: Or the Ʋnion 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.

9 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, and Peace of Soul then, one of the Depths of God? Oh pray! pray (saith Per­kins) for the Pardon of thy particular, and personal Sins. The HEATHENS were wont to flie to the Mercy of their Gods by Petitions, and purging Sacri­fices. They imbibed, and espoused this Principle, that the GODS were propitious, and propense to pardon. But none of the Gentile-Gods could ever pardon Sin, for the Pardoner of Sin is the God of the Gentiles. That the God of Gods is the God of the Gentiles, is evident. Thus (Rom. 3.29.) Is he the God of the Jews only? Is he not also of the Gentiles? Yea, of the Gentiles also. And that this God is the sole Pardoner of Sin, is as evident. Thus (Mark 2.7.) Who can forgive sins but God only? The sins of believing Peni­tents, and of penitent Beleivers are [Page 74] pardoned, though the Tears of Repen­tance stand in their Eyes, and they can­not read their PARDON; Is not Remission then one of the Depths of God? Lord (saith Luther) now do what thou wilt with me, for thou hast pardoned me. Remission of Sin, is of more Validity, and ought to be of more Value, then all the Crowns and Scepters in the World; is it not then one of the Depths of God? 'Tis more Christ-like, and (consequently) more Christian-like to remit, than to revenge. The Pardon of Sin is a Mercy invalua­ble, incomparable, and inconceivable to all below a GOD; Declara­tivè, non Authora­tivè. is it not then one of the Depths of God? A Man may pardon Ministerially, but not Ju­ditially; he may pardon Declarative­ly, but not Authoratatively; he may pronounce it, but God performs it: Is not Remission then one of the Depths of God? The Form of a Monkish-Ab­solution I find to be thus: God forgive thee my Brother; the Merit of the Lord Jesus Christ, and of blessed Saint Mary (always a Virgin) and of all the Saints; the Merit of thine Or­der; the Straitness of thy Religion; the [Page 75] Humility of thy Confession; the good Works which thou (hast) done, or (shalt) do, for the Love of our Lord Jesus Christ, be unto thee available for the Remission of thy Sins; the In­crease of Desert and Grace; and the Reward of everlasting Life; AMEN. Is not this a Linsey-Woolsey Absoluti­on? As one therefore said concerning the Writings of Moses (Gen. 1.1. &c.) In the beginning God created the Hea­vens and the Earth &c. Quomodo probas Domine Moses? Quomodo probas Domine Monache? Eris mihi magnus Apollo. These are great things, but Sir Moses how dost thou prove them? so I may write con­cerning the Absolution of the MONK, This is a larg, and a long Absolution, but how dost thou prove it Sir Monk? Prove this Absolution from the sacred Scripture (the written word of God) and thou shalt have my Subscription (if it be valuable) that thou art a great Apollo. This (Sacerdotal) Absolution (among the Papists) is the most hide­ous, dangerous, and perfidious Cheat of ROME (saith Dr More) that ever she could light on, for the damning of poor credulous Souls, that thus (super­stitiously) depend on the vain Breath of their Priest, for the Security of their [Page 76] Salvation. GOD (only) can pardon sin: The Pardon of Sin is his Act; his proper, and peculiar act; He can do it, and none can do it but He. We read Remission among his royal Titles; is not this then one of the Depths of God? Thus (Exo. 34.7.) Forgiving iniqui­ty transgression and sin. Here are three words about sin: As if GOD would not only pardon all Sinners that cordi­ally repent; but also all kinds and de­grees of sin whatsoever; by what names or titles soever they be styled, upon cordial Repentance, which is (virtually) included in the Promise of Pardon. Is not this manifest beyond all modest con­tradiction, that not one can be a Pardo­ner of Sin, but he who is vested (v. 6.) with these preceeding glorious Quali­fications▪ Jehovah; Jehovah God; mer­ciful and gracious; long suffering, and abundant in goodness and truth; keeping mercy for thousands; forgiving iniqui­ty, transgression and sin: Is not this now one of the Depths of God? To offer Works for the Pardon of Sin, is the worst SIMONY in the World. For a trembling and a troubled Soul; a doubting and a drooping Soul; a de­sponding [Page 77]and despairing Soul, to see and read his Name in an Act of Obli­vion, and Indempnity, and that of Gods own making, is not this then one of the Depths of God? The Pardon of Pope Alexander the sixth (though it was for thirty thousand Years) was not worth two Sparrows, and yet they were sold for a Farthing. 'Tis the God of Gods that gives Pardon to those that be­lieve, and that gives FAITH to be­lieve that Pardon. 'Tis the God of Gods that gives Remission of Sin to those that repent, and that gives REPEN­TANCE for Remission of Sins: Is not Remission then one of the Depths of God? We read of a Servant (Mat. 18.24.) Who ought to his Soveraign ten thousand Talents. A considerable Summ here seems to be. If a Talent (according to the lowest Computation) be three hundred pounds of Money; and if ten thousand times three hun­dred be three Millions; then these three MILLLONS are forgiven as a Debt of three MITES: Is not Remission then one of the Depths of God? For a Person to be mourning, til it can mourn no more; Yea, after that mourn, that [Page 78]it hath no more mourned; and for Christ then to say to this Person, as he did to that City-Sinner, (Luke 7.48.) Thy sins are forgiven; Is not this one of the Depths of God? For Persons to be afflicted, tossed with tempest, and not comforted; and for Christ then to say to these as he did to them, (Jo. 16.33.) In me ye shall have peace; is not this one of the Depths of God? For a Person to be days and nights in the Deep, and to be crying out there, my SINS are not only innumerable, but also unpardonable; and for God then to say to this Person, as he did, (Isa. 43.25.) I, even I am he that blotteth out thy transgressions for mine own names sake, and wil not remember thy sins; is not this one of the Depths of God? For a Person to be without Sun-light; with­out Moon-light; without Star-light: Not only without full Shines and Smiles; not only without the lest Glance of a reconciled Eye, and Glimpse of a reconciled Face; but also without a Commemoration that ever God was gra­cious; that ever God and the Soul (in a Promise) sweetly and savingly met; and for CHRIST then to say to this Person, [Page 79]as he did to that Woman, (Mark 5.34.) Go in peace, and be whole of thy plague; is not this one of the Depths of God?

10 SATISFACTION. Satis­faction, that's one of the Depths of God. Is there any constant Satisfaction in this Region of Vicissitude? If any ask (saith Caryl) what Satisfaction is; it is to have our Fill: Is not this then one of the Depths of God? ALEXANDER M. had the World for his Empire, yet not satisfied, for he thirsted after another world to conquer: Is not Satisfaction now one of the Depths of God? There is a twofold Satisfaction; as to God; and as to Man.

1 As to GOD. 'Tis not Man that sa­tisfieth God. Quoad Deum. The Papists say (but they [Page 81]are Liars, and given up to believe a Lie, which borders upon Hel) that We (by our Sufferings) in some part satisfie the Justice of God. But Man cannot satisfie God. That there is a Deficiency in all that Man doth, in order to the Pacification of infinite IRE, and Satis­faction of infinite JUSTICE, is evi­dent, and easily evinced by these three Reasons.

1 Because whatsoever Man doth, is a Debt before he doth it. All our Du­ties are Debts before we perform them. Thus (Luke 17.10.) When ye shall have done all those things which are commanded you, say, We are unpro­fitable servants: We have done that which was our duty to do. This doth not assert a Possibility of compleat ful­filling the Law (as some Popish Expo­sitors abuse the TEXT) but Christ speaks it by way of Confession. Can we pay the Debt of Sin by those Duties which were due, though Sin had never been committed? Let those that dream of meriting, renounce their Interest (in) and Claim (unto) Grace, for Grace and Merit are incompatible.

2 Because all is imperfect, and impure, [Page 82]that Man doth. Thus (Exo. 28.38.) Aaron must bear the iniquity of the holy things. Holy things, yet iniquity in them. There is a considerable diffe­rence between a sinful Action, and SIN in an Action. Here were holy things in the Matter of them, yet ini­quity in the Manner of performing them. The Services of Man smel of the Vessel thorough which they pass; and tast of the Cask into which they are put. There is a Stamp of our Sinful­ness even upon our holy things; and can that which is sinful satissie for Sin?

3 Because the Works of Man want the STAMP of divine Designation for that purpose. God, hath no where set up the Righteouness of Man, as Satisfaction for the Vnrighteousness of Man. The Crucifiction of Christ had not delivered from Damnation, had it not been written in the Volume of the Book. Thus (Heb. 10.7.10.) Then said I, Lo, I come (in the Volume of the book it is written of me) to do thy Will, oh God! By the which will (of the Father) we are sanctified, thorough the offering of the body of Jesus Christ once for all. Sanctification (here) may be [Page 83]taken for Salvation, and all in a Ten­dency unto Salvation. The Obligation of the SON could not have saved us, without the Ordination of the FA­THER. There is nothing satisfacto­ry, but what the Law, or the Will of the Lawgiver makes; or agrees to ac­cept as satisfactory. In the Volume of the Book (saith Caryl) there is nothing written, which appoints Man such a Work, and therefore he cannot do it. Had Man performed perfect righteous­ness, he could not have satisfied infinite justice, unless God had said he would accept that way of Satisfaction. The highest, and holiest CEDAR upon Earth, by all his Actions and Passions, cannot satisfy the Justice of God for (one) Sin. This person (of greatest Grace and Gifts) may say as he did (Job 7.20.) I have sinned, what shal I do unto thee? I cannot satisfie thy Justice; I cannot pacifie thine Ire; nor can I e­vade thy Power. I cannot get away from thee; I cannot rescue my self from under thy hand.

2 As to MAN. 'Tis not Man, but God-Man, who satisfieth God and Man.

1'Tis God-Man that satisfieth God. [Page 84]The Socinians (among many notorious and prodigious Errors) have this Capi­tal, and Cardinal one, denying the De­ity (of) Christ, and Satisfaction (by) Christ. Thean­thropos. Though God wil not be satis­fied (by) Man, yet he wil be satis­fied (for) Man, thorough that Christ who is GOD-MAN. If the true meaning of giving Satisfaction to God, be to do, or suffer, so much as may be justly sufficient to the Vengeance of him that is angry, then who below Christ (God-Man) can satisfie God for Man? Is not Satisfaction now one of the Depths of God? If Satisfaction to God be the Effect of Action, or Passion, or both; required for the answering of Sins; by him who had Right, Autho­rity, and Power, to require, exact, and inflict Punishments for them, then who below a Christ (God-Man) can satisfie God for Man? Is not now Satisfaction one of the Depths of God? If CHRIST made Satisfaction for Sin, he did it either as God; or Man; or, as God and Man: Now, he made Satisfaction as God and Man. Thus (Acts 20.28.) Feed the church of God: Here is the Divinity of Christ. Which he hath pur­chased [Page 85]with his own blood. Here is the Humanity of Christ. That which ap­pertaineth to Christ's Humanity, is here attributed to his Divinity; be­cause of the Ʋnion of the two Natures in one Person; and Communion of Pro­perties. So (1 Jo. 3.16.) Hereby perceive we the love of God: Here is the Divinity of Christ. Because he laid down his life for us. Here is the the Humanity of Christ. Christ was GOD, that he might Satisfie, and MAN that he might Suffer. As Man had sinned, so God was offended; Now Christ was God and Man, to sa­tisfie God for Man. Though, the word (Satisfaction) be not (Syllabically) legi­ble in the sacred Scripture, save in this onely one place, (Num. 35.31, 32.) Ye shal take no satisfaction for the life of a Murderer, which is guilty of death, but he shal be surely put to death. And ye shal take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwel in the land, until the death of the priest. Yet, there are some words which amount to a SA­TISFACTION. Thus (Eze. 16.63.) That thou mayest remember, and [Page 86]be confounded, and never open thy mouth more, because of thy shame, when I am pacified towards thee, for all that thou hast done, saith Jehovah God. Now if God may be pacified, then he may be satis­fied: But God may be pacified. So (Col. 1.20, 21, 22.) And by him (ha­ving made peace thorough the blood of his Cross) to reconcile all things to him­self, whether they be things in earth, or things in 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 Ʋ ­nity, 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; [Page 87]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 'tis no more to be remembred: Is not Satis­faction now one of the Depths of God?

2'Tis 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, [Page 88]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 [Page 89]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? 'Tis 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? 'Tis 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 [Page 90] 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 [Page 91] Three-Square, and nothing but a Tri­nity in Ʋnity, and an Ʋnity 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?

11 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 [Page 94] 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 [Page 95] 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.

1 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 [Page 96] Grace and Goodness of God without us. The Grace of Himself.

2 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 'tis 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 [Page 97]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; 'tis an Empha­tical SO; a SO to a wonder; a SO 'tis 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 [Page 98](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.

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; [Page 99]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 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 Ʋnrighteousness. JAH, hath no Respect to our Righte­ousness in the business of Justification; [Page 100]is not this then one of the Depths of God? 'Tis 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 Ʋnrighte­ousness, 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 [Page 101]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 Ʋtility, 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. 'Tis safest to put the whole Con­fidence in the Mercy, and Benignity of God. Is not Justification now one of the [Page 102] 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.

1 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: [Page 103]But the meaning is no flesh shall. Metony­mia Ma­teriae. Flesh (by a double Figure) is put for a Man. 'Tis put for the Body, it being the Mat­ter of it. Synecdoche Membri. 'Tis 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,

2 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 Soul­less; so the Soul is Faithless, if Work­less. Though a man be justified without [Page 104]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.

12 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 [Page 106]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? Ʋnto Salvation: Eternal; so Grotius. Both of Soul and Body; so Gomarus. Then followeth; in sanctification of Spirit: Of a (divine) Spirit, which sanctifieth; so Zegerius. Or, of a (humane) Spirit, which is sanctified; so Estius. And beleif of Truth. Faith layeth hold, not on a Lye, but on Truth: Is not Sanctification now one of the DEPTHS of GOD? The Grace of sanctification always fol­loweth the Grace of Justification: and though it may (easily) be distinguished from it, yet it can no more be divided from it, than Heat from Fire; and Motion from Life; is it not then one of the Depths of God? If Happiness be intailed upon Holiness; and Glory be intailed upon Grace; and Salvation [Page 107]be intailed upon Sanctification, is it not then one of the Depths of God? The Crown is appointed for the HEAD of the Convert. Thus (Heb. 12.14.) Follow peace with all men, and holiness: Here is an Apostolick-Exhortation unto following peace and holiness. Follow, or (as the propriety of the word is) per­secute; that ye may arrive, [...] and attain the highest Degree of Grace. Follow Peace and Holiness, as a Hunter his Prey, who pursues it, till he takes it. The word doth not simply signifie to follow, but to follow as the PERSE­CUTOR; who resteth not till he hath him whom he persecuteth; it being the same word that signifieth to persecute. But what follows? Without which (Ho­liness, that being the Antecedent) no man shall see the Lord. God himself is infi­nitely, and perfectly holy, therefore they cannot see him that are unholy. As his Name is HOLY; yea, thrice holy; Holy; Holy; Holy: So his Na­ture is HOLINESS; how then can they (who are unholy) take a Prospect of this God, whose Name is Holy, and whose Nature is Holiness? Is not Sanc­tification now one of the Depths of God? [Page 108]There must be an (internal) Holiness; Holiness in the Organ; to take in the Holiness of the Object. God first works holiness in us, and then we behold him the holy, holy, holy God: Is not Sanc­tification now one of the Depths of God? They that shall wear the Robes of Kings in Heaven, must first wear the Robes of Saints on Earth; is not Holiness then one of the Depths of God? The highest in Holiness, Ubi Benè, nemo Me­lius; Ubi Malè ne­mo Pejus. are the lowest in the Thoughts of the Ʋngodly. May it not be said of the LIVES of some, as it was said of the Writings of Origen? Where he was good, no man was better: Where he was bad, no man was worse. It was Lactan­tius who said it, Godliness always enrich­eth the Possessor. Is not Sanctification now one of the Depths of God? The Heathens also (as he reports) have a NOTION amongst them, That the way to honour their Gods was to be like them. The best way to honour Christ, is to be like unto Christ, who is that Ho­ly One: Is not Sanctity now one of the Depths of God? I have read of one He­liogabulus (and if He were the first, I wish also he may be the last) who loved his Children the better for resembling [Page 109]him in Sin. Christ loveth his Children the better for resembling him in Sancti­ty: Is not SANCTIMONY then one of the Depths of God? As the I­mage in the Glass resembleth the Face, or Figure; the Feature and Favour; so doth the Christian (after his Propor­tion) resemble Christ. As Christ was made like unto Christians, and had NATURE: Thus (Heb. 2.17.) Wherefore in all things (Sin excepted) it behoved him to be made like unto his brethren: To the Elect; so Estius. Electis. Fidelibus. To the Faithful; so Cameron, That he might be a merciful and faithful high Priest &c. An Ability of Sufficiency to be merciful, had Christ as God, though he had never been made like unto us by becoming Man; but he had not that A­bility (as some speak) of Idoneity, or Fit­ness to be merciful. His being made like unto his Brethren, hath given him a double Idoneity, for the Temerity of his Heart towards Them. 'Tis legi­ble, and intelligible here, that CHRIST was (perfect) Man; consisting of an hu­mane Body, and of an humane Soul; obnoxious to all the Infirmities both of Body, and Soul, which imply neither I­niquity, [Page 110]nor Impotency, in his Passions. Thus Christ was made like unto Christians, and had Nature. So Christians are made like unto Christ, and have GRACE. Thus (2 Cor. 3:18.) But we all with open face: We all under the Gospel; so Capellus. All we Christi­ans; so Tirinus. All we Sons of the new Testament; so Estius. All we that are Faithful, whether Jews, or Gentiles; so Grotius. Detecto Vultu. With open face: With un­covered, or unvailed face; so the Greek. With a discovered Countenance; so Tirinus. Manifestly, and boldly; so Sclaterus. Not thorough a VAIL, as before under the LAW; so Capel­lus. Not thorough so many Ceremo­nial Shadows; Grotius. Beholding as in a glasse: He proceeds with the Al­legory of the Covering; and compares the Gospel to a Glasse. 'Tis but one word in the Greek. [...] The glory of the Lord: The knowledg of the mysteries of our salvation; Estius. The glory of the grace of God in Christ; Dicsonus. Are changed into the same image: We are made conformable unto him; so Caryl. We receive (as it were) the Sculpture of SANCTIY upon our [Page 111] Souls. From glory to glory: From the glory of Christ; so Menochius. Or, [...] of God; so Valla. To glory: Into our glory. Sanctification is called Glory, because 'tis the Beginning of Glorificati­on; for, by this the Image of God is re­paired, and restored in us, which is our Glory. Thus Grace is Glory in the Bud. As of the Lord the Spirit. So the Greek. Is not Sanctification now one of the Depths of God? [...] Challenge not for thy (Right) Happiness, unless thou findest in thy (Heart) Holiness; is not this then one of the Depths of God? Sancti­fication doth not un-man a MAN; there's nothing destroyed but what would destroy. The Life of a Saint, should be a visible SERMON of Sanctifica­tion, and is it not then one of the Depths of God? Some, are like the Camelion, of whom 'tis storied, that it changeth it self into any Colour but White. The Kalander of the POPE only sainteth the Dead; but the Sacred Scripture re­quireth Sanctity in the Living; is not this then one of the Depths of God? Non Cau­sa regnan­di, sed Via ad regnum. Though Sanctification be not the Cause of Reigning, yet 'tis the Way to the Kingdom. A whole Paradise of (tem­poral) [Page 112] Felicity, falleth short of a Part in (spiritual) Sanctity; is not this then one of the Depths of God? Though Constitution and Custome; Delight and Dignity; Gain and Glory; Profit and Pleasure; Riches and Relations, should be Advocates, and plead for Sin, yet our Ears should be deaf unto their insi­nuating Oratory: Is not Holiness then one of the Depths of God? Can they have Peace with the GRAVE, Vix bene moritur, qui male vixit. that have not Peace with GOD? Can they die comfortably, who have not lived christianly? Can they (end) with Safe­ty, who have not (begun) with Sanctity? Is not this now one the Depths of God? As Christ was made like unto Christians naturally, so Christians are made like unto Christ graciously. And, as Christi­ans are (partly) like Christ here, so they shall be (perfectly) like him hereafter: Is not Sanctification now one of the Depths of God? Thus (1 Jo. 3.2.) When he shal appear we shal be like him: when he. When Christ. Shal appear: Shal appear the second time without sin unto salvation, we shall be like him. More like him in a state of GLORY, than we can be like him in a state of [Page 113]GRACE. We shall be like him: Not in Nature, but in Quality; so Tirinus. We shal be like him, not only in Sancti­ty, but also in Eternity, and Felicity; so Grotius. Et Aeter­nitate, et Beatitu­dine. We shal be like him in eter­nal Glory, of Soul, and Body; so Go­marus. In Immortality, and Splendor. For we shal see him as he is. The Bea­tifical Vision is seeing as HE is; or see­ing FACE to FACE; which Vision wil be without Amission, or Intermis­sion. This seeing him as he is, is op­posed to seeing him in a Glass. We now see him in a glass; darkly see him. We now see him in Ordinances and Duties; in his Word, and in his Works: But when we shal see him ( as he is) there wil be no need of these Glas­ses; these Glasses (which now reflect him) wil be out of Ʋse then. This ( as he is) is opposed to ( what he was) while he was here in the Form of a Servant. Here is a (real) but not a (ful) seeing of God, and Christ. Our Sight of these (here) is by FAITH. Thus (2 Cor. 5.7.) We walk by faith, not by sight. We neither walk by Sight as carnal Men do, who have no Faith; nor do we walk by Sight as glorified Saints do, who are [Page 114]above Faith: But we walk by Faith; which though it be opposed, both to the Sight of Nature here below, and to the Sight of Glory that is above; yet that also is a Sight, and by that we see God and Christ.

1 In Providences. I saw the Lord, saith Isaiah. Mine eyes see thee, saith Job. I have seen God face to face, (Gen. 32.30) saith Jacob.

2 In Promises. Promises are great things, and good things: They are the Stock of the Church, and the Patrimo­ny of Believers. Now these Promises are Glasses, wherein God and Christ are seen. Thus (John 8.56.) Your Father Abraham rejoyced to see my day; and he saw it, and was glad, He saw it in the Promise, and there God is to be seen.

3 In Ordinances. There are various Ordinances; there's Praying and Preach­ing; there's Reading and Meditating &c, and in all these God, and Christ, may be seen. They, who (here) turn their Backs upon the Ordinances of God, may (hereafter) turn their Backs upon the GOD of ORDINANCES. Some Schollars can as wel tel how to be [Page 115]without Bread, as to be without a Book-David, was a great Lover of Ordinan­ces, and he knew not how to be without them. Thus (Psa. 27.4) One thing have I desired of the Lord, that wil I seek after; that I may dwel in the house of the Lord all the days of my life; to behold the beauty of the Lord, and to enquire in his Temple. But Ainsworth thus; One thing I have asked of Jeho­vah, the same wil I request; that I may fit in the house of Jehovah all the days of my life, to view the pleasant­ness of Jehovah, and to enquire in his Palace. The Hebrew thus: Achat sha-alti me et Jehovah, otah abakkesh, shibti be beth—Jehovah, col jeme cha­jai; lachazot benognam Jehovah, ule­bakker be hechalo. Which may thus be englished: One I have sought from Je­hovah, the self same thing I wil seek; that I may dwel in the house of Jehovah all the days of my life; to view the plea­santness of Jehovah, and to enquire in his temple. One Thing, or Petiti­on, is understood. Ponitur pro Primo seu Prima­rio. One thing (amongst) many things; one thing (before) many things; one thing (above) many things; one thing above (all) things, I have [Page 116]sought from Jehovah; the self same thing wil I seek: This one thing is put for the (FIRST) or the (CHIEF) thing.

Qu. But what is this (One) thing?

Res. This ( One) thing, is branched into ( Three) things; Communion; Vision; Inquisition.

1 Communion. That I may dwel. Not only be, but also dwel. But where? In the house of Jehovah. That I may dwel in the Church of Jehovah; that I may have Communion with Je­hovah; with all also interessed (in) Je­hovah, and influenced (by) Jehovah. But for what time would David dwel in the House of JEHOVAH? For a long time; for all his time; until his Time went into Eternity. All the days of my life. Not only some; or many; or most; but all. Here he would live, and here he would die. And, as he de­sired here to dwel, so he delighted to dwel here.

2 Vision. That I may see: That I may contemplate; [...] so the Septuagint. But what would he see? The Amaenity (or Pleasantness) of Jehovah; Pool, in Loc. so Muis. The Sweetness and Pleasantness of Je­hovah; [Page 117]so the Arabick. Syriack, and Chaldee. The Delectatiou of the Lord; so the Seventy. [...] That I may see the Beauty of Jehovah. i. e. the Face of Jehovah; for Beauty sits in the Face, and the Face is the Seat of Beauty.

3 Inquisition. And to enquire in his temple. In his Tabernacle, for the TEMPLE was not yet built; so Mu­is and Piscator. The Servants of God, seek to know the Will of God, in the House of God. Pardon this Digression, and suf­fer this Assertion, that Sanctification is one of the Depths of God.

Though every LIKE is not the same; Nullum Simile est Idem. the Father is not the Son, nor the Son the Father; yet like begetteth like, and the Son is like the Father. ADAM (Gen. 5.3.) begat a son in his own like­ness &c. Not having only the same speci­fical Nature (with) his Father; and personal Figure (of) his Father; but al­so begat a Son that was a SINNER as himself was. The Saints (even in this life) are sanctified in every part, Similium similia sunt Con­sequentia. though they are sanctified but in part: Is not Sanctification then one of the Depths of God? The Will of God, (1 Thes. 4.3.) and our Sanctification, they [Page 116] [...] [Page 117] [...] [Page 118]are contiguous; Yea, they are continu­ous; they are not incompatible, but they are inseperable: Is not Sanctification then one of the Depths of God? Doth not Fame follow Vertue closer than the Shadow doth the Body? Commune Bonum. Is not a sancti­fied person a common good? Is not true Piety as a thousand Eschuteheons in it self? what is (suture) Happiness but the ELIXIR of (present) Holiness? Cer­tainly then 'tis one of the Depths of God. Two things may plead Antiquity; the one is Verity, the other is Sanctity. I dare 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 [Page 119]some (though but a very few) they have a happy, and a comely Conjunction: Is not Sanctification then one of the Depths of God?

13 UNION. Ʋnion, 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 Ʋnion 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 Ʋnion 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 Ʋnion with Christ the Head? If Ʋnion 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 [Page 122]the one (as wel as the other) is one of the Depths of God. There is a six fold Ʋnion.

1 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 Simi­ [...] and Image of God; so Tremelius, and the Syriack. Talis, qualis est Deus. Who being such as God; so Beza. Christ, is the Like­ness, [Page 123]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. 'Tis 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.

2 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 [Page 124]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.

3 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.

4 METAPHORICAL. There [Page 125]is a (Metaphorical) One-ness. This is three fold.

1 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.) So She is the Fabrick, (Heb. 1.6.)

2 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.)

3 Moral. There is a (moral) One­ness. The Husband and the Wife are [Page 126](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 Ʋnion now one of the Depths of God?

5 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 [Page 127]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: Pap [...]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 Ʋse 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?

6 METAPHYSICAL. There is a (metaphysical) Oneness. There is [Page 128]an Oneness that is spiritual, metaphysi­cal, or supernatural. This is two fold: An Oneness between Christians; an Oneness also between Christ and Chri­stians.

1 Ther's an UNION between Chris­tians. 'Tis 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 Ʋnity, 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 [Page 129]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 Ʋncircumcision: 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 'tis 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 Ʋnion 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? 'Tis 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 [Page 130]SAINTS; for they agree in Funda­mentals, and only differ in Circumstan­tials: They differ in Paul, Apollo, and Cephas, but agree in Christ: Is not Ʋnion 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.

1 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?

2 An ARGUMENT. For ye are all one in Christ Jesus. Here is an Ar­gument to prevent Distinction upon the [Page 131] Account of Ʋnion. 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 Ʋnion now one of the Depths of God?

2 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, [...] but accidental­ly; so Tirinus. Spiritually, and My­stically; so Beza. One in Love; in [Page 132] 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. 'Tis a Meto­nymy, wherein the Cause is named for the Effect. He that is one Spirit, is spritually, and wholy Christs, by Ʋnion 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 Ʋnion 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 [Page 133]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 Ʋnion 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 Ʋnion between the Father and the Son: Thou in me. As the Father and the Son are one by Ʋnity 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 Ʋnion between the Son and the Saints: I in them. And here is an Ʋnion between the Saints: That they may be made perfect in one. Is not Ʋnion now one of the Depths of God? So (v, 26.— And I in them. Dwelling in them. Now Christ dwel­leth in a Christian

1 By a Communication of Nature. Thus (Heb. 2.11.) He who sanctifieth, and they who are sanctified, are all of one: [Page 134]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.

2 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.

3 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.) [Page 135] That Christ may dwel in your hearts by faith &c.

4 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 Ʋnion now one of the Depths of God?

14 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 [Page 138]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 Communion with U.S, [Page 139]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. 'Tis a Fellowship with God in his San­ctity; the Purity that is eminently, and infinitely in Him, is formally in His. 'Tis 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 [Page 140]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.

15 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 [Page 142]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; [Page 143]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 [Page 144]before God: Others ministring, which are commanded up and down by God &c. But, 'tis 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 [Page 145]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 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 [Page 146] 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 [Page 147]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?

16 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 [Page 151]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 [Page 152]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, (Isa. 58.11.) Jehovab shal guide thee continually, and satisfie thy [Page 153]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 [Page 154]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 [Page 155] 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?

17 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 [Page 157]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 [Page 158] 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 [Page 159]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 (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 [Page 160](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?

18 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 [Page 163]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. 'Tis true; Quod DEO placet. for (saith the Apostle, Heb. 11.6.) without faith 'tis 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 Ʋnbeleif. [Page 164]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 Ʋnbeleif, 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! 'Tis easier to keep the moral Law than to beleive; for, 'tis (natural) to work for Life: but 'tis (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. [Page 165]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 Ʋlpian 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 [Page 166] 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. 'Tis 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 not this then one of the Depths of God?

19 INCARNATION. The Incarnation of Christ, that's one of the Depths of God. As an Ʋnity in Trini­ty, and a Trinity in Ʋnity, is the My­stery of Mysteries; so the Hypostatical Ʋnion (or Ʋnion of Natures in Christ) is the Wonder of Wonders: Is not this then one of the Depths of God? That Christ was GOD, is evident. Thus (John 1.1.) In the beginning was the word: [...] In the beginning. Before the beginning of any Creatures. In the beginning of Time; so Brugensis. In which the World began to be; so Beza. [Page 169]In the beginning, is Christ; from the beginning are Creatures. That which was in the beginning, was ever. In the beginning: Not temporal, determi­nate, or to be measured by time; but indeterminate, eternal, and before all time. In the beginning was: [...] Was the Word: The Word; the Son of God. Was: Not that the Son of God had be­ginning with the Creatures, but was before their beginning, from Eternity. This WORD, was not made when the Creatures were, but before any of them were, HE WAS. And the word was with God: Here (Word) is taken personally. And the word was God. Here (Word) is taken essentially. And the word was God: [...] Or (accor­ding to the Greek) and God was the word. Christ was co-equal, co-essen­tial, co-eternal, and consubstantial with the Father. The Son of God (Christ) did not then begin to be when he was manifested in the Flesh; but was God from all Eternity, made Flesh in the last times. That Christ was MAN, is as evident. Thus (John 1.14.) And the word was made flesh: The Son (not the Father, nor the Spirit,) became [Page 170] Man; not by Confusion of Natures, but by Ʋnion of Natures in one Person of Christ, God and Man. Was made flesh. Made himself, or assumed flesh; in which he might be manifested to the Senses of Men. Was made flesh: Not by changing the GOD-HEAD, Non mu­tando quod erat, sed assu­mendo quod non crat. but by assuming the MAN-HOOD. Though he became Man, he stil re­mained God. The God-head became not a Man-hood, nor the Humanity a Deity. The Assumption of the Hu­manity was no Diminution of the Dei­ty. But what follows? And dwelt a­mong us: As in a Tabernacle, or Tent, for a short time. And we beheld his glory: The manifestation of his divine Majesty, not only in his Transfigurati­on, but also in his Doctrine; Life; Miracles; Passions. The glory as of the only begotten of the Father: Such glory, as was proper, and peculiar, to the only (so) begotten of the Father. Ful of grace, and truth. Ful of Grace, or the Favour of God towards us: And of Truth, or by Gifts and Benefits, which might demonstrate the Truth of that Favour; so L. de Dieu. Ful of Grace, or with the cheifest Mercy; [Page 171]and of Truth, or with the Truth of prae­ceding Shadows; so Hammond. Is not the Incarnation of Christ now one of the Depths of God? So (1 Tim. 3.16.) And without controversie: Omnium Consensu, & Confessione. Confessed­ly, and by an universal Confession. Great is the Mystery of godliness: The GOSPEL may be so called, because, as it is a Doctrine made for the Digni­ty, and Promotion of Godliness; so it is a Doctrine consisting of such truths, and connexious of things, that are far re­mote from the common Cogitations, Reasons, and Intellects of Men. But what follows? God was manifest in the flesh: The eternal Son of God made his Divinity known in his Humanity, which he assumed into the UNITY of his Person. Justified in the Spirit: Ap­proved righteous, and innocent, though condemned by Jews and Gentiles as a Malefactor. Seen of Angels: As his Messengers and Ministers. Preach­ed unto the Gentiles: As the Subject and Substance, and Summ of the Gospel, to Sinners in Folio. Beleived on in the World: Made the Object of FAITH by a Remnant according to the Electi­on of Grace: Received up into Glory. [Page 172]His Session is at the right hand of the Majesty on high. Is not the Incarna­tion of Christ now one of the Depths of God? For him who had Eternity for his Mansion: Thus (Isa. 57.15.) For thus saith the high and lofty one who inhabiteth Eternity. Who alone hath Immortality; who alone is eternal; without Beginning, or Ending; who is not only immortal, but also immutable: For him also who hath Eternity for his Measure: Thus (Psa. 90.2.) Ʋme gnolam gnad-gnolam attah El: So the Hebrew: From Eternity until Eterni­ty thou God: To be an Infant of a day old: Thus (Luke 2.11.) To you is born this day in the city of David a Sa­viour, which is Christ the Lord: Is not this the Wonder of Wonders? and (conse­quentially) one of the DEPTHS of GOD? For him who had Heaven for his Pallace, to have the Earth for his Pilgrimage, is not this one of the Depths of God? For him who was higher than the Heavens, (Heb. 7.26.) to be lower than Angels, (Heb. 2.9.) and who was waited by (sinless) Angels, (Mat. 4.11.) to be watched by (sinful) Men, is not this one of the [Page 173] Depths of God? For him who was the Antient of Days, (Dan. 7.22.) to be a Babe, (Luke 2.12.) and who was the GOD of Joys, (Mat. 11.29.) to be a MAN of Sorrows, (Isa. 53.3.) is not this one of the Depths of God? For him who was born King of the Jews, (Mat. 2.2.) to be born in a Stable; and who lies in the Bosome of the Father, (John 1.18.) to lie in a Manger, (Luke 2.7.) is not this one of the Depths of God? For him who was crowned with Glory, (Heb. 2.7.) to be crowned with Thorns, (Mat. 27.29.) and who was the Desire of Nations, (Hag. 2.7.) to die for Sinners, (Rom. 5.8.) is not this one of the Depths of God? For him who was the Being of of Beings as God; (John 1.3.) the Beauty of Beauties as Man; (Psa. 45.2.) and the Blessing of Blessings as God-man, (Heb. 7.22.) to be written (if this be a Prophesie of him) a worm, and no man; a reproach of Men, and despised of the People, Psa. 22.6.) Is not this the Wonder of Wonders? and (consequentially) one of the Depths of God?

20 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! [Page 176]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? Ʋnto 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 [Page 177]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—

1 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 [Page 178]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: [Page 179]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. Its 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 [Page 180]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 Glory, or at the HIGHEST, In Altissi­mis. ther's nothing but Purity; perfect Purity. There is not the least Mixture of Dross, nor the least spot of Dirt, in a State of Glory. This Place, and this State is all pure; and none shal come there but such as are pure. Persons (that are pure) are fit; Yea, they only are fit for Heaven, [Page 181]and a State of Glory, who are (pure) Persons. And HE (1 Jo. 3.3.) that hath this hope in him (of dwelling there) purifieth himself, not only as Heaven is pure, but as GOD is pure; in whose pure eyes, Heaven it self is impure. Job 15.15. Grace is (with Sin) in a continual Conflict; but Glory makes a total Conquest: Is not a state of Glory now (which is a sinless State) one of the Depths of God? SIN, (as much as in it lies) puts God out of the World: 'Tis therefore called GOD­MURDER; DE I­CID I­UM. as being that which would murder God. Sin, would not allow him a Being in the World, who gave the World its Being. Thus (Isa. 30.11.) Get you out of the way, turn aside out of the path: Steer another Course; sail by another Compass: Be not so strict, and precise in your Preachings. But what follows? Cause the holy one of Israel to cease from before us. Talk not so much to us; molest us no more with so many Messages from him. But, He that is the Treasury of Satan for SIN, is like to be the Treasury of God for WRATH; Is not a state of Glory then (which is a sinless [Page 182] State) one of the Depths of God? If thou killest not thy Sin, Aug. but it dies of it self, then Sin hath killed thee, and thou hast not killed thy Sin. One Leak in a Ship wil sink it: One Wound kills Goliah, though Caesar had Twenty Three before he dyed: One DELILAH may be as injurious to Sampson as all the Phi­listines: One broken Wheel makes the whole Clock unserviceable: The break­ing of the Vein may let out all the Vi­tals: Oue Sin (unrepented off) is dam­ning in the Act, and wil be Damnation in the Issue: Is not then a state of Glo­ry (which is a sinless State) one of the Depths of God? It is the Sign of a good Constitution, to continue healthful in an infectious Air: Thus the Truth of Grace, shews it self in its Care, not only to evi­tate the Company of Sinners, but also the Contagion of Sinners. If nothing be so bitter as Sin in the ACT, nor any thing so bitter as Sin in the ISSUE, certainly then a state of Glory (which is a sinless state) is one of the Depths of God. As it is true; there is no Sin in Grace, nor any Grace in Sin: It is as true, though there be Sin in a State of Grace, there is no Sin in a State of Glory: [Page 183]Is not then a state of Glory (which is a sinless state) one of the Depths of God? If Sin be the Seed of Trouble, and Trou­ble be all the HARVEST we reap by Sin; and if a Non-impugnation of an Inclination (to) sin, makes way to stupefaction (by) Sin; certainly then a state of Glory (which is a finless State) is one of the Depths of God. Posse pec­care. If a Possi­bility (to) sin, or a Potentiallity (of) sinning, was in a Paradisical state; Posse non peccare. Non posse non pec­care. if a Possibility not to sin, (as a Christless Person sinneth) be in an Evangelical state; and if an Impossibility of sinning be in a Caelestial state; certainly then a state of Glory (which is a sinless State) is one of the Depths of God. There are sinners upon EARTH; many sinners upon Earth; very many sin­ners upon Earth; too many sinners, [...]. vot. upon Earth, who are Workers of Ini­quity; who are (wickedly) arrived at an Artificialness in Wickedness. The Apostle saith (1 Jo. 5.19.) We know that we are of God, and that the whole world lieth in wickedness. A great part of the World; the greater part of the World; the greatest part of the World, lieth in wickedness. They lie [Page 184]in Sin as in a (deep) Dungeon, or in a (dead) sleep: They are under the Power of that wicked one, the DE­VIL. The whole World; Man­kind; so Calvin. Worldly Men; so Estius. Unregenerated Men; so Vor­stius. This is written (as it were) in Capitals, and (as it were) with a Beam of the Sun, that there are Sinners upon Earth, but there are no Sinners in Heaven. The Apostle (Heb. 12.22, 23, 24.) transmits to posterity a NAR­RATIVE of the Communion (if I may so write) of Heaven; where I find a God; a Christ; Angels; and the Spi­rits of just men made perfect; but not a Sinner: And, if no Sinner there, no Sin there: Is not now a state of Glory (which is a sinless State) one of the Depths of God?

2 SORROWLESS. A State of Glory is a sorrowless state; is it not then one of the Depths of God? In a state of Grace, there are Tears stand­ing in the Eyes of (every) Saint; but, in a State of Glory, there shal not be a Tear standing in the Eyes of (any) Saint: Is not a State of Glory then (which is a sorrowless state) one of the [Page 185] Depths of God? Ther's sighing in a state of Grace; ther's singing in a state of Glory; is not this now one of the Depths of God? In a State of GRACE, the Praises of Saints are noted with Se­lah; but, in a state of GLORY, the Praises of Saints shal be a Note above Elah: Is not then a state of Glory (which is a sorrowless state) one of the Depths of God? There is (in a state of Grace) the double Vail of Corruption, and Af­fliction; but (in a state of Glory) this double Vail shal be taken off; is not a state of Glory then (which is a sorrowless state) one of the Depths of God? It was Tertullian who said it of Himself, that he was born for REPENTANCE; and who adviseth Persons backward in Thoughts of Repentance, Prima Conditio est non peccasse; secunda vero peni­tuisse. to be forward in Thoughts of Hel. 'Tis true, he that is born in Sin (and so every one is) is also born for Repentance. 'Tis best not to sin, but (having sinned) the next best is to repent. They who beleive without repenting, shal repent without beleiving. They were the words of bles­sed BRADFORD at the stake; Oh England! England! England! repent of thy Sin; repent of thy Sin; repent of [Page 186]thy Sin. Our present life is like Checker-Work; we must mourn like Doves, and groan like Turtles, as wel as sing like Larkes. While we are on this side a state of Glory (which is a sorrowless State, and one of the Depths of God) we must mingle Tones of Sorrow, with Tunes of Joy. Let none so flatter themselves with the fair Weather of of Gods Mercy, as not to know, that when the Sun, and the Wind meet, it wil rain. Ther's a twofold Sorrow, Legal and Evangelical.

1 Legal. There is a wordly Sorrow which worketh death. Thus (2 Cor. 7.10.) But the sorrow of the world worketh death. A Sorrow proper to the MEN of the World, as was in in Cain and Saul; in Achitophel and Judas, &c. But Sorrow of Heart (without Change of Heart) is the Porti­on of Sinners for ever.

2 Evangelical. As there is a Repen­tance unto DEATH, so there is a Repentance unto LIFE. Thus (Acts 11.18.) Then hath God also to the Gen­tiles granted repentance unto life. Un­to life; that they may live; so Vata­blus, and Cornelius a Lapide. Now [Page 187] Evangelical Sorrow is a Gift of God; wrought by the Spirit and Word of God, in the Heart, and Life of a Sinner; con­fisting in a confessing (of) Sin; in a sor­rowing (for) Sin; and in a turning (from) sin. Is not that person happy, who is concerned in a Call, Cause, and Cross, not to be repented off? Now that Re­pentance (solely) is not to be repented off, which is a Repentance after a godly manuer; [...] or (according to God) so the Greek: Which is a Repentance unto Salvation. 2 Cor. 7.9, 10. As it is true; the God of Gods, and Good of Goods; the Being of Beings, and Bles­sing of Blessings, hath a BAG for the sins of a (beleiving) Penitent; it is as true; this God and Good, Being and Blessing, hath a BOOK for the Pray­ers, and a BOTTLE for the Tears of a (penitent) Beleiver. Are not Tears potent Orators? Doth not God read our Hearts in those Lines which Tears draw on our Faces? Are not Tears the truest Rhetorick of a trou­bled Spirit? Have not these a prevail­ing, winning SWADA with God, and Man, beyond the lowdest, and the [Page 188]quaintest Oratory? One of the anti­ent Philosophers hath adjudged Weep­ing unworthy a MAN; and tells us that 'tis only for Women, and Children to weep. But, as there are TEARS of effeminate, and childish Pusillani­mity, so there are Tears of Heroical, and Spiritual Importunity. To weep (to) Man, for Fear of Passion (from Man) is indeed below a MAN in CHRIST: But to weep (to) God, when we suffer under the hand (of) God, or Man, doth well become the Sons of Men; even the Best of them. Was not David a Man of Men? a good, as wel as a great Man? Who (more) if (so) couragious as He, not fearing the Lyon, nor the Bear, nor the Phi­listine? Who feared not an Host en­camping against him? Who feared not though he walked in the Valley of the Shadow of Death? yet he wept; egre­giously wept; so wept, as if he would have drowned himself in his own Tears. Thus (Psa. 6.6.) I am weary with my groaning, all the night make I my bed to swim; I water my couch with my tears. I faint with my sighing, I make my bed to swim in every night, I wa­ter [Page 189]my Bed-stead with my tears; so Ainsworth. Iagangti be-anchati, ascheh becol-lailah mittati; bedim­gnati gnarsi amseh. I am wearied in my sighing, I wil cause to swim in all the night my bed; with my tears my couch I wil dissolve; so the HEBREW. There are very many things necessary, but a sorrowing (according to God) is of an indispensable Necessity. Thus (Luke 13.3.5.) Except ye repent, ye shal all likewise perish. Here were some, whose blood was mingled with their sacrifices, v. 1. And others upon whom a tower fel; who were not great­er Sinners than others, v. 2. From which Verses may be drawn two Medi­tations.

1 That we are not to judge of mens (final) Cases, and Conditions, from their (fatal) Casualties, and Calami­ties. Some are slain by the Hand of MAN, and some are slain by the Hand of GOD.

2 That an Evangelical Repentance is (indispensably) necessary unto Salva­tion. Except (which except is without any Exception) ye repent, ye shal all likewise perish.

Now that which Christ here threat­ned to the impenitent, was forty years after fulfilled; for Titus (the Emperor of the Romans) on the Feast of the Pass­over beseiged the City; and (having taken it) slew many impenitent Jews as they were sacrificing. That aimed Fury, and incarnate Devil (CALI­GULA) used to say of Himself, that he loved nothing better in Himself, then that he could not be ashamed. For a Man to be an ISHBOSHETH, (a man of shame as the word signifieth) and not to be ashamed, is not this sinful, and sad? is not this dangerous, and dam­nable? Let no man live and die under this Deception, and Delusion, that E­vangelical Repentance is obsolete, and antiquated; for, so long as the Ship springs a Leak, we must keep the Pump at work. We must repent so long as we sin. So long as an Issue of Sin is kept open, an Issue of Sorrow must be kept open also. When there is a Cessa­tion of Sin, then (and not til then) there is a Cessation of Sorrow also. It was the sweet Saying of One, I repent all my life, D. Donne. but that part I spent in Com­munion [Page 191]with GOD, and in doing GOOD. 'Tis time (for things have a sad Aspect, and ther's litle else but prodigious Judgment in Prospect) to abhor that godless Proverb, Spiritus Calvinisticus, Spiritus Melancholicus. As if a pure Spirit must needs be a dumpish Spirit. The Heart of a Chri­stian is (usually) fullest of Joy, when his Eyes are fullest of Tears. Canst thou think him Melancholick, that hath so good Company Heaven-ward, when, and while thou art Jovial among thy dismal Hel-bounded Company? but, if he weeps, mayst not thou tremble? If he mourns, mayst not thou houl? But as there is a State of Sorrow, so there is a state of Solace; is not then a state of GLORY (which is a sorrow­less State) one of the Depths of God? As there is a Wilderness, so there is a Canaan; as there is a Cross, so there is a Crown; is not a state of Glory then (which is a sorrowless State) one of the Depths of God? As, if there be no Sun, there can be no Light; so, Sublatâ Causâ, tollitur Effectus. if there be no Cause, there can be no Effect: If there be no Sin, there can be no Sor­row: Is not then a state of GLORY [Page 192]which is a sinless, and a sorrowless State one of the Depths of God? As there is a state militant, so there is a state triumphant; as there is a state of Misery; so there is a state of Glory, which is one of the Depths of God. This State of Glory is called a CROWN of Glory. Thus (1 Pet. 5.4.) When the cheif shepheard shal appear: When Christ Jesus (that great and good Shep­heard) shal appear the second time without sin unto salvation. Ye: Not All. Ye Christians, not Anti-Chri­stians; or Psuedo-Christians. Ye Saints, not Sinners; not Sinners (in) your Sins. Ye. Ye shal receive a crown of glory that fadeth not away. [...] Here is not only Glory, but also a Crown of Glory, which is a Reward of Grace; and is not this then one of the Depths of God? [...] Yea, an unsadable crown of glory. Each Word hath its weight, and may be read thus: We shal receive that unfadable Crown of (the) or (that) Glory: Is not a state of Glory now one of the Depths of God? 'Tis also called ETERNAL Glory: Thus (1 Pet. 5.10.) But the God of all grace: The Donor of all Grace; and of all Degrees [Page 193]of Grace. But what follows? Who hath called us into his eternal glory by Christ Jesus, &c. Here is a state of Glory; Yea, an (eternal) state of Glory, and is it not one of the Depths of God? A State of Glory is a State of Joy: Not a Step (unto) Joy, but a State (of) Joy; is it not then one of the Depths of God? Thus (Mat. 25.21.23.) Enter thou into the joy of thy Lord. Metony­mia Finis, vel Ad­juncti. Piscator. Enter into Heaven; the (third) Heaven; a State of GLORY (which is a sorrowless State) and one of the Depths of God. It is not said by Christ, let the Joy of thy Lord enter into Thee, but enter Thou into the Joy of thy Lord. Intima­ting, that the Joys of Heaven are so many, that they are not comprehended in the Soul of MAN. This Joy of the Lord, is the Joy that Christ himself provideth, and which Christ himself enjoyeth: Is not this then one of the Depths of God? The Joy of the Lord, and a State of Joy, are convertible Terms. Severinus (that Indian Saint) was heard to say (upon his Restaurati­on from the Confines of Eternity) thus: Oh my GOD! do not for pity so overjoy me; if I must stil live, and have such [Page 194] Consolation, take me to Heaven. Is there such Joy in a State of Greif? What Joy then is there in a State of Glory (which is a sorrowless State) and one of the Depths of God? A State of Glory, is a State of so great JOY, that no Geometrician can measure it; no Arithmatician can number it; no Logician can define it; and no Rheto­rician can express it: Is not then this State (which is a sorrowless State) one of the Depths of God? When Aug. (in a nigh Speculation) endeavoured to ex­press caelestial JOY, Quid agis? he was asked by a grave old man, what dost thou? Aug. what dost thou? A Man may as wel draw in all the Air in the World with one Breath, as to express (to the Life) what thou art now about; not that there is Want (of) Words, but Wants (in) Words to express it: Is not then a state of GLORY (which is a sor­rowless State) one of the Depths of God? The cheif City of Persia was Shushan. Beleive it: Heaven, is a Shushan (a City of Joyfulness, as the word signifieth:) Is it not then not only (one) of the Depths of God, but indeed (the) Depth of God? It was [Page 195]Mrs Bretterg that said it, oh the Joys! the Joys! the Joys that I feel! They be wonderful; they be wonderful; they be wonderful. Is Joy (below) thus? what is Joy (above) then? Certainly this is one of the DEPTHS of GOD. In Hel, ther's nothing but Hel; in Heaven, ther's nothing but Heaven; certainly then a state of Glory (or Hea­ven) is one of the Depths of God. Mr Bruen (a litle before his Death) be­ing asked, whether his Consolations did abound in the midst of his Afflictions; answered, Yes, I bless God, and far exceed them. Oh my Soul! Is there such Consolation before Death? what Joy then wil there be in a state of GLO­RY (which is a sorrowless State) after Death? Is not this then one of the Depths of God? I have read of one, Pedcock. who (after his Dissertion) said, the Sea is not fuller of Water, nor the Sun ful­ler of Light, than my Heart is ful of JOY: Yea, the Joy that I feel is incre­dible. Was it thus here? what then wil it be hereafter? which necessitateth this Concession that a state of Glory (which is a sorrowless State) is one of the Depths of God, Aug. If one may be cre­dited [Page 196]herein, he saith this: If one DROP of the Joys of Heaven should fal into HEL, it would swallow up all the Bitterness in Hel. The Joy of Grace, is, when the Lord is with Ʋs: The Joy of Glory, is, when We are with the Lord: Is not a state of Glory then (which is a sorrowless State) one of the Depths of God? As the Sorrow of the Soul is the (greatest) Sorrow; so the Joy of the Soul is the (greatest) Joy; but the (Greatness) of this Joy wil be in a state of Glory: Is it not then one of the Depths of God?

3 WARLESS. A State of Glory is a Warless state; is it not then one of the Depths of God? If all Acelde­ma's be Bochims; and none fitter for Places of Weepers, than Fields of Blood; certainly then a State of Glory (which is a warless State) is one of the Depths of God?

If Peace be better than War, Pax poti­or Bello. and so far to be preferred before Victory it self, as the End is better than the Means; certainly then a state of Glory (which is a warless State) is one of the Depths [Page 197]of God. The Sage of Israel saith (Eccl: 3.8.) There is a time of war, Nomen Pacis de­siderabile. and a time of peace. If the Name of PEACE be desirable; witness the late (intestine) War in England, that's fresh in many Memories; and which was attended with such Cares and Crosses; with such Calamities and Cruelties; with such Devastation and Depopulation; with such Barbarity and Blasphemy; with such Theft and Treachery; with such Rape and Ruine: Certainly then a state of Glory (which is a warless State) is one of the Depths of God. The Effect of WAR is Wast. 'Tis said of the Turkish-War, that where the Horse of the grand Seignior sets his Foot no more Grass wil grow; he makes Havock of All. There is War upon EARTH; in (many) if not in (most) parts of the Earth; but there is no War in HEA­VEN: There is Peace; pure Peace; perfect Peace: Is not then a state of Glory (which is a warless State) one of the Depths of God? That we cal ( Ci­vil War) is the most barbarous; for the Father riseth up against the Son, and the Son against the Father; Bro­ther against Brother, and Tribe a­gainst [Page 198] Tribe. What Expressions are so horrible and terrible, as to delineate the Barbarity (especially) of an intestine WAR? Shal I mention the Dragon of Pliny, sucking out the Blood of the Elephant, til the (dying) Elephant (by his Fal) crushed the Dragon to Death? Shal I mention the EMBLEM of Philip (Duke of Burgundy) being Flint and Steel, beating one upon another until both are wasted, producing no o­ther Issue but Fire? Shal I represent (Jer. 13.12, 13, 14.) the earthen Bottle of the Prophet? A Passage not to be read with dry eyes, if the FACE of Things (which hath so tremendous an ASPECT) be duly reflected. PAX opt ma Rerum. But a state of Glory is a warless State, and one of the Depths of God. If Na­t [...]onal Peace be cryed up forthe best of Things; if Sin, Satan and War, have all one Name, and EVIL be the best of Them; if the best of Sin be De­formity; the best of Satan be Enmity; and the best of War be Misery; cer­tainly then a State of Glory (which is a warless State) is one of the Depths of God. It was prophesied long since (by the Prophet of Prophets) and is now ful­filled [Page 199]in our eares, Ye shal hear of wars and rumours of wars, &c. Mat. 24.6. What Paradise is there under Hea­ven, that a lasting WAR wil not turn into a Wilderness? Is not every Siege, the Funeral of a City? every pitched Battle a Massacre? every Army an armed Fury? Certainly thena state of Glory (which is a warless State) is one of the Depths of God. If the bare Names of a Political Peace and War, carry to every mans Ʋnderstanding (not defec­tive in his Prudentials) a Summary, or Collection of all temporal Mercies, or Mischeifs; certainly then a state of Glory (which is a warless STATE) is one of the Depths of God.

If War be that miserable Desolation, which finds (before it) a Land like E­den, and leaves it, (behind it) like So­dom and Gomorra; a desolate, and forsaken Wilderness; certainly then a state of Glory (which is a warless State) is one of the Depths of God.

4 WANTLESS. A State of Glo­ry is a wantless state; is it not then one of the Depths of God? If it be a Curse [Page 200]to be poor in the possession of Riches; (Eccl. 5.10.) and an Affliction to be poor for want of Riches; (John 12.8.) Certainly then a state of GLORY (which is a wantless State) is one of the Depths of God. He, that hath fewer Eyes (according to the Mythology of the Poets) than Argus had, may now see Poverty coming in like a (prodigi­ous) Torrent; as if it would bear down, and break down all before it: Is not then a state of GLORY (which is a wantless State) one of the Depths of God? There are Wants upon Earth, but not in Heaven. The Disciples were poor; very poor: Though they had (great) Treasure in their Hearts, they had (litle) in their Houses. Thus (1 Cor. 4.11.) Even unto this present time we both hunger and thirst: Here is a Recital of the principal Discommo­dities of Life, from whence the rest of that kind are intelligible. And are naked: While others are in their Robes, they are in their Rags. And are buf­feted: Though they wanted meat, drink, and cloathes, yet they had blows and stripes. And have no certain dwelling place. Here is Hunger and [Page 201] Thirst; here is Nakedness and Buffe­ting. But is here all? No; ther's ano­ther Dish of bitter Herbs yet behind: After all this, they have not a certain place wherein to hide their Heads. But now a state of Glory is a wantless STATE, and one of the Depths of God. Yea, as it was with the Disciple, so it was with the MASTER. Thus (Mat. 8.20.) The Foxes have holes: He doth not say Kings have Palaces, but I have none; but the Foxes have holes. And the Birds of the Air have nests: Places of abode; shelter in trees; or other convenient receptacles. But the Son of Man hath not where to lay his head. Whether CHRIST (the Creator of all things) lived in a hired house, or lodged with his Disciples, I determine not. Here is the (terrene) State of the Servant, and of the Ma­ster: Is not then a state of Glory (which is a wantless State) one of the Depths of God?

There may be Wants to (many) up­on Earth, but there are no Wants to (any) in Heaven. There may be Wants to (many) in the Kingdom of the Son, but there shal be no Wants to [Page 202](any) in the Kingdom of the Father. There may be Wants to (many) in a State of GRACE, but there shal be no Wants to (any) in a State of GLO­RY; Is not this now one of the Depths of God?

5 PERSECUTIONLESS. A State of Glory is a persecutionless state; is it not then one of the Depths of God? Is Persecution a Novelty? No; the first Man that ever died, died a MAR­TYR: Is not now a state of Glory (which is a persecutionless State) one of the Depths of God?

This was the Diabolical DIALECT then; and should it be so now the World is grown so gray, I should joyn [Page 203] Issue with Luther; who saith, that CAIN wil be killing his Brother ABEL to the end of the World; but He is most (bloody) in his old dayes. May not this be the Motto of the Palm­tree? The more Weight, Depressa resurgo. the more Height: Like the Children of Israel, the more they were afflicted, the more they multiplied: But now a state of GLORY is a persecutionless State; and is it no [...] then one of the Depths of God? We may read (if we can read) of a great persecution (Acts 8.1.) a­gainst the Church which was at Jerusa­lem: That this Persecution (Ch. 11.19.) arose about Stephen: Is not now a state of GLORY (which is a persecutionless State) one of the Depths of God? It was Cardinal Farnesius who desired to wade in the Blood of the Lutherans up to his horses Bridle. This also was the Cry concerning Je­rome, let him be burned; let him be burned: But ther's no Persecution in a state of Glory; and is it not then one of the Depths of God? There hath been very (great) Persecutions on Earth, but there is not the (least) Persecution in HEAVEN. He, who was a [Page 204] Persecuter, (Acts 9.5.) was also perse­cuted, (Gal. 5.11.) A state of Glory is the Presence of all Good, and the Absence of all Evil; is it not then one of the Depths of God? There is not a Persecutor in Heaven: All Persecutors are (on) Earth, or (in) Hel, so living, and dying. Ther's not a Cain, nor a Caligula in Heaven; not an Ishmael, nor a Julian in Heaven; not a Pharoah, nor a Pilate in Heaven: Is not then a state of GLORY (which is a persecutionless State) one of the Depths of God? 'Tis written of Fulgentius, that (in the midst of his Sufferings) he used to say, Plura pro Christo to­leranda. We must suffer more than this for Christ. The Will of God must be suffered as wel as done; There must be Passion as wel as Action; and as there (must) be doing, so there (may) be dying. [...] Thus (2 Tim. 3.12.) All that wil live godly in Christ Jesus shal suffer persecution. Or (according to the Greek) shal be persecuted. But ther's no Persecution in a state of GLO­RY, and is not this then one of the Depths of God? It is said of the Chri­stians (al litle before the Neronian-Per­secution) that they laughed at their [Page 205] Torments; that they courted the Flames; and that they went out to meet DEATH in its blackest Dress. The Duke de Alva boasted, that (in the space of six years) he had executed Eighteen Thousand Men. Bloo­dy Bonner was often heard to say, that he would burn a Thousand Hereticks; and so might wel be termed the Har­binger of Death. But a state of GLO­RY is a persecutionless State, and is it not then one of the Depths of God? Now, as Persecutors have been great, and Persecutions have been great; so the Judgments of GOD upon Perse­cutors, for their Persecutions, (that they might read their Sin in their Punish­ment) have been also very great. For instance—

1 Did not Antiochus fall from his Ju­dicial Seat suddenly? crying out, that all his inward Bowels burned; and so died.

2 Did not Gardiner die despairingly? saying, I have denied with PETER, but I have not repented with PE­TER.

3 Did not Severus poyson himself at York, to period the Dolour of his Gout?

4 Was not Valens (who consulted with the Devil about his Successor) pursued to a Cottage, and burned alive in it, to leave his Name a Curse to all Ages?

5 Did not NERO (that Monster of Mankind) drink a Glass of Poyson? then (falling upon bis own Sword) died miserably, as he had lived wickedly.

6 Did not John de Roma, who cryed out (Oh this is for my Cruelty to Christians!) die accursed?

7 Was not BONNER buried among Theeves and Murderers, as hated of God, and Man?

8 Was not Judas (the betrayer of an innocent Jesus) his own Executioner?

9 Was not Julian slain (ignota Manu) by an unknown Hand? when he cryed out, Vicisti, Galileae, Vicisti. Oh Galilean! thou hast overcome.

10 Did not Pilate (who would not hearken to the Advise of his Wife, when she said, have nothing to do with that just one) lay violent hands upon himself? But now there is no Persecu­ter (therefore no Persecution) in a state of Glory, and is it not then one of the Depths of God?

6 PRISONLESS. A State of Glory is a prisonless state; is it not then one of the Depths of God? There are Prisons upon Earth, but there are none in Heaven. Joseph was imprisoned here, but He is not impriso­ned there. No sooner was JOSEPH in a Prison, but JEHOVAH was with him. Thus (Gen. 39.20, 21.) His Master took him, and put him into the prison &c. But Jehovah was with Jo­seph, and shewed him mercy &c. Ex­tended kindness unto him; so the Mar­gent. Now Jehovah can make a Pri­son a Pallace; Yea, a Prison a Para­dise, by his special Presence. A Pri­son (with) a Christ, is better then a Pa­lace (without) a Christ. John (the Baptist) was imprisoned; bound in prison; and beheaded in the prison. (Mark 6.17.27.) Peter was in prison; kept in prison; chained in prison. (Acts 12.4, 5, 6.) Paul also writes himself a prisoner of Jesus Christ. Eph. 3.1. For this cause, I Paul, the prisoner of Jesus Christ for you Gentiles. Not that he was imprisoned (by) Christ, Christi Causa. but (for) Christ. For the sake of Christ; so Dru­sius. For asserting the Doctrine, and [Page 208]Glory of Christ; so Zanchy. In par­ticular, a Prisoner for the GENTILES; because he was their cheif Apostle, and the ground of his Passion (at this time) was the Hatred of his Country-men the JEWS. So (2 Cor. 11.23.) — In prisons more frequent —. Thus he met with a Prison on Earth, but he meets with no Prison in Heaven. With a Prison have (many) met in a state of Grace, but with a Prison shal not (any) meet in a state of Glory; is not such a state then one of the Depths of God? a state of Glory is so far from being a Pri­son, that 'tis called a PARADISE. Thus (Luke 23.43.) To day shalt thou be with me in Paradise. This (to day) is emphatical. The Master promised more than the Malefactor asked. So (Rev. 2.7) To him that overcometh wil I give to eat of the tree of life, which is in the midst of the Paradise of God. A state of Glory also and HEAVEN look like Synonoma's, and seem to differ more in Sound, than in Sense. The Sacred Scripture mentions a three fold Heaven.

1 Aireal. In this the Fowls flie, and [Page 209]are called (Job 35.11.) the Fowls of Heaven.

2 Siderial. In this the Lights are, and are called (Gen. 15.5.) the Stars of Heaven.

3 Empyreal. In this the Angels have their Residence, and are called (Mat. 24.36.) the Angels of Heaven. Is not this that which the Apostle calls (2 Cor. 12.2.) the third heaven? The Heaven of Heavens; the cheifest Hea­ven; so Grotius. The Empyreal Hea­ven; so Estius. The Seat of CHRIST; so Piscator. And of blessed Spirits; so Drusius. If this be so, certainly then a state of Glory (which is a prison­less State) is one of the Depths of God.

7 CURSLESS. A State of Glory is a cursless state; is it not then one of the Depths of God? Are not (cursing) men (cursed) men? yet this Age aboundeth with such Men; but a state of Glory is a Curserless, and Curs­less state; is it not then one of the Depths of God? There are Cursers, and Curses, while Persons are in a State of GRACE; but there are no Curses (for there are no Cursers) when Persons are in a State of GLO­RY; [Page 210]is not this State then (which is a curless state) one of the Depths of God? The righteous have the Curses of the wicked; but the God of Grace can convert the Cursings of the graceless into Blessings to the gracious. Thus (Deu. 23.5.) The Lord hath turned the curse into a blessing to thee, because the Lord thy God loveth thee. David (though a Man after Gods own heart) had a SHIMEI upon Earth, (2 Sam. 16.5 — 14.) who came forth, and cursed stil as he came; but he hath no Shimei in Heaven: Is not a state of Glory then (which is a cursless state) one of the Depths of God? The Pro­phet was the Object of the Curse of the People. Thus (Jer. 15.10.) I have neither lent to Ʋsury, nor men have lent to me on Ʋsury, yet every one of them doth curse me. The Italian-An­tichrist (who looks like the Reuben of Satan) sends forth his Excommunica­tions, and Execrations; he curseth the People (whom God hath blessed) with Bel, Book, and Candle: But a state of Glory (which He is never like to see, much less to enjoy) is a cursless state; is it not then one of the Depths of God? [Page 211]Did not the Jews also (Acts 23.12.) band together, and bind themselves un­der a Curse (or with an Oath of Exe­cration) that they would neither eat, nor drink, til they had killed Paul? But now a state of GLORY wil be a blessed State; Yea, a State of Bles­sedness; when the Soul shal not be se­vered one Moment from the Embrace­ments of CHRIST to Eternity: Is not this then one of the Depths of God? If a state of Glory, be a State (as to Vision and Possession) of perfect Felicity, and that to Eternity, without Amission, or Intermission; is it not one of the Depths of God? Did the Emperor say, I had been happy, if I had not been an Emperor? Faelix, si non impe­rassem. May not I say, I had been happy, if I had not been a Sinner? Now, if this be the Reason why the Saints in Heaven shal have so much Felicity, Faelix, si non pec­cassem. bcause all the GOOD in Heaven is a (fixed) Good, certainly then a state of Glory (which is a State of Blessednesses) is one of the Depths of God? The Apostle (Eph. 1.3.) hath a spiritual, and sublime Strain; which take as followeth. Blessed be the God and Father of our Lord Jesus Christ, [Page 212]who hath blessed us with spiritual bles­sings: With all spiritual Benediction; so the Greek. [...] It is in the singular number; all, and yet but one Bene­diction: Intimating, that spiritual Be­nedictions, and Blessings, are so conca­tinated, that they all make but one Benediction, or Blessing; for where God gives (one) Blessing, he gives (all) Blessings. Yea, they are spiritual; because bestowed upon the Spirit; wrought by the Spirit; and have a (spi­ritual) Tendency. But where are these Benedictions? The Text saith in hea­venly places &c. In HEAVENLIES; so the Greek. [...] The word it self (accor­ding to the proper Notation of it) fig­nifieth the upper heavenlies. Were these blessed (in) a state of Grace, and (with) a state of Grace? what are they in a state of Glory, which is one of the Depths of God? If Gold and Silver be Happiness, then Happiness should be found in the Wildernesses of India, and Turkey; with such like barbarous and bruitish places; But the Philosophers say, that Happiness must consist in such a State, where there is an Aggre­gation of all good things: Now, a [Page 213] State of GLORY (which is a state of Beatitude) is such a State; and (con­sequentially) one of the Depths of God. When God had given to the World a Being, Esse et Be­ne-esse. that he might give it a Wel-Be­ing, (Gen. 1.22.28.) he adds to the Work of Creation a Word of Benedicti­on. If it be the Felicity of Saints on Earth that God always beholds Them; and their Felicity in Heaven that They always behold God; certainly then a State of GLORY (which is a state of Beatitude) is one of the Depths of God. Thus (Rev. 14.13.) Blessed are the dead which die in the Lord &c. If persons are never happy in their Distances from God, and nothing can make them unhappy when they are neer to God; certainly then a State of Glory (when they shal be neerest God) is one of the Depths of God.

8 CONTAGIONLESS. A State of Glory is a contagionless state; is it not then one of the Depths of God? Omnis Morbus non ad Mortem. Though every Disease be not unto Death, yet Death may be dressed in a thonsand Shapes, and may be in very many things we see in the World: Is not now a state of GLORY [Page 214](which is a contagionless State) one of the Depths of God? It is not for Me (if for Galen and Hypocrates) critically to enumerate the Varieties, and Mul­tiplicities of (contagious) Diseases, while Men are in a State of Grace: Is not a state of GLORY then (which is a contagionless State) one of the Depths of God? A Disease is a Mala­dy, or evil Disposition of the Body. It is (in Effect) the same with Sickness. Now Diseases may be reduced to two Heads.

1 Corporal. Thus (2 Chro. 21.15.) Thou shalt have great sickness by disease of thy bowels, until thy bowels fal out, by reason of thy sickness day by day.

2 Spiritual. This was a Reprehension to the Shepherds, (Eze. 34.4.) Ye have not strengthned the diseased; nor healed that which was sick; nor bound up that which was broken, &c. As there is the PLAGUE of the BODY. Thus (Ps. 106.29.) Thus they provoked him to anger with their inventions, and the plague brake in upon them. The Plague, or Pestilence, is accounted the greatest Judgment inflicted upon the Bodies of Men. The [Page 215]worst of our corporal Diseases is the Plague of the Body. Job (speaking of a wicked man, Ch. 27.15.) saith; Those that remain of him shal be buried in death. Now, is it not to die of the Plague to be buried in Death? May not the Plague be justly called DEATH by way of Eminency, because it is a Disease so deadly? The Chaldeans num­ber not the Plague among Diseases, but call it Death. May not they who die of the Plague, be said (in a sense) to to be buried in Death? Because They (so soon as dead) are suddenly carried out to Burial; lest they should infect the Air, and (consequentially) taint the Bodies of the Living. Is not a state of Glory now (which is a contagionless State) one of the Depths of God? This Name (DEATH) seemeth to be given the Plague. Thus ( Rev. 6.8.) Behold a pale horse, and his name that sat on him was death. Is not this the Plague? Then follows: And Hel followed with him: The Page of Death is Hel to the wicked; and the Page of Death is the Grave to the righteous. But what then? Power was given them to kill with the sword, and with hunger, [Page 216]and with death &c. Post Fa­mem, Pe­stis. With Death, i. e. The Plague; for this is wont to fol­low Famine. This also (by Ecclesi­astick Writers) is called MORTA­LITY; which now hath passed into many Mother Tongues. The Plague (say some) is an immediate Stroak from God. If other Diseases slay their Thousands, this slayeth its ten thou­sands: Is not now a state of Glory (which is a contagionless state) one of the Depths of God? But as there is the Plague of the Body, so there is the Plague of the SOUL, which is the Pest of Pests. Thus (1 Kings 8 38.) When every man shal know the plague of his own heart &c. As the worst of our (corporal) Diseases is the Plague of the BODY, so the worst of our (spiritual) Diseases is the Plague of the HEART. Is not now (in both these respects) a state of Glory (which is a contagionless State) one of the Depths of God? Is not the Soul a far more fruitful Seminary of Sins, than the Body is of Diseases? There is a thing called a CRISIS, which is an unlooked for mutation of a Dis­ease for better, or worse; unto Life, or unto Death. It is a physical Axiom, [Page 217]that the highest Degree of Health is a Crisis; Subita Morbi in melius, pejusve, ad Vitam, aut Mor­tem, muta­tio. a Prognostick of the Appropin­quation of some violent, and mortal Distemper, and Disease. There are Contagions on Earth, but there are none in Heaven: Is not a state of GLO­RY then (which is a contagionless State) one of the Depths of God? There is the Plague of the Body in a State of Grace, for Sin is the Womb of Plagues; but there is no Plague of the Body in a State of Glory; is it not then one of the Depths of God? There is also the Plague of the Heart (which is Sin in the Soul) in a State of Grace; but ther's no Plague of the Soul in a State of Glory, (for he that is dead is freed from sin; Rom. 6.7.) Is not a state of Glory then (which is contagionless as to Body and Soul) one of the Depths of God?

9 TEMPTATIONLESS. A State of Glory is a temptationless State; is it not then one of the Depths of God? Our whole life (saith Luther) is but a Temptation. I am (saith He) set upon (without) by all the World; and (within) by the Devil, and all his Angels. It was thus on Earth, but [Page 218]'tis not thus in Heaven: Is not a state of GLORY then (which is a temp­tationless State) one of the Depths of God? If there be no Place in the World that can secure from Temptati­on, and be a Sanctuary from Satani­cal-Suggestion; certainly then a state of Glory (which is a temptationless State) is one of the Depths of God. That there is such a thing as TEMP­TATION, is so legible, as if it were written with a Beam of the Sun. Thus (Heb. 11.37.) — They were tempted —. Beza. 'Tis much (saith One) that this should come in after the Reci­tal of such Capital punishments; and therefore would rather have it read, were burned. But the word (TEMP­TED) may wel be retained: For (see­ing they could do no good with Vio­lence) they made them great Profers, and Promises; trying if they could prevail that way, as appears in the Martyroligy. They were tempted. But who were These? They were WOR­THIES. Thus (v. 38.) Of whom the world was not worthy. That is, Man­kind; Genus hu­manum. or wicked men who persecuted the good; so Estius. The World was [Page 219]not worthy of their Presence, and yet these were tempted. But wonder not, for one (infinitely more worthy than these Worthies) was also tempted. Sus­pend thy Judgment as to those under Temptation, for Christ himself was tempted in the highest Measure that could be, (Mat. 4.1 — 11.) Satan may tempt (unto) Sin, but he cannot tempt (into) Sin: His Sparks could never inflame us, if he found no TIN­DER in our own Boxes. Though Sa­tan be the Father of Temptation, yet the Heart is the Mother of Corrupti­on. The Enemy (without) were there not a Correspondency (within) could never hurt us. Suggestion (without) were it not for Corruption (within) would be invalid, and insignificant. Is not Man his own Devil, and doth he not often tempt HIMSELF? But now a State of Glory is temptationless, and corruptionless; is it not then one of the Depths of God? Satan (as to his Temptation) is confined to the Aerial­part; therefore called (Eph. 2.2.) The Prince of the Power of the Air. Of the dark Air next us; so Estius. There he only reigneth, not as a LORD, but [Page 220]as a TYRANT; Non ut Dominus, sed ut Ty­rannus. so Erasmus. There was a Tempter in the terrestial, but there shal never be a Tempter in the caelestial Paradise: Is not now a State of Glory (which is a temptationless State) one of the Depths of God?

10 TIMELESS. A State of Glo­ry is a timeless state; is it not then one of the Depths of God? The Cry of a (damned) Soul is, I never minded Eternity: But a State of Glory is a State of Eternity, and is it not then one of the Depths of God?

Is not TIME the Shadow of Eterni­ty? Our Life may be compared to a Marriner in a Ship, that hath all her Sails spread, and these filled with Wind. The Child born in the Morning, is old enough to die before Night: Is not then a State of Glory (which is a time­less State) one of the Depths of God? If the Quistion should be, what is TIME? Might not the Solution be, 'tis nothing else but a Meditation of ETERNITY? Though Man be a Microcosm, yet his Life is com­pared to a Span. Ps. 39.5. To a Shadow. [Page 221]Ps. 144.4. To a Vapour. Jam. 4.14. But now a state of Glory is a (timeless) State; is it not then one of the Depths of God? Thus (1 Pet 1.4.) To an in­heritance incorruptible: It perisheth not as the Riches of the World. [...] Am­brose, and Erasmus, render it immor­tal. And undefiled: [...] The name of a STONE; which (being cast into the Fire) is not consumed, nor corrup­ted, but is taken out more splen­did; so Isidore. And fadeth not away: This is the name of a Flower; [...] which (being hung up in a House) fadeth not, but remaineth fresh and green. Reser­ved in heaven for you. [...] Or (accor­ding to the Greek) reserved in hea­vens for us. Here is the Excellency, and Certainty of the Inheritance; so Estius. The Stability, and Perpetui­ty of the Inheritance; so Gerhard. 'Tis reserved in the heavens; in the hand of the God of Gods; out of which (Jo. 10.28.) it can never be plucked. The Inheritance (here) is a CROWN; a Crown of Life; a State of Glory; a Life of Glory. Here is also the Incor­ruptibility, and Certainty; the Stabili­ty, [Page 222]and Eternity of this State: Is it not then one of the Depths of God?