heaven Heaven and Earth by Sin were set at Variance and the Creatures in them but CHRIST by the bloody Oblation made of himself upon the Cross hath caused an Vnity not only between God and Man but also betwixt Men and the Angels that are in Heaven as also the Creatures that are upon the Earth But what follows And you that were sometimes alienated and enemies by the mind in wicked works yet now hath he reconciled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the body of the flesh of himself thorough the death c. So the Greek Now if God may be reconciled then God may be satisfied But God may be reconciled So Rom. 5.10.11 For if when we were enimies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life And not only so but we also joy in God thorough our Lord Jesus Christ by whom we have now reciev'd the atonement By whom now in this time of the Gospel saith Toletus Deo facti sumus Amici we are made Friends with God saith Vatablus Now if God may be atoned or reconciled for they are SYNONOMA'S then God may be satisfied But God may be atoned The Blood of Christ is the Blood of Atonement Now when God is once satisfied he wil not demand another Satisfaction If Christ hath worn up the Rod to the Stumps and cast it into the Fire then 't is no more to be remembred Is not Satisfaction now one of the Depths of God 'T is God-Man that satisfieth Man Man cannot satisfie Himself nor can he satisfie Another All of the World and all in the World wil not fil an Eye nor an Ear Eccle. 1.8 how then should it fil the HEART which is the vastest thing in the World If not the outward Sences how then the inward Affections Is not Satisfaction then one of the Depths of God A Man sees more than he can eat drink wear or bequeath and yet not satisfied is not Satisfaction now one of the Depths of God A wooden-loaf or silver-loaf or golden-loaf wil not satisfie a hungry man who is ready to prey upon his own Flesh this man must have BREAD Is not Satisfaction now one of the Depths of God The Dainties and Delicaces of the World the Dignities and Diadems of the World the Grandeur and Glory of the World the Plenty and Prosperity of the World the Puff and Popularity of the World wil not satisfie a Soul sailing by the Gates of Hel and crying out of the Depths it must be a CHRIST with whom the Soul is satisfied and it must be a CHRIST by whom the Soul is satisfied Is not Satisfaction now one of the Depths of God None but Christ was the Cry of the Martyr None to Christ was the Cry of the Psalmist Children or I die Gen. 30.1 was the Cry of Rachel a Sheep as the word signifieth A Christ or I die Yea a Christ or I am damned is the doleful Ditty and Dialect of a convinced or converted Soul of a dark or doubting Soul of a despairing or desponding Soul of a tempted or troubled Soul He that loveth silver Eccle. 5.10 shal not be satisfied therewith nor he that loveth abundance with increase Is not Satisfaction then one of the Depths of God A wicked man is never satisfied HAMAN making Uproar as the word signifieth was advanced by Ahasuerus above all the Princes he cals his Freinds and Zeresh his Wife he tels them of his Riches the Multitude of his Children and of his Promotion yet not satisfied Is not Satisfaction now one of the Depths of God AHAB King of Israel yet not satisfied Naboath must part with his Vineyard or part with his Life Is not Satisfaction then one of the Depths of God 'T is possible for a Man to have Lust and Life to have Honour and Health to have Wisdom and Wealth and not satisfied Is not Satisfaction then one of the Depths of God 'T is possible for a Man to live in a full House to sit down at a full Table to have full Bags and Barns to have full Coffers and Closets and not be satisfied but have many empty Corners in his Soul Is not Satisfaction then one of the Depths of God And as a godless man is never satisfied so a godly man is never satisfied but by CHRIST or with Christ who hath such Variety served in continually and such Suavity in that Variety that the Soul is no longer satisfied then it is with Him Is not Satisfaction now one of the Depths of God The WORLD at most is not big enough and at best is not good enough to fil or satisfie the Mind of Man but Christ the Charmer and Stiller of the Soul must say Jer. 31.3 I have loved thee with an everlasting love Is not Satisfaction then one of the Depths of God There are some who have as many Bags and Barns as much Honour and Health as much Wine and Wealth as they can tell what to do with Yea they know not what to do with all these and yet are not satisfied Is not Satisfaction then one of the Depths of God What of the World and in the World can give Quietness when CHRIST the Sun of Righteousness goes down upon the Horizon of the Soul Is not Satisfaction then one of the Depths of God The HEART saith the Anathmost is a Three-Square and nothing but a Trinity in Vnity and an Vnity in Trinity can satisfie this Is not Satisfaction now one of the Depths of God The Will of the Father the Worth of the Son the Work of the Spirit the Father purposing the Son purchasing the Spirit perfecting are only able to satisfie a Soul like a troubled Sea Is not Satisfaction then one of the Depths of God It is a good Observation that the World is round but the Heart of Man is triangular so that all the GLOBE of the World will not fill the triangular Heart of Man Is not Satisfaction then one of the Depths of God Another Depth of God is SATISFACTION So let it pass not meeting with Retraction Man by his Lapse disgusted Majestie But Christ was GOD that He might satisfie That Christ might suffer he was MAN also That Ish and Ishah might to Heaven go Oh GOD and MAN my Silver is but Tin My Gold but Brass that will not go for Pay All DUTIES then cannot for any Sin Be satisfying Justice for a Day Christ satisfies as God or Man or both He not as God or Man but GOD-MAN doth Oh God and Man the Service must be Mine But all the Satisfaction must be Thine There is a Difference without a Fraction Between the SERVICE and the SATISFACTION The Service that is mine and 't is decryed The Satisfaction thine and not denied As GOD is satisfied so is MAN By Jesus Christ 'T is He no other can Atoner be of more than finite Ire 'T is He that plucketh Souls out of the Fire Oh GOD and MAN all Riches
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
Debt presently blots it out of his Book of Accounts as if he had received it Or from a Washer who rubbeth Spots out of Linnen Or from a Scribe who razeth out the Errors of his Pen and Menda's of his Writing with a Pen-knife To be really converted is to be graciously turned out of the way of Sin into the way of Grace out of the way of Darkness into the way of Light out of the way of Death into the way of Life out of the way of Hel into the way of Heaven is not this then one of the Depths of God CONVERION follows next as Depth of God That Malefactors may evade the Rod. Can Man create himself No Nor can He Convert himself As from the Pest-house flee ARMINIANISM which is a fatal Brink Not Orthodox but Heterodox I think 'T is not the Word that preached is by Man Nor Men who preach the Word that ever can Convert a Soul If CHRIST be passive then They stil must go for unconverted Men. What turned from the way of Sin to Grace That so the Soul might run another Race What turned from thy Darkness unto Light That it might not to Thee be ever NIGHT. What turned from a State of Death to Life That so there might no longer be a Strife What turned from the way of Hel to Heaven And so at last be purged of all Leaven If this be not the Depth of God then I Oh greatest God! must live in Misery ADOPTION Adoption that 's one of the Depths of God Christ was made the Son of Man that the Sons of Men might be made the Sons of God is not Adoption then one of the Depths of God As Christ was the Son of God by Nature so the Christian is the Son of God by Grace To have the Church for our Mother is much but to have God for our Father is much more If Adoption be a gracious Sentence of God whereby upon the account of Christ he receiveth those that believe unto the Dignity of Sons is it not then one of the Depths of God Thus Jo. 1.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Christ came unto his own Into his own Land so Beza Of Israel so Piscator To his own People so Maldonat And his own His own by Creation by Accomodation by Preservation by Nation But what of his own His own received him not They did not make his Person the Object of their Faith nor his Precept the Rule for their Obedience They did not believe in him and obey him They did not acknowledg him to be their MESSIAS But as many as received him As many Whether Cedars or Shrubs whether Bond or Free whether Old or Young whether Men or Women whether Jews or Gentiles As received him As believed in him as believed in his name which is the sole name under heaven given amongst men whereby they can be saved Acts 4.12 To them gave he power Hence the Papists say Power is in Man Hoc Jus ut Filij Dei sint facti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Rhemists would have it to be in the power of men if they would to be the Sons of God The vulgar Latine reads it thus To them gave he this right to be made the Sons of God The Greek word signifies Authority and Right Prerogative and Priviledge as wel as Power Now Christ giveth the Priviledg of Sons three ways By way of MERIT In the Passions of Christ there was not only a legal Debt but also more than a legal MERIT When the fulness of time was come Gal. 4.4 5. The fulness of grace the fulfilling of promises the fulfilling of the Law and Prophets God sent his Son His begotten Son his only begotten Son his only so begotten Son his Son by Nature Made of a Woman A Woman shal compass a Man He was not without a Woman as Adam was nor by Man and Woman as we are nor of a Man without a Woman as EVE was but of a Woman without a Man Made under the Law Not only under the Ceremonial Law as he was a JEW but also under the Moral Law as he was a MAN To redeem those that were under the Law that we might receive the Adoption of Sons The Greek word for Adoption indicates the Nature of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to put one in the place of a Son that was not a Son comprehending all in one word Is not this then one of the Depths of God Here is Redemption in order to Adoption so that Adoption is by way of Merit Not from the Merit of Man For though evil Works in order to Justice do merit Damnation yet good Works do not merit Salvation The Argument is irrefragable because the good works of the Creature in order of Justice are due Debts to the Creator We cannot possibly merit by what we do Ex Opere operato because obliged unto it by Duty But to merit is a work not due making a Reward due from the work wrought which before was not due By Vertue of his SPIRIT Christ receives the Spirit sends it into the Hearts of his and so makes them the Sons of God Is not Adoption now one of the Depths of God Thus Gal. 4.6 And because ye are Sons This he addeth saith Paraeus lest he should seem to attribute Adoption only to the Jews God hath sent forth the Spirit of his Son into your hearts 'T is called the Spirit of the Son because it proceedeth from the Father and the Son so Estius and Tirinus 'T is called Rom. 8.15 The Spirit of Adoption But it may be called the Spirit of the Son because it sealeth up Adoption in Christ and arrives the Soul at an Assurance of it Crying Abba Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father so the Greek the last having its Article The first is Syriack the second is Greek Whereby may be signified the Vnion of the Hebrews and Grecians or Jews and Gentiles in one Church The gemination Father Father indicates and intimates a fiducial filial and vehement affection By Vertue of UNION Christ is the Son of God by vertue of the personal Vnion Thus Luke 1.35 And the Angel of the Lord said unto her But who was this This was Mary the Mother of Jesus A Virgin before she had Children but not after God may be praised for her who made her the Instrument of the coming of Christ into the World but the PAPISTS commit gross Idolatry in making her an Idol For they give her the Titles of Mediatrix Salvatrix She-Saviour Queen of Heaven Queen of Mercy the only Hope of the miserable They parallel Breasts and Wounds Vbera Vulnera making the MILK of Mary to be as precious as the BLOOD of Christ But what of this Mary The holy Spirit shal come upon thee The Spirit did as it were cast a Cloud over her which may
of God The Resurrection of the Body is one of the six Principles Thus Heb. 6.1 2. Therefore leaving the principles of the doctrine of Christ let us go on unto perfection Not that this countenanceth a Dereliction of the Principles of Religion but commandeth a Progression in the Principles of Religion We are not to cast behind our backs and quite let slip out of our memories the first principles of Religion but to go forward like good Travellers in a Christian RACE The Principles follow which were as is thought the six Principles of the Apostles Catechism Repentance from dead Works Works here are called dead either because they render a man obnox'us to Death or because they proceed from Man who naturally is dead spiritually They are called dead Works because they are the Effects of the Death of the SOUL so Gomarus Or because they do not profit unto eternal Life Sicut Anima corpori dat Vitam ita Animae Deus which is the End of humane Actions so Menochius These dead Works alienate from God For as the Soul gives Life to the Body so God gives Life to the Soul Faith towards God In Father Son and Spirit so Paraeus Faith in Christ is Faith in God so Gomarus But the Person of Christ properly is the Object of Faith as his personal Excellency is the Object of Love The Doctrine of Baptisms May not the Apostle here allude unto the Washings under the Law Or may not the plural NUMBER be put for the singular Or Fluminis Flaminis Sanguinis may we not understand here the Baptism of the Spirit and the Baptism of Water Or may we not understand here a triple Baptism Of Water of the Spirit and of Suffering The Imposition of Hands This Principle is much controverted as to the Particularity and Vniversality of it but I shall not enter into the Body and Bowels of this Controversie I shal only subscribe it were there any need of my Subscription that it was and is one of the six Principles The Resurrection of the dead There is a two-fold Resurrection metaphysical and physical Metaphysical or Spiritual There is the Resurrection of the SOVL Thus Col. 3.1 If therefore ye be risen together with the Christ the things above seek ye where the Christ is on the rigth hand of the God sitting So the Greek Text. If ye have a resurrection graciously given your Souls out of a state of Sin into a state of Grace contemplate then firstly and lastly the things above where the Christ is neer unto the God next unto the God Physical or Literal and Natural Thus there is a resurrection of the dead both of the just and unjust Acts 24.15 This is a Resurrection of the BODY Here is the resurrection of the Elect and the Non-Elect of the Good and Bad of the Just and Vnjust Now between the resurrection of these persons there seems to be a considerable Tract of Time Thus Rev. 20.4 5. I saw the Souls of them that were beheaded for the witness of Jesus and for the word of God Here is a Resurrection and this is called the first resurrection Here are Martyrs those who passed thorough violent Deaths those who laid down their BLOOD on this side the GRAVE But are those solely concerned in the first Resurrection which is a Resurrection of the Body who had their Veins breathed and their Vitals let out No for this follows in the Text And which had not worshipped the Beast nor his image neither had received his mark upon their foreheads or in their hands So that in submission to a Leviathan-Judgment not only those who were Martyrs for Christ but also the Members of Christ are concerned in this first corporeal resurrection Not only those that were beheaded for the witness of Jesus for the things of Christ so Grotius for the Gospel of Christ so Paraeus But also all that had not touched with the Beast with Antichrist so Durham shal be concerned in the first Resurrection All that sleep in Jesus Members as well as Martyrs Babes as wel as strong Men Shrubs as well as Cedars shal be concerned in the first resurrection But what follows They lived and reigned with Christ a thousand years The Greek is the thousand years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Article should not be omitted and the Emphasis lost They are egregiously mistaken and beside the Text who understand this resurrection to be Metaphorical not Corporal and the thousand years reign with Christ in PERSON not by PROXIE to be in Heaven But the rest of the dead who died not for Christ nor in Christ lived not again until the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek thousand years were finished Whether by the thousand years a definite number is put for an indefinite I shall not determine but a person of my stature at lest which is the least Stature would be apt to think that by the thousand years a confiderable Tract of Time must be understood And as there is the first resurrection which shall be unto Salvation so there is the second resurrection which shall be unto Damnation Thus John 5. 29. They that have done good unto the resurrection of Life and they that have done evil to the resurrection of Damnation And of eternal Judgment Here is the last Principle and this is JUDGMENT yea eternal Judgment As there is no appealing from this Judgment so there is no repealing of this judgment The Sentence is for the Eternity of Felicity or Misery of every Man so Menochius Hence the Opinion of Origen is refelled Sed quid moror istis It is one irretractable Judgment of great force for ever so Grotius No man can appear at the last day by any other PROXY than Jesus Christ Christus solus mori voluit Christus solus surgere noluit But to proceed Christ died a Sufferer but rose a Conquerour CHRIST was willing to die alone but he was unwilling to rise alone The Conception of Christ was miraculous the Nativity of Christ was marvellous the Death of Christ was victorious and the Resurrection of Christ was glorious Is not then the Resurrection of the Body one of the Depths of God Had it not been for the Resurrection of Christ we had stil been in the EGYPT of our Sins as the great Doctor of the Gentiles witnesseth Thus 1 Cor. 15.12 Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead As if he had said do but grant this that the Body of Christ is risen and you cannot rationally deny a RESURRECTION of our Bodies for these two Reasons Because his Resurrection is the Examplar of our Resurrection Because He and His are one mystical Body He is the Head and His are the Members As it is true though the personal Passions of Christ in the Flesh were perfect yet until all his Members have suffered in the flesh that which
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 〈◊〉
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
Isa 58.11 Jehovab shal guide thee continually and satisfie thy Soul in droughts and make fat thy bones Fear not leaness and wasting of thy body with fasting thou shalt not be a SKELETON and look like an Anatomy for God wil make fat thy bones he wil comfort thee and fil thee with joy both of Soul and Body Thou shalt not pine by spiritual Fasting for I wil make fat thy bones But what follows And thou shalt be like a watered garden and like a spring of water whose waters fail not Whose waters lie not or deceive not so the Margent Thus the Lord Jesus Christ is a continual LEADER Did he lead yesterday he wil lead to day Doth he lead to day he wil lead for ever for yesterday to day and for ever he is the same There are many Persons who imbitter their Sweets who lay Load upon themselves and add to their own Burdens who dig their own Graves by anticipating PROVIDENCE and not reflecting that sacred and silencing TRUTH Mat. 6.34 Sufficient unto the day is the evil thereof That day wil have its care when it comes and this day hath enough of it self now it is come The evil thereof The Vexation thereof so Scultetus The Affliction thereof so Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Trouble thereof so Beza Let the Vexation in that very hour suffice so Drusius The Trouble of the day it self wil be enough we need not add to it Sufficient unto the day is the evil thereof The evil of Crime Malum Culpae et Penae and of Correction The evil of Sin and of Suffering Ah! saith one what shal I do when Poverty and Prison come Ah! saith another what shal I do when the Plague and the Sword come Ah! saith a third what shal I do when the Fire and the Famine come Ah! saith a fourth what shal I do when the RACK and the STAKE come But Soul do not anticipate Providence nor so reflect Futurity as to omit or intermit present Duty Thou hast Grace litle enough for the Corruption and Temptation of the present day Besides these things may not come while thou art upon the Stage but if a severe Storm and stupendious Showr should come he that leads now can lead then into Chambers of Serenity and Security Or if he prepares this POTION for thee he can also prepare Thee for this Potion If he delivers thee not from it he can deliver thee in it Is not the Conduct now of the Father Son and Spirit or of the Father and Son thorough the Spirit one of the Depths of God The CONDUCT of the Spirit unto me A Depth of God appeareth now to be This leadeth both the Aged and the Youth As into one so into ev'ry TRUTH The Father too of all sincerely His A grac'ous and a gentle LEADER is 'T is He that leads in ways of Right'ous ness His Isra'lites the greater and the less Christ Jesus too I do a Leader find Aud as to CONDUCT always in a Mind 'T is He that did alone the Winepress tread 'T is He that doth from Earth to Heaven lead When mortâ—â— Man is running of his RACE 'T is He that leadeth in a way of GRACE From a state militant I clearly see Unto a state triumphant leadeth He. Oh Crowned CHRIST Thou dwellest now above And yet thy BANNER over thine is Love From Earth be leading unto Heaven ME For then there shal no longer Leaven be CONCURRENCE Concurrence that 's one of the Depths of God A Concurrence of all things for Good is one of the Depths of God For the Winds to be lofty and the Waves to be loud for the Winds to be prodigious and the Waves to be impetuous for the Winds to rise and the Waves to roar and yet all things to work together for Good to the Soul graciously interessed in Christ and graciously influenced by Christ it not this one of the Depths of God Is not Evil as wel as GOOD to be received at the hand of God Thus Job 2.10 Shal we receive good at the hand of God and shal we not receive evil The Emphasis of the words saith Caryl carries it thus Shal we receive Good with Hand or Heart at the hand of God and shal we not in the same manner receive Evil In the fame manner we receive Good from the hand of God in the same we ought to receive Evil. Good and Evil are to be alike received and entertained from the hand of GOD. As we must receive Good so we must receive Evil cheerfully gratefully reverentially We must as it were kiss the Hand and take the One as wel as the Other By Good here we may understand the good things of this life and by Evil here the bad things of this life We are not by Evil here to understand the Evil of SIN for the Sun shal sooner send forth a Cloud than God send forth any EVIL properly taken So that by Evil here we are to understand the Evil of Suffering and not of Sin Now external Evil as wel as external Good shal be in a happy Concurrence for Good to the Lovers of God is not this then one of the Depths of God As Summer so Winter and as fair so foul Weather shal happily concur for Good to the Soul given unto Christ and unto whom Christ is given is not this then one of the Depths of God For JOB to lose All and yet to be no looser at all is not this one of the Depths of God Thus Job 42.10 The Lord gave him twice as much as he had before Though this wil not hold as to Person for his Children were the same as to Number yet this wil hold as to Possession or his personal estate for that at lest was doubled Confideratis Considerandis Now these things considered and reflected is not Concurrence one of the Depths of God If Adversity as wel as Prosperity and Penury as wel as Plenty shal be in a happy Tendency and Concurrency for Good to the Soul eternally chosen and effectually called is not this then one of the Depths of God External CROSSES as wel as external COMFORTS shal happily concur for Good unto the People of God is not this then one of the Depths of God For Joseph to be in the Jail and Jeremiah in the Dungeon for Daniel to be in the Den and the three Children in the Furnace and for all this to work together for Good unto all THESE is not this one of the Depths of God For the Israel of God to have no Prospect of Deliverance but of Destruction without a Miracle wrought by the God of Israel and for this direful Dispensation to work for Good is not this one of the DEPTHS of GOD For Blasting and Banishment for Fire and Famine for Impoverishment and Imprisonment for Pestilence and Penury to be all seemingly working for Evil and yet all really working for Good is not this one of the Depths of God Thus
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
Rom. 8. 28. And we know We assuredly certainly and experimentally know Either from the Word of God or the History of the Saints or from a filial Confidence so Paraeus But what follows That all things shal work together for good Things prosperons and adverse Tam prospera Quam adversa so Estius All things Not only this thing or that thing and the other thing but also ALL things These things shal co-operate for Good But to whom To them that love God From the whole HEART so Tirinus To them that are the called according to his purpose As they are the called according to his Purpose so it is his Purpose which is not a successless Purpose that there should be a Concurrence and Co-operation of all things for their good Is not this now one of the Depths of God CONCURRENCE is another Depth of God That Saints may make a Comfort of a Rod As wel as make a Comfort of a Staffe And dying in the Face of DEATH may laugh Thus may a Rod under a dismal Shade As wel as Staff be then a Comfort made If CHRIST be mine in Covenant then I Shal find all things concurring really For saving GOOD though seemingly for Evil And so Defeat is given to the Devil Though Joseph Goaled be a Jedidiah And in the DUNG'ON be a Jeremiah Though Daniel too be in the Lyons Den And in the Furnace be the three Children Though ISRAEL no Prospect hath of Life No more than Job had Comfort from his Wife Yet all things did concur for all their Good And They the Depths of SHADDAI understood Lord Jesus Christ mine Eyes are up to THEE Oh let all thins in a Concurrence be For Good and not for Evil unto ME That I also the Depths of God may see FAITH Faith that 's one of the Depths of God If Mary once a Virgin but not always so was more blessed in receiving the FAITH than in conceiving the FLESH of Christ certainly then Faith is one of the Depths of God If an affectionate closing with and acting of any known Sin be utterly incompatible and inconsistent with a living Faith certainly then this is one of the Depths of God If Faith comes with an empty hand and takes in all from the Plenitude of Christ certainly then this is one of the Depths of God If Faith be the first work the great work Yea THE WORK by way of Emphasis Eminency Excellency If Faith be the greatest and most glorious work the Work of Works certainly then this is one of the Depths of God Thus John 6.29 This is the work of God that ye beleive in him whom he hath sent This is the work of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Command and Will of God 1 Jo. 3.23 This is the work which God esteemeth above all Works This is the Work and Gift of God Eph. 2.8 This is saith Beza the work that pleaseth God 'T is true Quod DEO placet for saith the Apostle Heb. 11.6 without faith 't is impossible to please God Is not FAITH now one of the Depths of God If Faith may be shaken in the Soul but not out of the Soul if Faith goes not into Vision til Time goeth into Eternity if Beleif lives til the Beleiver dies certainly then this is one of the Depths of God This should be the DIALECT of a Christian Vox Christiani under the greatest Despondency of Spirit Lord thorough grace I beleive yet Lord thorough Grace I do beleive Yet Lord thorough Grace I would beleive Yet Lord thorough Grace I wil beleive help Lord thorough Grace my Vnbeleif The Father of that Child who had a dumb Spirit hath set us this Copy to write after Thus Mark. 9.24 Lord I beleive help thou mine unbeleif Supply with Grace in thy Self the Defect of this Grace in my Soul Faith and Vnbeleif may be in the same Soul at the same Time in the same Action and upon the same Subject Hath not Faith a Chymical-Art Wil not Chymists extract Gold out of Silver or Stones Wil not the Act of Faith thorough the Object of Faith draw help out of things cross and contrary Is not FAITH an Herculean-Task and the hardest work in the World Hic Labor hoc Opus May Spira though dead speak You call upon me to beleive but I cannot beleive Oh how fain would I beleive but cannot 'T is easier to keep the moral Law than to beleive for 't is natural to work for Life but 't is supernatural to beleive for Life Is not Faith now one of the Depths of God To beleive things incredible to hope things improbable and to do things impossible any other way to be done they were Luthers WONDERS and are Mine and may be Thine To beleive that another wil pay my Debts and bear my Charges that He wil be buffeted that I may be blessed that He wil be hated that I may be loved that He wil be crucified that I may be crowned that He wil be sacrificed that I may be saved is not this one of the Depths of God Did Vlpian complain that there were few true Philsophers We may complain there are few true Beleivers Is not Faith then one of the Depths of God If FAITH be a Gift of God effected by the Spirit of God whereby there is a Reception of Christ and a Recumbancy upon Christ only for Salvation certainly then this is one of the Depths of God If Faith be the first Hand to receive a Mercy and the first Eye to discover a Judgment is it not then one of the Depths of God If this be the true Logick of FAITH to draw Conclusions of Peace in War of a Feast in Famine of Safety in Danger of Light in Darkness of Life in Death certainly then this is one of the Depths of God If Salvation and all in a Tendency unto Salvation be intailed upon Faith in the Person of Christ certainly then this is one of the Depths of God Thus Acts 16.31 Beleive on the Lord Jesus Christ Ther 's the Precept The Object of Faith is the Person of Christ in his Triple OFFICE Prophetical Sacerdotal and Regal Lord Jesus Christ We may beleive the Church but we must not beleive in the Church 'T is Christ and not the Church that must be beleived on and beleived in for the Church is not God but the House of God And thou shalt be saved Ther 's the Promise Is not Faith now one of the DEPTHS of GOD It is as easy for the Children of Belial and of Blood to pluck the Sun out of the Firmament as true Faith out of a true Christian Is not this then one of the Depths of God Tertullian saith of the Papists They beleive without the Scriptures Credunt sine Scripturis ut credant contra Scripturas that they may beleive against the Scriptures The Jewel of Faith can never be kept in a cracked Cabinet in a crasie Conscience Is