〈◊〉 〈◊〉 〈◊〉 〈◊〉 but accidentally so Tirinus Spiritually and Mystically so Beza One in Love in Consent of Will in Grace and in Glory so Menochius Thus Freinds Acts 4.32 are called one Soul because of the Concord of Souls 'T is a Metonymy wherein the Cause is named for the Effect He that is one Spirit is spritually and wholy Christs by Vnion with him He is not divided between God and Mammon Agitur Regitur between the Spirit and the Flesh but he is led and governed by the self-same Spirit So Eph. 2.12 13. At that time ye were without Christ But now in Christ Jesus c. To be in Christ is to be ONE with Christ and to be one with Christ is to be IN Christ for these are convertible Terms Christ and the Soul out of Christ are TWO but Christ and the Soul in Christ are ONE Is not Vnion then with Christ one of the Depths of God So John 14.20 At that day ye shal know At that day But what day was that In that day when I shal be raised so Vatablus In that day when I shal appear to you a Victor of Death so Grotius In the day of Pentecost espicially so Menochius In a future life so Maldonatus Ye shal know They knew before but then they should more gloriously and perfectly know But what should they then so know The UNION between the Father and Himself between Himself also and his Saints That I am in my Father and You in me and I in you Is not Vnion now one of the Depths of God So John 17.21 That they all may be one as thou Father art in me and I in thee that they also may be one in us So v. 23. I in them and thou in me that they may be made perfect in one c. Here is an Vnion between the Father and the Son Thou in me As the Father and the Son are one by Vnity of Essence Phi. 2.6 And by the Deity dwelling in the Humanity Col. 2.9 So by Co-operation John 14.10 Here is also an Vnion between the Son and the Saints I in them And here is an Vnion between the Saints That they may be made perfect in one Is not Vnion now one of the Depths of God So v 26. And I in them Dwelling in them Now Christ dwelleth in a Christian By a Communication of Nature Thus Heb. 2.11 He who sanctifieth and they who are sanctified are all of one Christ and Christians are of the same Family and have the same Father For which cause he is not ashamed to call them Brethren Though CHRIST did not assume the Person of Abraham or any other Saint yet he did assume the Nature of Abraham and of every other Saint So Eph. 5 30. We are members of his body of his flesh and of his bones We all All who are Believers of the right Stock and Stamp Are members of his body ESTIUS Mystical which is his Church Of his flesh and of his bones We are Participants of the same humane Nature with Himself By the Inhabitation of the Spirit Thus Rom. 8.10 If Christ be in you c. Thus he is by the Spirit Be in you as in his Temple and by his SPIRIT which saith Grotius is called by Tertullian the VICAR of Christ So v. 11 By his Spirit that dwelleth in you By the Operation of Faith Thus Gal. 3.26 For ye are all Jews and Gentiles the children of God thorough saith in Christ Jesus So Eph. 3.17 That Christ may dwel in your hearts by faith c. By the Operation of Love Thus 1 Jo. 4.16 God is Love Not only lovely and loving but also LOVE He is so properly and essentially so Estius He is so causally so Menochius But what follows And he that dwelleth in love dwelieth in God and God in him As the Church is one with the Son by Faith so she is one with the Father by Love Is not Vnion now one of the Depths of God Here UNION in Poem now doth enter Communion herein doth also Center 'T is most prudential now to look about us A CHRIST within us not a Christ without us The Scripture saith the Hope of Glory is And Ever wil be unto each of HIS Communion with Christ may lessened be But UNION shal none dissolved see Who once are One for they are ever so And certainly shal unto Heaven go Similitutes that are adapted best As Fabrick Foundation with the rest But HIEROGLYPHICKS are Yea those Relations Who nearest are and dearest in their Stations But EMBLEMS are let no man henceforth doubt This Vnion with Christ to shadow out Lord Jesus Christ this UNION with Thee The CHANNEL is wherein doth run to Me Thy signal Favours All thy Looks are Loves As unto Me so unto all thy Doves COMMUNION Communion that 's one of the Depths of God When Galeatius that noble Marquess was presented with golden Temptations he replied Let their Money perish with them that account all the Gold in the World worth one dayes Communion with Jesus Christ in the Spirit Is not Communion then one of the Depths of God If Communion with a Saint be a HEAVEN on EARTH what is Communion with a Saviour then With a Surety then With a Soveraign then Certainly this is one of the Depths of God A Friend to the Body may prove a Favour to the Soul Civil Acquantance may be of spiritual Advantage and from Communion with the Saint some come to have Communion with the Sanctifier God brings Naomi and Ruth acquainted and Naomi was Naomi to Ruth beautiful lovely or greatly moving as the word fignifieth That there is such a thing as Communion with the Father and the Son is evidently evident but this is far better experienced than it can be expressed Is not this then one of the Depths of God Thus 1 Jo. 3.3 Our fellowship is with the Father and with his Son Jesus Christ Our Society Communication or Communion Communion with Christ is a COMMUNICATION of Loves from Christ to the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus John 14.21 I wil love him and wil manifest myself to him And Reciprocation of Loves from the Soul to Christ Thus Cant. 7.12 There wil I give thee my Loves Is not this now one of the Depths of God The infinite Disparity that is between GOD and MAN made the great Philosopher conclude that there could be no Friendship between them Communion with God is more in Conversation with God then in Contemplation upon God is not this then one of the Depths of God Thus 1 Jo. 1.6 If we say that we have Fellowship with him and walk in darkness we lie and do not the truth So 1 Jo. 2.6 He that saith he abideth in him ought himself also to walk even as he walked If the Pythagoreans imitate Pythagoras if the Stoicks imitate Zeno if the Academicks imitate Socrates how much more should the Christian imitate Christ That God might have
in a Compass or Circuit and unto Glory wil I be in the midst of her So the Seventy Unto her Unto Jerusalem But what wil this CHRIST who is the Lord of Lords be unto Jerusalem A Wall of Fire The City shal be safe though it may not have Walls so Calvin A Wall of Fire Not of Mud though that may be strong nor of Brick though that may be stronger nor of Stone though that may be strongest but of Fire As if God had said If you want a Wall I wil be your Wall my immediate Providence shal be your Defence rather then you should not be defended Is not the Convoy of Christ now one of the Depths of God The ROMANS in their Wars used to call out the Tutelar-Gods of those Cities they beseiged as beleiving them a stronger Defence to those Places than Walls or Forts What may be said of a Christ then who hath promised to be a Wall of Fire Who can batter down a Fire that is it 's own Fewel Or who can set up a Ladder to scale the Flames Is not the Convoy of Christ then one of the Depths of God And the Glory or unto Glory or of Glory in the midst of her She shal not only be safe and secure though without Walls of Stone and Brass though without Towers and Fortifications though without Ditches and Trenches but I wil also be the Glory in the midst of HER. They shal sing Praises and Thanks to Me so Grotius There wil I be glorified so Menochius The solid Felicity of Jerusalem within and without shal be in me alone and in my grace so Calvinus Is not the Convoy of Christ now one of the Depths of God Once more Psa 125.2 As the mountains are round about Jerusalem to fortifie and defend that so Jehovah is round about his People to fortifie and defend them from henceforth even for ever Is not the Convoy of JEHOVAH now one of the Depths of God The Trojans had their Palladium so long as That was safe They were safe The Romans had their Ancile or Buckler so long as that was kept they were secure The Isralites had their Ark so long as that was sure there was a Defence upon mount Sion If CHRIST be thine then thou hast a far better and a far greater Guard Is not this then one of the Depths of God To dissipate the direful Pangs of Fear A Depth of God a CONVOY doth appear The meanest Saint is guarded far above The might'st Prince that 's not a Valley-Dove Where is the Man who lives without Complaints The Angels are a CONVOY to the Saints They Keepers are of These in all their Ways And wil be Keepers of Them all their Days But These must keep the Ways of GOD and so Must not aside to right or left Hand go The ANGELS are Ambassadors to bring The timely Tidings of the greatest KING These Solace swiftly carry from the Throne Unto the Footstool when 't is most alone From Heaven These do carry timed JOY Unto the Earth when this is like a TROY The noblest part of Man is called Soul Lower than Angels 't is without Controul An ANGEL is a perfect Soul but then Imperfect Angels are the SOULS of Men. Angels commanded are by Heavens Sage A CONVOY unto Saints in ev'ry Age. One greater than all These is now at hand At Sea a Convoy and a Guard at Land There is the present and the future Tense Oh HEAD of SAINTS be thus to me Defence But who is this 'T is He that beareth Sway Oh HEAD of ANGELS keep me Night and Day Lord round about me be a Wall of Fire And qualifie me for the Papal-Ire CONDUCT The Conduct of God that 's one of the Depths of God For a Person to walk after the Spirit and not after the Flesh to walk in the Flesh and not war after the Flesh is not this one of the Depths of God Thus 2 Cor. 10.3 For walking in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Greek Although we may be Men so Erasmus Like to the rest of Men so Tirinus As to Infirmimities so Sclaterus And Afflictions so Vorstius The Building of the Body so Menochius Or the Nature of the Flesh Though living in the Flesh We do not war after the flesh We do not practice a carnal Warfare so Estius We do not follow carnal Affections so Tirinus We live not after the manner of carnal and political Men so Menochius Is nor the Conduct of the Spirit now one of the Depths of God For a Person to be indulged the CONDUCT of the Spirit to live in the Spirit and walk in the Spirit is not this one of the Depths of God Thus Gal. 5.25 If we live in the Spirit let us also walk in the Spirit Where there is Life there wil be Motion What the Soul is to the Body that the Spirit is to the Soul If there be Life from the Spirit there is also a Life after the Spirit For a Person to be led by the Spirit in the way to Heaven until he be led into Heaven is not this one of the Depths of God That there is the Conduct of the Spirit is evident Thus Rom. 8.14 As many as are led by the Spirit of God are the Sons of God It is not said ruled but led When one is ruled by another Plus est Agi quam Regi he acts Him-self and his Action is Visible but when he is led by another though he may act Himself yet the Action of the Other is more Visible than his Own The SPIRIT leads according to the WORD A Child of God hath the Word without and the Spirit within for a Guide is not the Conduct of these then one of the Depths of God So Gal. 5.18 If ye be led by the Spirit then are ye not under the law Not under a law of condemnation for there is no condemnation to those that are in Christ Jesus who walk not after the flesh but after the spirit Rom. 8.1 But as there is the Conduct of the Spirit so of the FATHER Thus Ps 27.11 Teach me thy way Jehovab and lead me in a path of plainess be cause of those which observe me There is also the Conduct of the SON Thus John 10.3 He calleth his own sheep by name and leadeth them out Into Pastures In Pasiua so Grotius As Christ is the Leader of His so he leads these from Earth to Heaven from a state militant to a state triumphant thorough a State of GRACE to a State of GLORy Thus Ps 73.24 Thou shalt guide me with thy Counsel and afterward receive me to Glory Is not the Conduct of the Father now and of the Son thorough the Spirit one of the Depths of God Those actually Christ's are under a constant and continual Conduct The Prophet having eligantly and eloquently expressed a counterfeit and a true Fast registers and transmits to Posterity this pure and pretious Promise
SICHAH Or A Continued TRACT OF MEDITATION BEING A Discussion of the DEPTHS of GOD. Methodized legible and intelligible in the IDEA of the BOOK By R.M. PHILOPOLITES Meditate upon these things 1 Tim. 4.15 MALA Mea purè mala sunt Mea sunt BONA autem Mea nec purè bona sunt nec Mea sunt THE SECOND PART MAN is the Debtor GOD the DONOR is Who giveth GRACE and GLORY unto His. LONDON Printed by Th. Dawâ—â— for the Author 1683. The EPISTLE Dedicatory TO his greatly honoured and obliging Friend Anthony Irby ESQUIRE Worthy Sir IF this ESSAY be pardonable then I humbly beg your Pardon and Prayer If this TRACT be profitable then I also beg your Perusal and Patronage Some derive RELIGIO from Relegando to remove or sever one from another Some from Relegendo to read again or gather together again Some from Religando to tye hard or to bind fast Some from Relinquendo to leave and to forsake Now RELIGIO docenda non coercenda est There is a certain Thing going up and down in the World called Religion which how dressed soever it be loseth not its Being HE who is an infinite Good as wel as an infinitè God who is infinite in Attribute as wel as in Essence and who hath Bowels of Mercy as wel as Beams of Glory hath not left it without a Witness more or less sooner or later living or dying in the Bosome of every Individual to be like the Star to the Oriental-Sages a Directrix unto ISH and ISHAH in the Pursuit of it The Reason saith Basil why Julian and all other Apostates slight Religion is because they do not understand it Most if not all the learned men in the world have found that the NOTION of God and Religion is the first engraven in and the last defaced out of the Minds of Men. The Sacred Scripture proves it's own Divinity though Divinity in this last of the latter Days be a greater Drug than a Romance Play or Ballad There is a Religion of which I may write emphatically This is the Religion of the BIBLE or the Christian-Religion And that I may leave an Emphasis upon it this is the Religion of Religions Sir of this Religion thorough the God of Grace and the Grace of God am I with your Self The two grand Ends of this Religion are the Honour of God together with the present and future Felicity of Man Of this RELIGION I may write with the greatest Confidence and Innocency that the Commonalty should value it as Silver that the Nobility should prize it as the Gold of Ophir and of Uphaz and that Majesty should estimate it above the Topaz of Ethiopia Some look upon this Religion as a needless Parenthesis of Life but Christian-Religion is the Interest of a Person and the Interest of a Nation Tullius Hostilius the third King of the Romans spake like Himself when he said RELIGION doth but effeminate mens minds and make them unfit for noble Susceptions But what the Ark was to Israel that Religion is to a Nation And what the Pairadium was to Troy that Religion is to a Person Place People Christian Religion as Justinian and the Civilians truly say is the general and universal LAW of NATIONS The most barbarous People in the World have often made Laws to put such to Death as denyed all Religion Sir as God is the best of Beings so Religion is the best of Blessings The Earle of Leicester left this Testimony behind him concerning true Religion that the sincere Profession of it had in it SWEETS and JOYS that COURTS were Strangers to The Religion of the Gospel periods the Jewish-Religion and totally subverts all other Religions 'T is pity that this Religion and that in England the Region of Religion should be now made as a meer ECCHO and that Enosh a miserable and mortal Man as the word signifieth should speak of it as of the Lacedemonian-Nightingale Vox et praeterea Nihil The Religion of most upon our Borders and of many in our Bowels is this He that shal assassinate a King in Zeal to their Religion and to serve Mother-Church shal be canonized for a Saint This Religion may be called Rebellion against Heaven and Earth against God and Man A Religion to be abhorred and abolished by all that are not of it which resolves to propagate it self every where per FAS et NEFAS by secret Plots and open Violence by Fire and Sword by Fraud and Force But the Religion of the Gospel hath this to say for it self above all Religions that it is no Debtor to the Sword either in a civil or in a military way Neither the Sword of Justice nor the Sword of War can lay any Claim to this Religion as a PRODVCT of Theirs All other Religions save the Religion of the Bible which is the Book of Books as they have been founded by the power of the Sword so they have fallen by the same power But as the Subtilty of Philosophers and the Eloquency of Orators did not assist in the Christian-Religion so no Religion but this Religion did ever prevail in the World without humane Help For the Policy of Julian and the Power of Dioclesian could not put a Period to its Progress Sir GRACE sometimes runs as it were in a Line The great Doctor of the Gentiles 2 Tim. 1.5 writes of an unfeighned Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Faith not hypocritical as the word signifieth that was in Timothy which dwelt first in his Grand-Mother Lois and then in his Mother Eunice Here is a sincere Faith which is a Grace and that dwelling in the Grand-Mother Mother and Son I cannot see so far as your Grand-Father or Grand-Mother but I can look back unto your Honorable FATHER who though dead yet speaketh and whose Name lives now he is dead I can also look back unto your honourable MOTHER who is a Glory to her Sex and whose Works praise her in the Gates Let the Truth of Grace successively run in your Line as to every Individual if it be the Will of that God who hath no other Patent for his Power but his Pleasure But Sir lest this Epistle should smel rankly of Prolixity and render it self tedious to a Person of your Quality and Quantity of your Birth and Bulk I shal humbly conclude That You and your honoured Lady under such a Character for RELIGION may appear one Spirit as ye appear one Flesh That you two who are ONE may live long together may live wel together and the longer ye live together the better together ye may live That the only Contention between you may be which shal love a CHRIST most which shal live upon a Christ most and which shal live unto a Christ most That you two while ye live may live together as Heirs of the grace of Life that your prayers may not be hindred 1 Pet. 3.7 That you two may be like that choice Couple and precious Pair
Luke 1.6 Who were both righteous before God walking in all the Commandments and Ordinances of the Lord blamless that so when your TIMES shal go into ETERNITY your SOULS also may go into GLORY is the Cordial Cry of Honoured Sir Your observant Servant R. Mayhew The INDEX SECTION The DEPTHS of GOD. CHAP. 1. Whether there be the DEPTHS of GOD. PAGE 1-7 CHAP. 2. What these DEPTHS of GOD are 1. Generally They are 1. Things 2. Things of God 3. Spiritual Things PAGE 7 8. 2. Particularly They are reduced to two Heads 1. SALVATION PAGE 9 -13 2. All in a Tendency unto SALVATION For Instance 1. FREE-GRACE PAGE 13-17 2. ELECTION PAGE 17-22 3. REDEMPTION PAGE 22-29 4. CONVICTION PAGE 29-33 5. CONVERSION PAGE 33-41 6. AODPTION PAGE 41-48 7. VOCATION PAGE 48-53 8. RESURRECTION PAGE 53-73 9. REMISSION PAGE 73-80 10. SATISFACTION PAGE 80-93 11. JUSTIFICAION PAGE 93-105 12. SANCTIFICATION PAGE 105-121 13. UNION PAGE 121-137 14. COMMUNION PAGE 137-141 15. CONVOY PAGE 141-150 16. CONDUCT PAGE 150-156 17. CONCURRENCE PAGE 156-162 18. FAITH PAGE 162-168 19. INCARNATION PAGE 162-175 20. GLORIFICATIOM PAGE 175 c. Qu. But what manner of State is a State of Glory PAGE 177. Sol. 1. Sinless 2. Sorrowless PAGE 184. 3. Warless PAGE 196. 4. Wantless PAGE 199. 5. Persecutionless PAGE 202. 6. Prisonless PAGE 207. 7. Cursless PAGE 209. 8. Contagionless PAGE 213. 9. Temptationless PAGE 217. 10. Timeless PAGE 220. Tempora mutantur sic nos mutamur in illis THE DEPTHS of GOD. SECTION 1. The Depths of God CHAP. I. Whether there be the DEPTHS of GOD. THat there are the Depths of God that these also are searched and revealed by the Spirit of God is so legible in the Sacred Scripture as if it were written with a Beam of the Sun and so intelligible in the blessed Bible the BOOK of BOOKS that they are bound for Hel and not for Heaven who live and dye altogether Strangers unto them As there are the Depths that spring out of the Valleys the Depths of the Sea the Depths of the Earth the Depths of Dissertion the Depths of Hel and the Depths of Satan Rev. 2.24 which are the devices and policies of Satan wherewith he inspires his PUPILS under the Notion of profound Wisdom so there are the Depths of God which are searched and revealed by the Spirit of God Thus 1 Cor. 2.10 But God hath revealed them unto us by his Spirit Here is the Assertion there is a revelation by the Spirit of God But what is revealed by this Spirit This running may be read v. 9. Eye hath not seen Ear hath not heard neither have entred into the Heart of Man c. Here are things invisible inaudible inconceivable revealed by the Spirit of God For the Spirit searcheth all things The word SEARCH is Metaphorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is taken from such as use to search in Mines for Gold and Silver They search deep they will break the Clods and Clots of the Earth all to pieces to find out the Oar. Thus the Spirit of God the Spirit of the Father or of the Son the Spirit of the Father and of the Son searcheth all things Yea the deep things of God The Depths of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek Here is the Argument For the Spirit searcheth all things yea the DEPTHS of God The Mysteries of God chiefly kept secret so Menochius The occult Counsels of God so Grotius 'T is the Spirit of God that unvaileth God and detecteth the Depths of God 'T is therefore called the Manifestation of the Spirit Thus 1 Cor. 12.7 But the manifestation of the Spirit is given to every one to profit withal The Word PROFIT importeth such a kind of Profit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as redoundeth to Community To the Vtility of the Church so Piscator That the Church may receive Fruit thereby so Calvin Revelation is from the Spirit but 't is according to the Word If the Word goeth without the Spirit 't is a sealed Book Thus 1 Cor. 2.12 We have not received the Spirit of the World but the spirit which is of God that we may know the things which are freely given to us of God As the Spirit will not go without the Word so if the Word goeth without the Spirit the Soul is not arrived at an understanding of these DEPTHS of GOD. There is a prodigious Film upon the eye of lapsed Man and he cannot see the Depths of God without the Spirit of God Some men are born naturally blind but all men are born spiritually blind and cannot see the Depths of God without the Spirit of God The Reasons are obvious whether we respect Them or the Spirit In respect of Themselves The Depths of God are Things of God and these are super-natural Now things super-natural cannot be discovered by those that are natural but by those that are spiritual and that from the Spirit Thus 1 Cor. 2.14 The natural man The Souly Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek A Man indued with the Faculties of NATURE only A Souly man is a man solely led by the light of humane reason A Souly man is a man purely considered in his Naturals who wants the Spirit of God and judgeth of Divine things from the Intelligence of the Flesh so Paraeus But what of this Souly man He receiveth not the things of the spirit of God for they are foolishness unto him neither can he because they are spiritually discerned This Word discerned is a Law Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox fovensis and is usually applicable to the Tryal of Doctrine In respect of the Spirit It is the OFFICE of the Spirit of God to search and reveal the Depths of God It is the Spirit of God that leads into Truth into this and that Truth into one Truth after another Vicarius ille meus meae causae Patronus Grotius It is the Spirit that gradually leadeth into all Truth Thus John 16 13. When the spirit of Truth is come He that supplyeth and doth the Office of another He will guid you into all Truth By internal illumination or inspiration For he shall not speak of himself Not without Me or such things which I have not taught But whatsoever he shall hear that shall he speak All that he shall hear from the Father or from Me. And he will shew you the things to come Concerning the Kingdom of Christ c. Concerning future Contingencies c. Concerning the Dishes that shall be served in to the Church c. No POET am I nor a Poets Son I am not one that hath the Lawrel won In Poetry I learning am to spel This is in order unto reading wel My Vessel is not filled to the Brim But Lambs may wade where Elephants do swim If PIGMIES shall upon these Strings be harping This follows then a MOMUS will be carping What Poets ever could all carping shun May not I
of God The Resurrection of the Body is one of the six Principles Thus Heb. 6.1 2. Therefore leaving the principles of the doctrine of Christ let us go on unto perfection Not that this countenanceth a Dereliction of the Principles of Religion but commandeth a Progression in the Principles of Religion We are not to cast behind our backs and quite let slip out of our memories the first principles of Religion but to go forward like good Travellers in a Christian RACE The Principles follow which were as is thought the six Principles of the Apostles Catechism Repentance from dead Works Works here are called dead either because they render a man obnox'us to Death or because they proceed from Man who naturally is dead spiritually They are called dead Works because they are the Effects of the Death of the SOUL so Gomarus Or because they do not profit unto eternal Life Sicut Anima corpori dat Vitam ita Animae Deus which is the End of humane Actions so Menochius These dead Works alienate from God For as the Soul gives Life to the Body so God gives Life to the Soul Faith towards God In Father Son and Spirit so Paraeus Faith in Christ is Faith in God so Gomarus But the Person of Christ properly is the Object of Faith as his personal Excellency is the Object of Love The Doctrine of Baptisms May not the Apostle here allude unto the Washings under the Law Or may not the plural NUMBER be put for the singular Or Fluminis Flaminis Sanguinis may we not understand here the Baptism of the Spirit and the Baptism of Water Or may we not understand here a triple Baptism Of Water of the Spirit and of Suffering The Imposition of Hands This Principle is much controverted as to the Particularity and Vniversality of it but I shall not enter into the Body and Bowels of this Controversie I shal only subscribe it were there any need of my Subscription that it was and is one of the six Principles The Resurrection of the dead There is a two-fold Resurrection metaphysical and physical Metaphysical or Spiritual There is the Resurrection of the SOVL Thus Col. 3.1 If therefore ye be risen together with the Christ the things above seek ye where the Christ is on the rigth hand of the God sitting So the Greek Text. If ye have a resurrection graciously given your Souls out of a state of Sin into a state of Grace contemplate then firstly and lastly the things above where the Christ is neer unto the God next unto the God Physical or Literal and Natural Thus there is a resurrection of the dead both of the just and unjust Acts 24.15 This is a Resurrection of the BODY Here is the resurrection of the Elect and the Non-Elect of the Good and Bad of the Just and Vnjust Now between the resurrection of these persons there seems to be a considerable Tract of Time Thus Rev. 20.4 5. I saw the Souls of them that were beheaded for the witness of Jesus and for the word of God Here is a Resurrection and this is called the first resurrection Here are Martyrs those who passed thorough violent Deaths those who laid down their BLOOD on this side the GRAVE But are those solely concerned in the first Resurrection which is a Resurrection of the Body who had their Veins breathed and their Vitals let out No for this follows in the Text And which had not worshipped the Beast nor his image neither had received his mark upon their foreheads or in their hands So that in submission to a Leviathan-Judgment not only those who were Martyrs for Christ but also the Members of Christ are concerned in this first corporeal resurrection Not only those that were beheaded for the witness of Jesus for the things of Christ so Grotius for the Gospel of Christ so Paraeus But also all that had not touched with the Beast with Antichrist so Durham shal be concerned in the first Resurrection All that sleep in Jesus Members as well as Martyrs Babes as wel as strong Men Shrubs as well as Cedars shal be concerned in the first resurrection But what follows They lived and reigned with Christ a thousand years The Greek is the thousand years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Article should not be omitted and the Emphasis lost They are egregiously mistaken and beside the Text who understand this resurrection to be Metaphorical not Corporal and the thousand years reign with Christ in PERSON not by PROXIE to be in Heaven But the rest of the dead who died not for Christ nor in Christ lived not again until the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek thousand years were finished Whether by the thousand years a definite number is put for an indefinite I shall not determine but a person of my stature at lest which is the least Stature would be apt to think that by the thousand years a confiderable Tract of Time must be understood And as there is the first resurrection which shall be unto Salvation so there is the second resurrection which shall be unto Damnation Thus John 5. 29. They that have done good unto the resurrection of Life and they that have done evil to the resurrection of Damnation And of eternal Judgment Here is the last Principle and this is JUDGMENT yea eternal Judgment As there is no appealing from this Judgment so there is no repealing of this judgment The Sentence is for the Eternity of Felicity or Misery of every Man so Menochius Hence the Opinion of Origen is refelled Sed quid moror istis It is one irretractable Judgment of great force for ever so Grotius No man can appear at the last day by any other PROXY than Jesus Christ Christus solus mori voluit Christus solus surgere noluit But to proceed Christ died a Sufferer but rose a Conquerour CHRIST was willing to die alone but he was unwilling to rise alone The Conception of Christ was miraculous the Nativity of Christ was marvellous the Death of Christ was victorious and the Resurrection of Christ was glorious Is not then the Resurrection of the Body one of the Depths of God Had it not been for the Resurrection of Christ we had stil been in the EGYPT of our Sins as the great Doctor of the Gentiles witnesseth Thus 1 Cor. 15.12 Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead As if he had said do but grant this that the Body of Christ is risen and you cannot rationally deny a RESURRECTION of our Bodies for these two Reasons Because his Resurrection is the Examplar of our Resurrection Because He and His are one mystical Body He is the Head and His are the Members As it is true though the personal Passions of Christ in the Flesh were perfect yet until all his Members have suffered in the flesh that which
of the Just and Vnjust is evident And why there shal be a Resurrection of These is as evident in a manifold Respect As to God This God hath promised Thus 2 Cor. 4.14 Knowing that he who raised up the Lord Jesus shal raise us up also by Jesus and shall present us with you By that Power Christ was raised shal we be raised also and this was the power of God Thus 1 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6.14 God hath raised up the Lord and will also raife us up But how By his own power Or by the power of Himself As to Christ As he was raised so he hath preached it Thus Luke 14.14 Thou shalt be recompenced at the resurrection of the just Gazophylacium Christi The poor mans Hand is as it were the very TREASURY of Christ and a Bil of Exchange for Heaven As to the Scriptures The Sacred Scripture is true Thus Col. 1.5 For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel As to Faith For these reasons Because the Resurrection of the Body hath been believed As this in Scripture hath been registred and to posterity transmitted so this by Scripturists hath been beleived Faith Eph. 2.8 is the Gift of GOD. Now God gives not Faith to believe a LIE Because there hath been such a Resurrection Thus Mat. 27.52 Upon the Crucifiction of Christ the graves were opened and many bodies of saints which slept arose Because Eaith must not be in vain Thus 1 Cor. 15.14 If Christ be not visen your faith is Vain Because co-incident with Salvation Thus 1 Cor. 15.18 If no corporal resurrection Then they which are fallen asleep in Christ are perished As to the Body For two Reasons Because the Body must be changed Thus Phil. 3.21 Who shal change our vile body Who shal reform transform transfigure and transmute But what The Body of the Vileness of us so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Body Not in Substance or in Figure in Members and in Lineaments but in Conditions and Qualities so Zanchy That it may be fashioned like unto his glorious body c. The body of the glory of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek Which is most clear and splendid so Tirinus And immortal so Menochius Because the Body is part of the PURCHASE of Christ Christ wil lose no Part of his Purchase but if no Resurrection of the Body then Christ should lose a Part of his Purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he hath bought the Body as wel as the Soul Thus 1 Cor. 6.19 20. What know ye not that your body is the temple of the holy spirit which is in you and ye are not your own For ye are bought with a price The word PRICE is no Pleonasm but added as an Emphasis to intimate the Excellency and Dignity of the Price wherewith we were bought which was not Silver or Gold but the pure and precious Blood of Christ But what follows Therefore glorifie God in your Body and in your Spirit which are God's Is not the Resurrection of the Body now one of the DEPTHS of GOD Ah! how greatly unbeleiving are great Persons about this great Truth the Resurrection of the Body although it be one of the Depths of God That there should be a specifical numerical or individual Resurrection of the Body these eyes these hands these feet but incorrupt is not this one of the Depths of God That some part of the Body should be buried at SEA and this devoured by the Fish there that the rest of the Body should be interred at LAND and this devoured by the Worms there and that God should give this Man a numerical Resurrection it not this one of the Depths of God For part of the Body to be made Dust in the Bottom of the Sea and the rest of the Body to be made Dust in the Bowels of the Earth and for the God of Gods to gather all this Dust together and give this Man an individual Resurrection out of his own Dust is not this one of the Depths of God May I not now write as the Apostle spake Acts 26.8 Why should it be thought a thing incredible with you that God should raise the dead Let every Individual into whose hands this TRACT shal providentially and graciously fal be cautioned against such Expressions Yea Conceptions as these that follow That Salvation should be preached in the Name of a pretended God called Jesus who was born of a poor Jewish-Woman and brought up like a poor Carpenters Son who was crucified like a notorious Malefactor between two notorious Theeves who came under the Arrests of Death and like a MORTAL was laid in a Sepulcre when almost all the Nation of the Jews affirm that he is yet under the Power of Death and when so few talk of his Resurrection what Credibleness of this Doctrine of the Resurrection Ah Soul so incredible is this Doctrine of the Resurrection of the Body that all the chief HERESIES of old were either against the Divinity of Christ as the Arrians Photinians c Or the Humanity of Christ as the Simonians Manichees Marcionites c Or the Vnion of Divinity and Humanity into one Person as the Nestorians Eutychians and yet the Resurrection of the Body is one of the Depths of God The RESURRECTION of the Body may Pass for a Depth of God I boldly say Foes very many this hath had in Ages Freinds very few of very many Sages This hath not met with general Digestion In GOSPEL-times 't was called into Question Then many said without declared Dread There is no Refurrection of the Dead But there 's a Resurrection of the Just And Vnjust too both sormed out of Dust As there 's a RESURRECTION to Salvation So there 's a Resurrection to Damnation Be wisely-worldly be not worldly-wise Shal not these Eyes and Hands and Feet arise Young ones may die but die the Old ones must Shal these arise who lived long in Lust Out of their own and not anothers Dust Then surely I should not an ATHEIST trust The Dust at Sea and also at the Land Wil God together gather with his Hand He that wil search may in the Scripture find That the same BODY shal arise in Kind In Number too shal the same Body rise 'T is written and cannot be otherwise A Jesus 't is must raise interred Man Whose Days I find compared to a Span. Oh Lord of Lords things easy are to THEE Let this Vile Body here most changed be That so hereafter Seeing I may see This also raised incorrupt for ME. REMISSION Remission that 's one of the Depths of God Pardon of Sin is a signal and a singular mercy a precious and a plural mercy a congruous and a complicated mercy is it not then one of the Depths of God Sin that 's dangerous that 's damnable is not Pardon of Sin then
Defect makes one sinful but many good Actions cannot make one righteous He is just not only that hath no Sin but He also who is acquitted from his Sin or to whom his Sin is not imputed Is not Justification then one of the Depths of God To justifie our selves that we are righteous is worse than all our Vnrighteousness JAH hath no Respect to our Righteousness in the business of Justification is not this then one of the Depths of God 'T is said of Christ 1 Jo. 5.6 that he came by Water and Blood To intimate and indicate that no more are justified by his MERIT than are sanctified by his SPIRIT It is Christ who takes from Man Vnrighteousness and gives unto Man his own Righteousness Is not Justification now one of the Depths of God Aug. One saith that Marcellina hung the Picture of Christ and the Picture of Pythagoras together Are there not many not only in ITALY but also in ENGLAND who join Christ and their Works together Christ and their Prayers together Christ and their Tears together Christ and their Teachers together Christ and their Alms together In the Law Deu. 22.11 God commands not to wear a garment mingled of linnen and woolen This Law was figurative and teacheth that in the case of our Justification Acceptation and Salvation we are not to join our Services and Sacrifices to the Righteousness of Christ Is not Justification then one the Depths of God The Object of Worship God abominates a LINSEY-WOOLSEY Righteousness The Glosse of the Scoolmen is flagitious who say that Faith adorned with Charity justifieth The Romanists condemned in Councils the Doctrine of Justification by the Imputation of the Righteousness of Christ which is not in us but in him The Rhemists call it a fantastical Justice a new-no Justice But Luther saith whosoever rightly esteemeth of the Vtility and Majesty of Justification to him all things should seem vile and worthless For what is Paul what is Peter what is an Angel from Heaven what are all other Creatures to the ARTICLE of Justification Is not this then one of the Depths of God I cannot but mention the Tutissimum of Bellarmine who having written 5 Books against Justification by Faith gives a Defeat to his whole Design in concluding the Controversie with a Confutation of all that he had written of it in these words Tutissimum est Fiduciam totam in Dei sola Misericordia et Benignitate reponere 'T is safest to put the whole Confidence in the Mercy and Benignity of God Is not Justification now one of the Depths of God The Justification of one Sinner is a far greater Work than the Creation of all the WORLD is it not then one of the Depths of God They justifie themselves sinfully who say they are justified by Christ from their Sins and yet continue in their Sins and hold fast their iniquities Is not Justification then one of the Depths of God What Righteousness saith Farnworth Christ performed without Me was not my Justification neither was I saved by it May not this be beleived of this man himself if he died in the same mind Ob. Do men say that Justification is by Grace and not by Works The Scripture saith it is by Works and not by Grace only and who is most authentick God or Man Resp There 's a two-fold Justification before God and before Man Before GOD. Thus Works cannot justifie No righteousness can stand before God but the Righteousness of Christ only Thus Rom. 3.20 Therefore by the deeds of the law shall no flesh be justified in his sight c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No flesh all flesh so the Greek All flesh shall not But the meaning is no flesh shall Metonymia Materiae Flesh by a double Figure is put for a Man 'T is put for the Body it being the Matter of it Synecdoche Membri 'T is also put as a part for the whole man Here the word ALL joyned with the Negative is often according to the Hebrew phrase put for none All flesh that is no flesh All Men that is no Man No man how great soever how good soever can be justified by Works before God So Rom. 4.2 If Abraham were justified by works he hath whereof to glory but not before God If Abraham were justified by the Works of the Law or Nature apart from faith so Estius He hath whereof to glory but not before God Not in Scriptures of God where God speaketh so Vatablus Not before God because such a Righteousness cannot free from Sin nor reconcile to God so Toletus Before MAN Thus Mat. 7.20 By their works ye shall know them So Jam. 2.26 As the body without the Soul is dead so faith without works is dead As the Body is Lifeless if Soul-less so the Soul is Faithless if Workless Though a man be justified without the Righteousness of Works yet that MAN who is without Works of Righteousness is not justified Is not Justification now one of the Depths of God As it is true Grace is ever alone in justifying before God it is as true Grace is never alone in the person justified by God Is not Justification then one of the Depths of God Grace and Works dwell under the same Roof JUSTIFICATION is the Thesis next An Act of Grace according to the Text Most absolute Can ISH in his own Dress Be just with JAH No 't is the Right'ousness Of JESUS intervening with the Flag Mans Right'ousness is but a filthy Rag. God had for Sin with Man a certain Duel Justification is the Christ'ans Jewel Where is the Man but for a BANKRUPT went This is unto his Ear an Ornament Yea Golden-Chain this is unto his Neck And doth indeed a BLACK most rarely deck No more are justified by the Merit Than also sanctified by the Spirit The Spirit of th' Almighty gave me Breath Lord Jesus me acquit from Sin and Death I thorough Grace delight in sacred Story Lord right'ous me account to Life and Glory Oh dearest JESUS is my Sin made Thine Then is thy Right'ousness made also Mine SANCTIFICATION Sanctification that 's one of the Depths of God For the Heart of Enosh that was black with sin to be beautified with Grace and for Him who was a BLACK by Nature to be a BEAUTY by Grace is not this one of the Depths of God That there is such a thing as Sanctification is evident that this according to the Greek is a Sanctification of Spirit and belief of Truth is as evident Thus 2 Thes 2.13 But c because God hath from the beginning chosen you From the beginning of Evangelical preaching so Cajetan From the beginning of your Vocation so Vorstius From Eternity so Beza Before the foundations of the world were laid Et Animae Corporis so Piscator But unto what are these chosen Vnto Salvation Eternal so Grotius Both of Soul and Body so Gomarus Then followeth in sanctification of Spirit Of a divine
So She is the Fabrick Heb. 1.6 Natural There is a natural Oneness The Vine and the Branches are naturally One Thus John 15.4 The branch cannot bear fruit of it self except it abide in the vine This is an Hieroglyphick of the UNION that is between Christ and Christians As He is the Vine so They are the Branches John 15.5 Moral There is a moral Oneness The Husband and the Wife are morally One Thus Mat. 19.5 6. For this cause shal a man leave Father and Mother and cleave unto his Wife The word here CLEAVE in the Greek importeth to be glued unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shal be glued unto his Wife Hereby is intimated the straight knot which is between Man and Wife as if they were glued together like two Boards joyned together with Glue which are as firm and close as if they were but one Peice Unto his Wife not WIVES This gives Check to Folygamy And they twain Not more Shal be one flesh That God who in the Creation made Two of One did by Marriage make One of Two This also shadows out the UNION between Christ and the Church As He is the Husband Isa 54.5 So She is the Wife Rev. 21.9 Is not Vnion now one of the Depths of God PHYSICAL There is a physical Oneness There is an Oneness between the Head and the Body which is literal physical or natural The Head and the Body are One and make one Man Thus 1 Cor. 12.21 The eye cannot say to the hand I have no need of thee nor the head to the feet I have no need of you This is truth in the very Letter and we are not to understand here by Head and Foot as the Papists do the POPE and the CHURCH Papâ—m Ecclesiam But by Head understand a Cedar in Lebanon and by the Foot understand a Shrub in the Valley As the little Finger in the material Body is of Vse to that Body so the lowest the least the last Member in the mystical Body is useful to that Body Doth this not also shadow out the UNION which is between Christ and the Church For as He is the Head so She is the Body Eph. 1.22 23. Thus as the aptest Similitudes Foundation and Fabick Vine and Branches Head and Body so the nearest and dearest Relations as Master and Servant Father and Son Husband and Wife are improved by the Spirit as Emblems to shadow out the noble UNION and Conjunction that is between Christ and those that are actually His Is not this then one of the Depths of God METAPHYSICAL There is a metaphysical Oneness There is an Oneness that is spiritual metaphysical or supernatural This is two fold An Oneness between Christians an Oneness also between Christ and Christians Ther 's an UNION between Christians 'T is pity that Sin should make Two whom Grace hath made One that Satan should make Two whom God hath made One that Antichrist should make Two whom Christ hath made One. Eadem velle et nolle est firma Amicitia Freinds acted by the same Principles wil and nil the same things Though we must not unite with any in their Iniquity yet we must unite with all that are Christians in their Christianity DIVISION is an ill Companion unto Glory Perpetuity and Safety Did not Dissention in two Brothers make a Gapp to the Turks Did not Dissention of Christians lose Constantinople In the material and natural Body ther 's a constant Amity and Vnity because one Spirit runs thorough all Thus should it be in the Metaphorical and Mystical For 1 Cor. 12.13 By one Spirit are we all baptized into one Body whether we be Jews or Greeks bond or free c. I am of this Opinion and I care not who knows it that SAINTSHIP must not be confined within one Party The new Creature is found in Circumcision and in Vncircumcision Yea as eminent in the one as in the other Were it not the highest Sacriledge in the World to make a Monopoly of Christianity Let none for the future monopolize that Title of Saints and godly Party to any one Party The Devil is pictured with a cloven FOOT signifying that 't is his Work to cause Divide Impera and continue Divisions in the World Is not this also his Sophistry Divide and rage divide and rule divide and reign divide and ruine Is not Vnion now one of the Depths of God Is not Division an unholy and unhappy Weed which prodigiously groweth at this Juncture of Time and under this Conjuncture of Affairs 'T is too connatural unto the best of Men who are but Men at best rather to take notice of that which wil divide than of that which wil unite Vis unita fortior though united FORCE be the most forcible and though Saints in more agree than wherein they can disagree and be SAINTS for they agree in Fundamentals and only differ in Circumstantials They differ in Paul Apollo and Cephas but agree in Christ Is not Vnion then among Christians one of the Depths of God Thus Gal. 3.28 There is neither Jew nor Greek there is neither bond nor free there is neither Male nor Female for ye are all one in Christ Jesus In this pure and pretious Text and Truth there is an Assertion and an Argument An ASSERTION There is neither Jew nor Greek Is not this written to check the Pride of the Jews and to cherish the Heart of the Gentiles There is neither Bond nor Free Is not this written to take away the carnal Difference between Professors There is neither Male nor Female Is not this also written to take away the base Difference between the two Sexes made by the Turkish-Mahomet when he saith that the Woman which is the weaker Vessel hath no Soul to save An ARGUMENT For ye are all one in Christ Jesus Here is an Argument to prevent Distinction upon the Account of Vnion No Nation whether Jew or Gentile No Relation whether Master or Servant No Sex whether Man or Woman makes a Difference for ye are all one in Christ Jesus It matters not whether ye be Jews or Gentiles whether ye be Masters or Servants whether ye be Husbands or Wives if ye be in Christ for ye are all one in Christ Jesus Is not Vnion now one of the Depths of God There 's an UNION between Christ and Christians That there is an Oneness between Christ and the Church between Christ and the Christian what is more legible and yet what is less intelligible what is more asserted and yet what is less understood Thus 1 Cor. 6.17 But he that is joyned unto the Lord is one Spirit He that is joyned He that is glued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not a word saith Leigh in all the Greek language that signifieth a neerer Conjunction than this word To the Lord To Christ so Estius Who is the Husband of the CHURCH so Piscator Is one Spirit Not essentially 〈◊〉
not this then one of the Depths of God FAITH enters now in Poem 't is the Grace That leads the Van of others in the Race This is a Depth of God and so wil go With ev'ry Freind but not with any Foe This is the GIFT of God this is his Will And of all Works this is the greatest stil This is the Work of Works an EMPHASIS Deservedly is written over This. The Heart is Cabinet and Faith a Jewel Which thorough Christ fails not in any Duel 'T was so with PETER and with many Saints That greatly Comforts might out-bid Complaints FAITH may be shaken in the Soul of Man But shaken out of Souls this never can For Faith must live til the Beleiver dies When all his TEARES are wiped from his Eyes Lord Jesus Christ thou Author art of Faith And Consummator too th' Apostle saith Oh be the ACTOR of it now to Me For act it Self it cannot without Thee INCARNATION The Incarnation of Christ that 's one of the Depths of God As an Vnity in Trinity and a Trinity in Vnity is the Mystery of Mysteries so the Hypostatical Vnion or Vnion 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 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 Man not by Confusion of Natures but by Vnion 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 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 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 Vme 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 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