receive that unfadable Crown of the or that Glory Is not a state of Glory now one of the Depths of God 'T is also called ETERNAL Glory Thus 1 Pet. 5.10 But the God of all grace The Donor of all Grace and of all Degrees of Grace But what follows Who hath called us into his eternal glory by Christ Jesus c. Here is a state of Glory Yea an eternal state of Glory and is it not one of the Depths of God A State of Glory is a State of Joy Not a Step unto Joy but a State of Joy is it not then one of the Depths of God Thus Mat. 25.21.23 Enter thou into the joy of thy Lord. Metonymia Finis vel Adjuncti Piscator Enter into Heaven the third Heaven a State of GLORY which is a sorrowless State and one of the Depths of God It is not said by Christ let the Joy of thy Lord enter into Thee but enter Thou into the Joy of thy Lord. Intimating that the Joys of Heaven are so many that they are not comprehended in the Soul of MAN This Joy of the Lord is the Joy that Christ himself provideth and which Christ himself enjoyeth Is not this then one of the Depths of God The Joy of the Lord and a State of Joy are convertible Terms Severinus that Indian Saint was heard to say upon his Restauration from the Confines of Eternity thus Oh my GOD do not for pity so overjoy me if I must stil live and have such Consolation take me to Heaven Is there such Joy in a State of Greif What Joy then is there in a State of Glory which is a sorrowless State and one of the Depths of God A State of Glory is a State of so great JOY that no Geometrician can measure it no Arithmatician can number it no Logician can define it and no Rhetorician can express it Is not then this State which is a sorrowless State one of the Depths of God When Aug. in a nigh Speculation endeavoured to express caelestial JOY Quid agis he was asked by a grave old man what dost thou Aug. what dost thou A Man may as wel draw in all the Air in the World with one Breath as to express to the Life what thou art now about not that there is Want of Words but Wants in Words to express it Is not then a state of GLORY which is a sorrowless State one of the Depths of God The cheif City of Persia was Shushan Beleive it Heaven is a Shushan a City of Joyfulness as the word signifieth Is it not then not only one of the Depths of God but indeed the Depth of God It was Mrs Bretterg that said it oh the Joys the Joys the Joys that I feel They be wonderful they be wonderful they be wonderful Is Joy below thus what is Joy above then Certainly this is one of the DEPTHS of GOD. In Hel ther 's nothing but Hel in Heaven ther 's nothing but Heaven certainly then a state of Glory or Heaven is one of the Depths of God Mr Bruen a litle before his Death being asked whether his Consolations did abound in the midst of his Afflictions answered Yes I bless God and far exceed them Oh my Soul Is there such Consolation before Death what Joy then wil there be in a state of GLORY which is a sorrowless State after Death Is not this then one of the Depths of God I have read of one Pedcock who after his Dissertion said the Sea is not fuller of Water nor the Sun fuller of Light than my Heart is ful of JOY Yea the Joy that I feel is incredible Was it thus here what then wil it be hereafter which necessitateth this Concession that a state of Glory which is a sorrowless State is one of the Depths of God Aug. If one may be credited herein he saith this If one DROP of the Joys of Heaven should fal into HEL it would swallow up all the Bitterness in Hel. The Joy of Grace is when the Lord is with Vs The Joy of Glory is when We are with the Lord Is not a state of Glory then which is a sorrowless State one of the Depths of God As the Sorrow of the Soul is the greatest Sorrow so the Joy of the Soul is the greatest Joy but the Greatness of this Joy wil be in a state of Glory Is it not then one of the Depths of God WARLESS A State of Glory is a Warless state is it not then one of the Depths of God If all Aceldema's be Bochims and none fitter for Places of Weepers than Fields of Blood certainly then a State of Glory which is a warless State is one of the Depths of God Nulla Salus BELLO Pacem te possimus omnes If Peace be better than War Pax potior Bello and so far to be preferred before Victory it self as the End is better than the Means certainly then a state of Glory which is a warless State is one of the Depths of God The Sage of Israel saith Eccl 3.8 There is a time of war Nomen Pacis desiderabile and a time of peace If the Name of PEACE be desirable witness the late intestine War in England that 's fresh in many Memories and which was attended with such Cares and Crosses with such Calamities and Cruelties with such Devastation and Depopulation with such Barbarity and Blasphemy with such Theft and Treachery with such Rape and Ruine Certainly then a state of Glory which is a warless State is one of the Depths of God The Effect of WAR is Wast 'T is said of the Turkish-War that where the Horse of the grand Seignior sets his Foot no more Grass wil grow he makes Havock of All. There is War upon EARTH in many if not in most parts of the Earth but there is no War in HEAVEN There is Peace pure Peace perfect Peace Is not then a state of Glory which is a warless State one of the Depths of God That we cal Civil War is the most barbarous for the Father riseth up against the Son and the Son against the Father Brother against Brother and Tribe against Tribe What Expressions are so horrible and terrible as to delineate the Barbarity especially of an intestine WAR Shal I mention the Dragon of Pliny sucking out the Blood of the Elephant til the dying Elephant by his Fal crushed the Dragon to Death Shal I mention the EMBLEM of Philip Duke of Burgundy being Flint and Steel beating one upon another until both are wasted producing no other Issue but Fire Shal I represent Jer. 13.12 13 14. the earthen Bottle of the Prophet A Passage not to be read with dry eyes if the FACE of Things which hath so tremendous an ASPECT be duly reflected PAX opt ma Rerum But a state of Glory is a warless State and one of the Depths of God If Natâ—onal Peace be cryed up forthe best of Things if
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
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
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
say I had been happy if I had not been a Sinner Now if this be the Reason why the Saints in Heaven shal have so much Felicity Faelix si non peccassem bcause all the GOOD in Heaven is a fixed Good certainly then a state of Glory which is a State of Blessednesses is one of the Depths of God The Apostle Eph. 1.3 hath a spiritual and sublime Strain which take as followeth Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with spiritual blessings With all spiritual Benediction so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in the singular number all and yet but one Benediction Intimating that spiritual Benedictions and Blessings are so concatinated that they all make but one Benediction or Blessing for where God gives one Blessing he gives all Blessings Yea they are spiritual because bestowed upon the Spirit wrought by the Spirit and have a spiritual Tendency But where are these Benedictions The Text saith in heavenly places c. In HEAVENLIES so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word it self according to the proper Notation of it fignifieth the upper heavenlies Were these blessed in a state of Grace and with a state of Grace what are they in a state of Glory which is one of the Depths of God If Gold and Silver be Happiness then Happiness should be found in the Wildernesses of India and Turkey with such like barbarous and bruitish places But the Philosophers say that Happiness must consist in such a State where there is an Aggregation of all good things Now a State of GLORY which is a state of Beatitude is such a State and consequentially one of the Depths of God When God had given to the World a Being Esse et Bene-esse that he might give it a Wel-Being Gen. 1.22.28 he adds to the Work of Creation a Word of Benediction If it be the Felicity of Saints on Earth that God always beholds Them and their Felicity in Heaven that They always behold God certainly then a State of GLORY which is a state of Beatitude is one of the Depths of God Thus Rev. 14.13 Blessed are the dead which die in the Lord c. If persons are never happy in their Distances from God and nothing can make them unhappy when they are neer to God certainly then a State of Glory when they shal be neerest God is one of the Depths of God CONTAGIONLESS A State of Glory is a contagionless state is it not then one of the Depths of God Omnis Morbus non ad Mortem Though every Disease be not unto Death yet Death may be dressed in a thonsand Shapes and may be in very many things we see in the World Is not now a state of GLORY which is a contagionless State one of the Depths of God It is not for Me if for Galen and Hypocrates critically to enumerate the Varieties and Multiplicities of contagious Diseases while Men are in a State of Grace Is not a state of GLORY then which is a contagionless State one of the Depths of God A Disease is a Malady or evil Disposition of the Body It is in Effect the same with Sickness Now Diseases may be reduced to two Heads Corporal Thus 2 Chro. 21.15 Thou shalt have great sickness by disease of thy bowels until thy bowels fal out by reason of thy sickness day by day Spiritual This was a Reprehension to the Shepherds Eze. 34.4 Ye have not strengthned the diseased nor healed that which was sick nor bound up that which was broken c. As there is the PLAGUE of the BODY Thus Ps 106.29 Thus they provoked him to anger with their inventions and the plague brake in upon them The Plague or Pestilence is accounted the greatest Judgment inflicted upon the Bodies of Men. The worst of our corporal Diseases is the Plague of the Body Job speaking of a wicked man Ch. 27.15 saith Those that remain of him shal be buried in death Now is it not to die of the Plague to be buried in Death May not the Plague be justly called DEATH by way of Eminency because it is a Disease so deadly The Chaldeans number not the Plague among Diseases but call it Death May not they who die of the Plague be said in a sense to to be buried in Death Because They so soon as dead are suddenly carried out to Burial lest they should infect the Air and consequentially taint the Bodies of the Living Is not a state of Glory now which is a contagionless State one of the Depths of God This Name DEATH seemeth to be given the Plague Thus Rev. 6.8 Behold a pale horse and his name that sat on him was death Is not this the Plague Then follows And Hel followed with him The Page of Death is Hel to the wicked and the Page of Death is the Grave to the righteous But what then Power was given them to kill with the sword and with hunger and with death c. Post Famem Pestis With Death i. e. The Plague for this is wont to follow Famine This also by Ecclesiastick Writers is called MORTALITY which now hath passed into many Mother Tongues The Plague say some is an immediate Stroak from God If other Diseases slay their Thousands this slayeth its ten thousands Is not now a state of Glory which is a contagionless state one of the Depths of God But as there is the Plague of the Body so there is the Plague of the SOUL which is the Pest of Pests Thus 1 Kings 8 38. When every man shal know the plague of his own heart c. As the worst of our corporal Diseases is the Plague of the BODY so the worst of our spiritual Diseases is the Plague of the HEART Is not now in both these respects a state of Glory which is a contagionless State one of the Depths of God Is not the Soul a far more fruitful Seminary of Sins than the Body is of Diseases There is a thing called a CRISIS which is an unlooked for mutation of a Disease for better or worse unto Life or unto Death It is a physical Axiom that the highest Degree of Health is a Crisis Subita Morbi in melius pejusve ad Vitam aut Mortem mutatio a Prognostick of the Appropinquation of some violent and mortal Distemper and Disease There are Contagions on Earth but there are none in Heaven Is not a state of GLORY then which is a contagionless State one of the Depths of God There is the Plague of the Body in a State of Grace for Sin is the Womb of Plagues but there is no Plague of the Body in a State of Glory is it not then one of the Depths of God There is also the Plague of the Heart which is Sin in the Soul in a State of Grace but ther 's no Plague of the Soul in a State of Glory for he that is dead