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
in order to his Election Is not this then one of the Depths of God Here were some elected and were not these Persons But who were these They were the Saints at Ephesus and the Faithful in Christ Jesus Eph. 1.1 And were not here Women as wel as Men Do not Women believe as wel as Men then elected as wel as Men For Acts 13.48 As many as were ordained to eternal Life believed They did not believe and so were ordained to eternal life but they were ordained to eternal life and so did believe But though Election be before Grace in Existence yet GRACE is before Election in Evidence The former is first in the Ordination of God the latter is first in Manifestation to Man Though Election be not for foreseen Faith yet until Faith none can see their Election We can never find our selves in the heart of God by gracious Ordination til we find God in our hearts by gracious Operation Those that conclude election without Grace wil be as much non-plus'd at the Tribunal of God as that speechless man was who appeared without a Wedding Garment We cannot find our selves in Gods Roll unless we walk according to Gods Rule nor conclude that we are predestinated until we are purified Thus Election is the sublimest Act of divine Soveraignty and is not this one of the Depths of God Man lapsing was obnox'ous to the Rod Election therefore is the Depth of God Ah lapsed Man here matter is of Fact ELECTION now is Gods sublimest Act. Election doth out-bid Desert Desire This Act prevents a fatal final Fire I wil assert not caring who come next The Sacred Scripture best interprets Text Inspect this CANON and find this Decision Election is not from the least Praevision Of Faith or Works 'T is not from Idol-Merit But Mercy that elected ones Inherit Ah lapsed Man 't is easy Thee to find An Enemy in Manners and in Mind But to prevent for ever a Rejection There is the Depth of God divine Election Lord spare a little give a little space Election is made up and out of GRACE As is thy Rule so let my Walking be That I my Name within thy Roll may see REDEMPTION Redemption that 's one of the Depths of God If Mans Redemption be Mans Re-emption from the Servitude of Sin and Satan Redimere est quasi rursus emere unto the Immunities of the Sons and Daughters of God by the payment of an equal Price is it not one of the Depths of God If the Redemption of Man be the Restauration of Man from a state of Sin and Death unto a state of Grace and Life is it not one of the Depths of God He that shall question whether Redemption be a greater or a better work than Creation knows very little what a REDEEMER is and what the ransome of an immortal Soul is worth I should think as Mans gaining the World cannot compensate the loss of his Soul so Gods creating the World cannot equalize Christs Redeeming of the Soul It is proper and peculiar to Christ to be the Redeemer of Mankind yet this work of redemption the Romists ascribe to MARY whom they call their Hope their Joy their Mediatress a Medicine for the diseased a Defence from the Enemy a Friend in the hour of Death But is not this among all the Topicks of Prayer the strongest Argument that Christ hath redeemed us Or that we are his redeemed ones Thus Eph. 1.7 In whom we have redemption thorough his blood the forgiveness of Sins according to the riches of his Grace In this Text and Truth there are these things worthy inspection and reflection The MATTER This is Redemption The Subject and Theam or Thesis is Redemption The rare Contrivance of this is greatly worthy of and cals aloud for a critical Contemplation Let the redeemed of the Lord take a Prospect of this in its Plat-form and in its Publication In its Plat-form Was not this gloriously laid in the eternal Project and Purpose of God Yea in that aged Promise which passed between the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Son Thus Tit. 1.2 In hope of eternal Life which God that cannot lye promised before the World began Or rather from the beginning of Ages In its Publication The discovery of this Mystery of redemption was early and shined forth in the very Morning of the World No sooner is Man polluted but Christ is promised Thus Gen. 3.15 I wil put enmity between Thee and the Woman c. The MEDIUM Whom This is Christ The Redeemer is Christ In whom we have redemption 'T is he Gal. 3.13 that redeemeth from the curse of the law c. If any say how can they be blessed whom the Law pronounceth cursed 'T is easily answered because Christ was made a Curse for his For it is Written Cursed is every one that hangeth on a Tree As the Serpent was accursed above all the Beasts of the Field so the Death on the Tree was accursed above all kinds of Death the Serpent being the Instrument and the Tree the Occasion The MERIT Blood Thorough his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom we have redemption thorough his blood Not her blood but his blood not the blood of Mary but of Christ Not the blood of Hales and Becket but the blood of Christ Believe it Redemption is not thorough the Milk of the Mother but thorough the Blood of the Son The Blood of Christ was meritorious as to Redemption This blood spake better things than the blood of Abel That blood had as many Tongues as Drops and every Drop crying for Vengeance Was not God in his Inquisition more critical than the Spanish Inquisition though that be done with utmost secresie and security Christ must bleed and that unto Death in order to Redemption Thus Rev. 5.9 Thou wast slain and hast redeemed us to God by thy blood c. Here is a redemption to God to the Benignity of God to Grace and Glory but this is thorough the blood of Jesus The MERCY The forgiveness of sins Remittere is retro mittere In whom we have redemption thorough his blood the forgiveness of sins Here is remission and to remit is to send back It properly signifieth the sending of a thing back to the place from whence it was taken Here is remission and that of sins Of Lapses and Offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Faults and Falls so the Greek Did Julius Caesar glory in nothing more than in giving and forgiving In giving to his Friends and in forgiving his Enemies What may be said of a Christ then a greater than Caesar The MOTIVE This is grace riches of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. riches of his grace In whom we have redemption thorough his blood the forgiveness of sins according to the riches of his grace For the most plentiful goodness of himself so Grotius Thus Rom. 2.4 Or despisest thou the riches of his goodness
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
give Check to Mortals when they make too curious an Acquisition into the Mystery of the Incarnation And the power of the highest shal overshadow thee A Metaphor taken from Birds cherishing their young ones Therefore also that holy thing Christ who was sinless Which shal be born of thee shal be called the Son of God Christ as GOD was the eternal Son of the Father Christ as MAN was conceived of a sanctified Mass or Substance without all Sin Now as Christ was the Son of God by Vertue of the personal Vnion so the Christian is the Son of God by Vertue of the mystical Vnion Is not Adoption then one of the Depths of God Is it so honourable to be the Son or Daughter of a mortal MAN how ineffably honourable then is it to be the Son or Daughter of an immortal GOD Is not Adoption now one of the Depths of God If Adoption be the Translation of a Person from the Family of the World and Satan into the Family of God with his Investiture in all the Emoluments and Immunities of that Family is not this then one of the Depths of God ADOPTION enters now and on the Stage Charms unto Joy the Converts of the Age. Christ only is the Son of God by Nature By Grace a Son each Christ'an in his Stature CHRIST maker is of Sons by way of Merit By Vnion and also by his Spirit 'T is something to be Sons of mortal MEN If Men of Birth and Bulk What is it then To be the Sons of an immortal GOD And be exempted from an Iron-Rod This is the Wonder since the World began The Son of God is made the Son of Man That Sons of Men might Sons of God be made And thorough GRACE in muddy Waters wade Sons are invested in Immunity And may in Egypt Abba Father cry Oh blessed JAH by Thee the Day is won I was a Slave but now I am a Son Oh let me live that I may also die A Servant and a Son in Familie VOCATION Vocation that 's one of the Depths of God Vocation is a Comment upon Election is not this then one of the Depths of God If Vocation be the effectual Voice of God to the Soul by his Spirit in his Word in order to a Revelation of Christ is not this then one of the Depths of God They are holy ones that shall be happy ones and pure ones that shall be perfect ones They are gracious ones Suavis Motus in Verbo fortis Tractus in Deo that shall be glorious ones and called ones that shall be crowned ones Is not Vocation now one of the Depths of God Those all those and only those shall be everlastingly crowned who are effectually called is not Vocation then one of the Depths of God As Elijah and Elisha walked together till the fiery Charet parted them So until effectual Vocaion there is no difference between Persons they all run to the same Excess of Riot Is not this then one of the Depths of God If we inspect the Idea or Index of the Volumes of ETERNITY we shall find calling as well as crowning and gracious Manners as well as glorious Mansions Is not Vocation then one of the Depths of God Thus Rom. 1.6 Among whom are ye also the called of Jesus Christ If God gives effectual Vocation at this Distance with all the Appendexes Cum omnibus pertinentibus and Appurtenances thereof what will he give unto this Person when he comes into his immediate Presence The Symmetry indeed is not to be made between here and there now and then If so much in a Cottage of Clay what then in a Pallace of Glory If the first Fruits be an handful headful heartful what will the Crop and the Harvest then be If the EARNEST amounts to so much what is the total SUMM then like to be But why do such a Pigmy as I attempt to give an Inventory of the Benefits of Vocation when Eternity shall be little enough for their Contemplation The Potentates and Princes of the Earth think they move in a lofty Sphere but the effectually called are in the highest Orb is not Vocation then one of the DEPTHS of GOD Vocation is an absolute Act of Grace and is it not then one of the Depths of God Thus Gal. 1.15 But when it pleased God who seperated me from my Mothers Womb From that very time wherein I was in the Womb so Piscator From the very beginning of my Nativity so Menochius Before I was born saith Tirinus or deserved any thing And called me by his grace Here is Vocation and that by Grace is not Vocation then one of the Depths of God And called me efficatiously in the time of my Conversion so Estius If God efficatiously calleth a Sinner when there is nothing in him but Sin what can be a MOTIVE with God but his Free-Grace Is not Vocation now one of the Depths of God Art thou called a Saint Either be not so much as called so or be more than so called otherwise thy external Priviledge will be but an eternal Punishment For a Person to be running with a full CAREER Hel-ward and Death-ward and Damnation-ward and then to be effectually called is not this one of the Depths of God For a Person to be called out of a State of Darkness into a State of Light out of a State of Death into a State of Life out of a State of Sin into a State of Grace is not this one of the Depths of God For a Person to take more pains to go to Hel than many do to go to Heaven and for this Person then to hear a voice behind it Isa 30.21 saying This is the way c. Soul that 's not the way this is the way That 's the way to Death this is the way to Life that 's the way to Hel this is the way to Heaven is not this one of the Depths of God VOCATION is the Depth of God above For 't is indeed a signal Act of Love From Darkness unto Light men called are That They may in the choicest Mercies share From endless Death unto an endless Life Men called are to Period the Strife Though this hath been obnox'us to Rejection VOCATION is a COMMENT on ELECTION Which meriteth a critical Inspection And also calleth for a due Reflection As to Existence choosing taketh place But calling as to Evidence embrace Though all the Chosen may not called be Yet all the Called chosen are I see Gods grac'ous Call and glor'ous Crown also Like Isa'c's Twins I see together go Oh LAMB of GOD I have a blessed Call Let not my Carr'age be a bitter Thrall Oh Lamb of God! between the Lip and Life No clashing suffer to foment a Strife RESURRECTIOM The Resurrection of the Body that 's one of the Depths of God The Confidence of Christians Fiducia Christianorum Resurrectio Mortuorum is the Resurrection of the Dead Is not this then one of the Depths
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
and Relations But Cyphers are without Significations All Duties smell so rankly of the Cask To satisfie is more than humane Task Oh GOD and MAN what will become of Me If Satisfaction be not made by Thee As it is true the Sore is solely Mine Is is as true the Salve is solely Thine JUSTIFICATION Justification that 's one of the Depths of God For a Person to be acquitted from Sin and Death the WAGES thereof to be also accounted righteous unto Life and Glory the REWARD thereof is not this one of the Depths of God Is not Justification an absolute Act of Free-Grace and consequentially one of the Depths of God God doth not justifie a Sinner for any thing that he finds or sees in him the Act as to the Sinner is altogether free and is it not then one of the Depths of God Thus Rom. 4.5 But to him that worketh not That worketh not for reward so Paraeus But believeth on him who justifieth the ungodly They were ungodly but they are godly God makes them holy as well as righteous and justifies as well as sanctifies Righteousness of LIFE must follow Righteousness of FAITH God justifieth the ungodly but Wo to that Man who justifieth the ungodly God would not justifie the ungodly but for the righteousness of another and shall we justifie the ungodly in their own unrighteousness God justifies the ungodly not in their Sins but from their Sins thorough a sinless CHRIST His faith is counted for righteousness Not for our Merit but for the Merit of Christ not inherent in us but communicated to us by his Spirit not from the Act of Faith abstracted from the Object of Faith There is a Soul-solacing Difference between Moses the Servant and Christ the Son the one condemneth the other condoneth the one accuseth the other acquitteth the one chargeth the other dischargeth the one judgeth the other justifieth all his Jedidiah's and JEWELS Justification is a Jowel but this Jewel only hangs upon the Ear and this Chain only hangs about the Neck of a person given unto Christ and unto whom Christ is given Socium habet Neminem We may say of Christ as was once said of Caesar he may have a Companion but he must not have a Competitor Is not that TEXT sweeter than the Honey or the Drops of the Honey-comb Being justified freely by his grace thorough the redemption that is in Jesus Christ The whole Act of Justification in this Text Rom. 3.24 hath its Description in Law-Terms Here is the Criminal who is the Sinner the Plaintiff who is Satan the Witness which is Conscience the Advocate who is Christ and the Judge who is God Is not Justification then one of the Depths of God This Justification is described from the efficient and the impulsive cause EFFICIENT This is Grace Being justified by his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By grace here is not meant a meer external proposing of the word of God as the Pelagians say nor any work of Sanctity within us as Papists say but the Grace and Goodness of God without us The Grace of Himself IMPULSIVE This is implied in the word Freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being justified freely by his grace Without Cause saith Beza From free Gift or meer Liberality saith Toletus Without our Merits saith Lyra. Without our Merits either foreseen or present saith Paraeus To be justified by Grace is to be justified freely but to he freely by Grace justified Aut praevisis aut praesentibus is to be justified with all imaginable Freeness Yea with a Freeness uninimaginable Is not Justification now one of the Depths of God But as this impulsive cause is internal so 't is external which is Redemption Being justified freely by the grace of himself thorough the redemption which is in Christ Jesus Is not Justification now one of the DEPTHS of GOD Here is Justification from the efficient and impulsive cause Freeness of Grace together with the Active and Passive Obedience of Christ The Price was Jesus Christ saith Vatablus He by his Action and Passion redeemed which most aptly may be subjoined that it may be exclusive as to the Glory of humane Works But how can Justification be free Qu. 1 when there is the Intervention of a Price It may be free Yea Sol. freely free ex parte Hominis as to Man though it be not so ex parte Christi as to God-Man This Liberation as to Justification may well be ascribed and attributed unto divine GOODNESS because it was of the Goodness of God that Christ was given Thus John 3.16 So God loved the Word that he gave his only begotten Son c. Here is a God not a Man loving the World a lapsed World a lustful World a wicked World a wickedly-wicked World A SIC without a SICUT Yea so So God loved the World Here is the Emphasis 't is an Emphatical SO a SO to a wonder a SO 't is above all wonder This So signifieth the Vehemency of his Love saith Chrysostome God loved the world so vehemently so admirably saith Polanus But how doth this appear In giving a Son not a Servant His Son not his Servant His begotten Son not his adopted Son Nay his ONLY begotten Son This was such a Gift as none but a God could give Had this God such another Gift to give but Himself and in giving his Son he giveth Himself Oh greatest God! here is the greatest Love An only CHRIST is given from above But if Iustification be free Qu. 2 why then is Faith required Can this be free when that is imposed Faith is the Gift of God Resp Sine Pretio et Praemio Thus Eph. 2.8 By grace ye are saved thorough faith By grace Favore Dei gratuito Zanchy By the Favour of God without reward or hope of recompence Ye are saved Ye are justified so Tirinus Thorough faith Not as the Hand but as the Instrument Though he speaks here not only of the Habit but also of the Act of FAITH yet this Act must not be taken without the Object In order to Salvation or Justification there must not only be the Grace of God but also Grace from God to believe in the Person of Christ And this Faith not of your selves Not from the strength of Nature so Estius Or Dignity so Bodius Or Desert so Menochius Or Desire so Zanchius It is the Gift of God This FAITH comes to us from the gratuitous and spondaneous Liberality of God The Apostle therefore deservedly adscribeth and assigneth this Faith to the Goodness of God and emphatically cals it his Gift Christ hath made our Sins HIS that he might make his Righteousness OURS is not Justification now one of the Depths of God He that justifies himself condemns himself for his very Justification is an Accusation He that would be justified by his WORKS must not have one ill Action amongst all his Actions One Flie in the Box of Ointment corrups all One
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
death Thus 2 Cor. 7.10 But the sorrow of the world worketh death A Sorrow proper to the MEN of the World as was in in Cain and Saul in Achitophel and Judas c. But Sorrow of Heart without Change of Heart is the Portion of Sinners for ever Evangelical As there is a Repentance unto DEATH so there is a Repentance unto LIFE Thus Acts 11.18 Then hath God also to the Gentiles granted repentance unto life Unto life that they may live so Vatablus and Cornelius a Lapide Now Evangelical Sorrow is a Gift of God wrought by the Spirit and Word of God in the Heart and Life of a Sinner confisting in a confessing of Sin in a sorrowing for Sin and in a turning from sin Is not that person happy who is concerned in a Call Cause and Cross not to be repented off Now that Repentance solely is not to be repented off which is a Repentance after a godly manuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to God so the Greek Which is a Repentance unto Salvation 2 Cor. 7.9 10. As it is true the God of Gods and Good of Goods the Being of Beings and Blessing of Blessings hath a BAG for the sins of a beleiving Penitent it is as true this God and Good Being and Blessing hath a BOOK for the Prayers and a BOTTLE for the Tears of a penitent Beleiver Are not Tears potent Orators Doth not God read our Hearts in those Lines which Tears draw on our Faces Are not Tears the truest Rhetorick of a troubled Spirit Have not these a prevailing winning SWADA with God and Man beyond the lowdest and the quaintest Oratory One of the antient Philosophers hath adjudged Weeping unworthy a MAN and tells us that 't is only for Women and Children to weep But as there are TEARS of effeminate and childish Pusillanimity so there are Tears of Heroical and Spiritual Importunity To weep to Man for Fear of Passion from Man is indeed below a MAN in CHRIST But to weep to God when we suffer under the hand of God or Man doth well become the Sons of Men even the Best of them Was not David a Man of Men a good as wel as a great Man Who more if so couragious as He not fearing the Lyon nor the Bear nor the Philistine Who feared not an Host encamping against him Who feared not though he walked in the Valley of the Shadow of Death yet he wept egregiously wept so wept as if he would have drowned himself in his own Tears Thus Psa 6.6 I am weary with my groaning all the night make I my bed to swim I water my couch with my tears I faint with my sighing I make my bed to swim in every night I water my Bed-stead with my tears so Ainsworth Iagangti be-anchati ascheh becol-lailah mittati bedimgnati gnarsi amseh I am wearied in my sighing I wil cause to swim in all the night my bed with my tears my couch I wil dissolve so the HEBREW There are very many things necessary but a sorrowing according to God is of an indispensable Necessity Thus Luke 13.3.5 Except ye repent ye shal all likewise perish Here were some whose blood was mingled with their sacrifices v. 1. And others upon whom a tower fel who were not greater Sinners than others v. 2. From which Verses may be drawn two Meditations That we are not to judge of mens final Cases and Conditions from their fatal Casualties and Calamities Some are slain by the Hand of MAN and some are slain by the Hand of GOD. That an Evangelical Repentance is indispensably necessary unto Salvation Except which except is without any Exception ye repent ye shal all likewise perish Now that which Christ here threatned to the impenitent was forty years after fulfilled for Titus the Emperor of the Romans on the Feast of the Passover beseiged the City and having taken it slew many impenitent Jews as they were sacrificing That aimed Fury and incarnate Devil CALIGULA used to say of Himself that he loved nothing better in Himself then that he could not be ashamed For a Man to be an ISHBOSHETH a man of shame as the word signifieth and not to be ashamed is not this sinful and sad is not this dangerous and damnable Let no man live and die under this Deception and Delusion that Evangelical Repentance is obsolete and antiquated for so long as the Ship springs a Leak we must keep the Pump at work We must repent so long as we sin So long as an Issue of Sin is kept open an Issue of Sorrow must be kept open also When there is a Cessation of Sin then and not til then there is a Cessation of Sorrow also It was the sweet Saying of One I repent all my life D. Donne but that part I spent in Communion with GOD and in doing GOOD 'T is time for things have a sad Aspect and ther 's litle else but prodigious Judgment in Prospect to abhor that godless Proverb Spiritus Calvinisticus Spiritus Melancholicus As if a pure Spirit must needs be a dumpish Spirit The Heart of a Christian is usually fullest of Joy when his Eyes are fullest of Tears Canst thou think him Melancholick that hath so good Company Heaven-ward when and while thou art Jovial among thy dismal Hel-bounded Company but if he weeps mayst not thou tremble If he mourns mayst not thou houl But as there is a State of Sorrow so there is a state of Solace is not then a state of GLORY which is a sorrowless State one of the Depths of God As there is a Wilderness so there is a Canaan as there is a Cross so there is a Crown is not a state of Glory then which is a sorrowless State one of the Depths of God As if there be no Sun there can be no Light so Sublatâ Causâ tollitur Effectus if there be no Cause there can be no Effect If there be no Sin there can be no Sorrow Is not then a state of GLORY which is a sinless and a sorrowless State one of the Depths of God As there is a state militant so there is a state triumphant as there is a state of Misery so there is a state of Glory which is one of the Depths of God This State of Glory is called a CROWN of Glory Thus 1 Pet. 5.4 When the cheif shepheard shal appear When Christ Jesus that great and good Shepheard shal appear the second time without sin unto salvation Ye Not All. Ye Christians not Anti-Christians or Psuedo-Christians Ye Saints not Sinners not Sinners in your Sins Ye Ye shal receive a crown of glory that fadeth not away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is not only Glory but also a Crown of Glory which is a Reward of Grace and is not this then one of the Depths of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea an unsadable crown of glory Each Word hath its weight and may be read thus We shal