The Art of Embalming Dead Saints, Sermon

The Art of Embalming Dead Saints · Sermon

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THE EMBALMING OF DEAD SAINTS.

Pſalme 16.10.

For thou wilt not leave my Soule in Hell: neither wilt thou ſuffer thine Holy one to ſee Corruption.

THe title of this golden Text may be The embalming of the dead Saints; the force whereof is to free the Soules from dereliction in the ſtate of death, and to ſecure the bodies of Gods Saints from Corruption in the grave. It is the art which I deſire to learne, and at this time, teach upon this ſad occaſion, even the preparing of this confection againſt our burialls, after I have toucht ſome generall things about the Pſalme.

1. The Penman of it is undoubtedly David, his name owne's it in the front.

p. 22. The excellency of it is ſet forth in a golden title, it is Michtam of David, or a Pſalme worth Gold, even the pureſt Gold of Ophir, yea better than Gold.

3. The parts of it generally are two, 1. Prayer with the arguments of it from the 18. to 5.2. Praiſe with the reaſons thereof to the end, in which part the Text falls as a reaſon of his forenamed joy and exultation.

4. The ſubject of whom all this is ſpoken, which is the Maſter-vain running thorough the Pſalme: whereabout may we put that queſtion, of whom ſpeakes the prophet, of himſelfe or of ſome other man? and thereunto reply truly, both of himſelfe and others alſo: for fuller ſatisfaction hereunto, know we, that a threefold ſubject is here ſpoken of in various reſpects, 1. Typically the Pſalmiſt ſpeaketh here of himſelfe, it is David here as the figure of Chriſt, who ſaith, I will bleſſe the Lord, and I have ſet the Lord alwayes before me, and therefore my heart was glad, &c. for thou wilt not leave my ſoule in hell; onelyonly note here, Types as in their nature they are weaker, (as men in reſpect of Chriſt) ſo in the efficacy of events, and priviledges attributed to them, they fall fatre ſhort of the verities and reall ſubjects which they Typifie unto us; Take that inſtance for proofe,Heb 9 13.14.Heb 9:13Heb 9:14 in the Compariſon which the Apoſtle makes betweene the blood of Bulls and Goates & the blood of Chriſt, ſo here the priviledge expreſſed muſt bee leſſe and weaker in the Type than in the truth.

2. Antitypically, principally, and in primary intention Chriſt the ſubſtance and truth of this figure ſpeaketh of himſelfe, in all the forenamed expreſſions, and throughout the Pſalme; an infallible interpreter, by the mouthes of two Apoſtles, hath warranted this. The ſame ſpirit which indited this Pſalme,Acts 2.25.30.31.Acts 2:25Acts 2:30Acts 2:31 hath ſpoken expreſly by Saint Peter, that David being a Prophet, and knowing that God had ſworne with an oath to him that of the fruit, &c. Hee ſeeing this before ſpake of Chriſt in this Scripture.Acts. 13.35.Acts 13:35 And no leſſe by Saint Paul in his Sermon at Antioch, is this verified, that Chriſt ſpeaketh in this Scripture: David then concerning Chriſt p. 3eſpecially, and Chriſt in David, as the Truth gives this reaſon of his hope and his rejoycing.

3. Analogically and myſtically every united member of Chriſt, even every Saint,1 Cor. 12.12.1 Cor 12:12 whoſe head Chriſt is**Ac ſi dicat, Eccleſia, quae eſt caro mea, modo requieſcit in ſpe, id eſt, in ſpe reſurrectionis, ut ubi caput praeceſſit, membra ſequantur. Hieron. in Pſ. 16.9.Ps 16:9 his whole body the Church, which in the Myſtery is called Chriſt, that is the ſubject alſo to whom theſe priviledges doe belong in their due meaſure and proportion, being partners of all the communicable excellencies of Chriſt both in life and death, living with him, crucified with him, dying with him, buried with him, incorrupted with him, untill they ariſe with him, never to dye againe, and be perfected with him in his glory. The Type is now reſolved into the truth, and perfected in it, This truth is Chriſt 22Neque ſanctificatum corpus, per qued & alii ſanctificandi ſunt, corrumpi patieris. Aug. in text.who extendeth the ſweet influence of all his priviledges to every holy member: This Text therefore as the reaſon of Chriſts hope and gladneſſe as well as of his Saint-Church, I ſhall now labour to hold out, and ſo would blazon the glory in it, to winne your hearts to Chriſt, and to raiſe up prevailing reſolutions in you to be Saints.

Now at the very entrance into the explication of this Scripture, concerning Chriſt, there is no little trouble moved, to obſcure the truth by the unhappy gloſſe of them, who maintaine the Locall deſcent of Chriſts ſoule into Hell, for the ſpace of its ſeparation from the body, and therefore force this text againſt its owne minde to ſpeake it for them. I may not now fall upon the controverſie, it will not ſute with the ſeaſon and preſent duties, yet this I will boldly ſay, that if the Abettors of this opinion have no better proofe of it, than this Text will give (as is more than ſuſpected, they have not) it was not worth their Labour ſo much to trouble the Church of God with it. And for the Negative, that this Text cannot favour any ſuch opinion as this, I ſhall lay downe theſe three reaſons, and afterward labour in the affirmative, to give the naturall meaning of the words: Salvo tamen fidei Articule, not denying, but earneſtly affirming the Article of Chriſts diſcent into Hell in a right and ſound ſence.

p. 41 I argue from the end of Chriſts locall deſcent into hell, which by confeſſion is two fold. 1 ſome ſaybbBiſhop Bilſon it was for triumph over the great enemy of mans ſalvation. 2ccChriſtus ſicut cum ſummo dolore mortuus eſt, it a videtur & dolores poſt mortem in infer no ſuſtimufle. Luth. in text. others maintaine it was for a further ſuffering of his ſoule in that place: Now to the firſt, if it were for triumph, it is impoſſible that this Text can favour it; for it ſpeakes expreſſely of a ſtate of humiliation and ſuffering, and is therefore the reaſon of the gladneſſe of Chriſts heart: that hee ſhould not be left in it, My heart is glad and my glory rejoyceth, for thou wilt not leave &c. And had it beene a State of triumph, honouring the Sonne of God in hell, there could be no feare of dereliction in it, nor joy for deliverance from it; for it was a good condition.

To the ſecond which ſeemes to have more favour from this Text, I anſwer, it cannot be the meaning of it conſiſtent with the truth of other Scriptures; for as touching all the Torments that Chriſt indured himſelfe telleth us, where they ended,Joh. 19.30.John 19:30 when he ſaid it is finiſhed, and that was before his ſoule could be in hell; he could not then goe to be tormented there.Act. 2.24.Acts 2:24 And whereas it is ſuggeſted that the paines of death which are ſaid to be upon him, ſeeme to note his ſufferings in hell; it is irrationall ſo to conceive, for they were paines of death, or as ſome read Cords of death, and not of hell; and theſe muſt bee thoſe, which hee ſuffered while his life was in him tending to death, or deadly▪ or onelyonly the evill of the ſtate of death in the ſeparation of ſoule and body; whereof I ſhall ſpeake in another place, Neither of theſe ends then can ſute truth or this Scripture.

2. This Scripture muſt bee ſo interpreted concerning Chriſt, that it muſt have its truth in David, and all the Saints; but Davids ſoule was never Locally in hell, the place of the damned, neither is it poſſible for the ſoules of the Saints to be there;Luk. 16.26.Luke 16:26 for then there could be no tranſplantation of them to heaven: if therefore this bee a ſtate incompatible with the Saints, it cannot bee conſiſtent with the glory of Chriſt, for to triumph, there is not one word of God that appoints him thither, but notes his triumph p. 5in another place; if therefore his ſoule went into that place it muſt be to ſuffer, than which to ſay, there can bee no greater blaſphemy, for as much as the ſuffring ſoules cannot come thence into the place of the bleſſed.

3. The deepe ſilence which the beſt and moſt infallible interpreter, maketh concerning this gloſſe of Chriſts Locall deſcent into hell, in the true and full opening of this Scripture, in the new Teſtament; and the bearing of this Text another way, puts it out of doubt that this is but mans conceite, and not Gods meaning: for that ſpirit of truth by the hand of two Apoſtles evinceth nothing out of this Text, but the certaine prediction of Chriſts reſurrection from the grave, that God would not give over his ſoule to the ſtate of death, & ſeparation, nor his body to ſee Corruption; ſurely had there beene ſuch a remarkable thing, as a Locall being, and triumph of his ſoule in the place of the damned, it is incredible, that ſuch an interpreter,Acts 2.31.Acts 2:31 that knew the mind of God, ſhould omit ſuch a notable matter, and mention onelyonly the reſurrection of Chriſt from the grave, as the ſole burden of this Text: if then the ſpirit of God who interprets this Scripture declareth nothing from hence of a Locall deſcent of Chriſts ſoule to hell, wee may well conclude, it is the vaine phancy of mans owne braine, and not Gods mind revealed to us.

Having thus laid ſufficient ground for the Negative to turne off that forced ſence from the text; it will be convenient to touch a little upon the letter, and conſider now what it affirmes unto us, the words being the reaſon of the gladneſſe of Chriſts heart, the rejoycing of his glory, and the hope of his fleſh in this deepe abaſement, thus muſt wee conceive the ſonne ſpeaking to his Father, Thou wilt not leave, that is, thou wilt not ceaſe to be what thou haſt been to mee, thou wilt not deſert nor forſake me, My ſoule that is either properly my ſoulennGen. 37.35. Ezech. 32.21.27.Gen 37:35Ezek 32:21Ezek 32:27 my better part, in hell or Scheol that is in the ſtate of death, and ſeparation from my body; or MetonymicallyooGen. 1.20.Gen 1:20 my life in the depth and ſhadow of death, for the life of any thing is frequently ſet forth by p. 6that word: or Synecdochically my Soule that is, my Carkaſſe, or body in the grave, as it alſo uſed undoubtedly one part for another,Pſal. 1 18.18.Ps 1:18 neither wilt thou ſuffer, or more neerely to the word, thou wilt not give (for the Soveraignty of life and death is in Gods hand, the grave and corruption are at his command; and it muſt be an efficacious permiſſion, if any in God, which is a giving leave to Corruption to dominere over his creatures) but thou wilt not ſo give thine holy one, Acts. 13.37. Pſal. 49.9. Pſal. 89.48.Acts 13:37Ps 49:9Ps 89:48that is, as the Apoſtles punctually interpret Chriſts body, that holy thing, (the whole being put for part) to ſee Corruption, that is,ddVidetur mihi ſpiritus, in his verbis ſimpliciter loqui, & magis ad tempus reſpicere, quā ad locum vel aliam circumſtantiam, ut ſit ſenſus, Non derelinques me tanto tempore, quanto naturaliter ſolent corrumpi cadavera, ſed intra tempus, quo ſolent incipere corrumpi. me ſuſcitabis. Luth. in text. Eſay. 9.6.Isa 9:6 to bee ſo long in the grave, as to bee corrupted or lye under putrefaction, and rottenneſſe which eminently was true of the body of Chriſt, it ſaw not the leaſt corruption in the grave. Or if you pleaſe, rather to unerſtand it of whole Chriſt, God will not give him his Holy one to ſee Corruption, to ceaſe to be in the ſtate of death, what he was before to God and to his Church. This is the genuine voyce of the letter warranted by abundance of other Scriptures; but for the other gloſſe rejected, it is not uſuall to the letter, nor poſſible to ſtand with truth and right reaſon of interpretation.**Num. 5.2.Num 5:2

To draw down all this good neerer towards our ſelves, and ſhew that theſe comforts are not ſhut up in Chriſt, but paſſeable from him to us, I will only lay downe this rule: Whatſoever good priviledge or communicable excellency is attributed to Chriſt in the fleſh, it is with reſpect to his body, the Church (for unto it the ſon was given) and what is eminently true of him in the letter, is really and in meaſure verified upon every one of his united members: So is this ſweet dignation of God to him,Dub. and them in the ſtate of death.

There is yet one Rub in the way that muſt be removed, before we can carry this heavenly priviledge clearely for Chriſt and his members joyntly, and it is raiſed from a ſpeech of the Apoſtles, which ſeemes to contradict this of David: here the Pſalmiſt ſaith, thou wilt not give me, thy holy one to ſee corruption: then there muſt be a truth in this concerning himſelfe,Acts. 13.36.Acts 13:36 but Saint Paul urging this text to p. 7prove Chriſts reſurrection, ſaith expreſſely,Sol. David ſaw corruption, and therefore inferreth the truth of this text only to concerne Chriſt.

To ſolve which doubt and to cleare obſcurities, I ſhall premiſe ſome diſtinctions, firſt of David the Subject, he is to be conſidered two wayes, firſt, as a Type of Chriſt, Secondly, as a member of Chriſt. Secondly, of Corruption the ſtate that is affirmed and denied of him, which is two fold, firſt ſupernaturall and divine, ſuch as reſpects mans being or relation to God, which is a ceaſing to be to Godward, what formerly and before death one was; Secondly naturall, which is onelyonly in reſpect of mans being in nature, a ceſſation of that, or a change of it to no being, which in a graduall conſideration may be alſo two fold, firſt, Tot all, ſecondly partiall: theſe premiſed I anſwer.

1. Conſider David as the Type of Chriſt, and reſolved into Chriſt, as is the true uſe of all figures, to turne them into the ſubſtance repreſented, ſo he may be ſaid to ſee no Corruption at all, as the Type uſually in Scripture beares the name of the beſt priviledges and greateſt effects of the truth it ſelfe the Antitype; Exod.12.11, 1 Cor. 5.7. Hoſ. 3.5. Pſal. 2.2.Exod 12:111 Cor 5:7Hos 3:5Ps 2:2ſo the Lambe is called the paſſe-over as well as Chriſt himſelfe: ſo Chriſt beares Davids name, and David Chriſts.

2. Conſider David as a member of Chriſt, and Corruption as a ceſſation of being Gods, ſo David and Chriſt and the Saints neither have ſeene nor ſhall ſee Corruption at all, for they are all Gods,Exod. 3.6. Matth. 22.32.Exod 3:6Matt 22:32 Holy ones, in the ſtate of death, as much as in the ſtate of life; He is the God of Abraham, Iſaac, and Iacob, though they be in their graves.

3. Conſider David as Chriſts member, and Corruption for a ceſſation of naturall being, and rottenneſſe & Mouldring of the fleſh to duſt in the grave, ſo David ſaw Corruption, which is all the Apoſtle contends for: And this corruption Chriſt did not ſee in the leſt degree of alteration upon his fleſh; wherefore, great reaſon had the ſpirit of God, to ſhew that this Scripture was eminently fulfilled in Chriſt above any other creature: yet further in this the p. 8ſame ſpirit denyeth not, that the Saints in meaſure, and by participation, enjoy the ſame gracious priviledge, though not in that tranſcendent way made good unto them: Their fleſh though crumbled into duſt is Chriſts, which he will purifie and make up againe, to be conformed to his glorious body, ſo that it neither come ſimply not to be, nor to be miſerable, which properly may be ſtiled Corruption:

Theſe doubts cleared now I ſhall proceed to weigh this Scripture more exactly: The text by it ſelfe conſidered is a notable bold propoſition of faith maintained againſt the ſenſible incroachments of the ſoules dereliction, and the bodies corruption in the grave, to keepe up hope in the darkeſt, ſaddeſt times, even under the ſhadow of death. It is the faith of Chriſt eminently, but of every Saint or Holy member really and truly; wherein are very obſervable,

1. The matter concluded and averred by faith in theſe two propoſitions.

1. Of the effect, which is expreſſed two wayes, firſt the holy ſoule ſhall not be left in Hell, Secondly nor the holy one, or the body given to ſee corruption.

2. Of the efficient or author, God will not leave the ſoule in hell, nor give his holy one to ſee corruption.

2. The manner of propounding theſe, not doubtfully, or fearefully, but peremptorily, certainely and confidently as becommeth faith, thou wilt not leave, &c.

Not to ſtand upon any further curious Mincing of the Scripture; there ariſe from all this, theſe three maine points of truth, which I ſhall deſire further to proſecute, and jointly to apply.

1.Doct. 1. The propoſition of the confection of Embalme it ſelfe together with its force or vertue, Holineſſe keepes the ſoule from dereliction in the ſtate of death, and the body from Corruption in the grave.

2.Doct. 2. The propoſition of the confectionary, the onelyonly author and efficient of this Embalme, and its prevalency: God will not leave his holy one in hell, nor give him to ſee Corruption in the Grave.

p. 93.Doct. 3. From the divine aſſurance, peremptorineſſe, and confidence, wherewith faith ſpeakes, this the laſt propoſition of the ſecurity of both the former comes forth, Faith ſecures the holy one, from dereliction in the State of death, and from Corruption in the grave. Of theſe I ſhall deſire to treat for your profit: 1. Holineſſe the excellent preſerving Embalme, 2. God the efficient of it. 3. Faith the ſecurity of all: and then bring home the fruit unto your hearts, if it may be, that by the influence of Gods ſpirit, I might fulfill the deſire of my deceaſed Brother in this worke, even for his ſake, to leave ſomething with his flock, that may ſtand them in ſtead in the day of darkeneſſe.

1. I ſhall begin to hold out that Aphoriſme or diſtinct poſition, which containes the confection of Embalme it ſelfe, and other appendent circumſtances conſiderable with it,Doct. 1. Holineſſe preſerves the ſoule from dereliction, in the ſtate of death, and the body of the Saint, from Corruption in the grave.

If it be deſired by any that doubt of it, to ſee the cleare iſſue of this from the text, I ſhall guide them to read this text with a great accent upon that terme, Thy Holy one, that they may take ſpeciall notice of it, even the quality of that man exempted from theſe evills: In this the ſpirit of God puts an emphaſis upon Holineſſe, as counter-working and prevailing over death, and the grave: it is this, and nothing but this, that thus keepes the man dead, and buried from deſertion in death, and corruption in the grave. To looke a little more narrowly, into the worth of this little wedge cut out of Davids Michtam or his golden hymme, I ſhall propoſe and anſwer about it theſe three Queries, 1. Quid ſit, what meaneth this golden truth? 2. Quomodo, how Holineſſe doth effect all this? 3. Cur ſit, why it is ſo effectuall?

To the firſt, the true value of this precious truth will appeare in the explication of theſe particulars,Quid ſit? 1. The preſervative Holineſſe, 2. the vertue or force it keepeth from or it forbids or denyeth. 3. The evill over which it prevaileth, Dereliction and Corruption in ſtate of death, 4. the ſubject on p. 10whom it worketh ſo powerfully, the Man, the Saint, My ſoule, thy Holy one, What Holineſſe?1. What is this Holineſſe? all the helpe we have to find this out in the text, is only in that expreſſion thy holy one, which is diverſely rendred; by ſome thy Mercifull one, by others thy gratious Saint; and by others, him whom thou favoureſt, or whom thou followeſt with mercy and goodneſſe, foreign At. M…t. Ainſw. Ʋatabl. Iunius. Bez in Act. 2.27.Acts 2:27or in ſhort,eeSanctus hoc loco, Haſid, est, qui gratiá ſpiritus ſanctiſicatus eſt. Luth. in text. foreign Acts 2.27. Acts. 13.35.Acts 2:27Acts 13:35 thy favourite. The word indeed carrieth the voice of mercy and goodneſſe, but then they have done beſt, that tranſlate it paſſively, and note by it, the ſoule that hath received mercy and goodneſſe from the Lord to be ſanctified, and become a Saint. The ſeaventy render it plainly thy holy one, which the ſpirit in the new Teſtament, twice warranteth to be a ſound tranſlation, and our tranſlators doe well to keepe that expreſſion: which notes a man, pure from iniquity, and a Divine worſhipper, as Etymologiſts obſerve, but to leave bare words and to ſearch for the thing intended, even Holineſſe, I ſhall labour to open it, firſt, in its nature, ſecondly, In its Riſe, thirdly, In its relation.

1. Touching the nature of this Holines, that we may reach it,Nature 1. need wil require that we ſhould diſtinguiſh to ſelect that, whoſe nature we would know. Now the Holineſſe carried in the text is two fold, 1. primitive, wch is in the head, Chriſt the cheife Subject here intended, for above all eminently is he called the Holy one of God; and his holineſſe againe, is two fold. 1. Eſſentiall to him, as God equall with the Father, ſo is he the ſubject of that the Seraphims proclamation,Eſay 6.3.Isa 6:3 Holy, Holy, Holy, is the Lord of Hoſts; even the Holy God.

2. Additionall, ſuch as by the Fathers pleaſure was poured out fully on him in the fleſh, and did concerne him as Mediator: for as he had the fulneſſe of the Godhead, and that eſſentiall Holineſſe,Col. 2.9.Col 2:9 which is incommunicable being one with the Father, ſo no leſſe did hee thinke it meet being in the fleſh to become one with his Church, to receive ſuch a fulneſſe of the ſpirit, that might be communicable to his body,Col. 1.19. Joh. 3.34.Col 1:19John 3:34 and from whence every true member p. 11might have grace for grace;Joh. 1.16.John 1:16 which fulneſſe, how ever it was created to be fit for us, yet in Chriſt it received ſuch an influence from that God-holineſſe; by reaſon of the perſonall union, that it was moſt glorious, and not without this advantage, doth he give it cut to beleevers: In this reſpect, he is called by way of eminency, the ffChriſtus proprie paſſim inſcripturis aſpellatur Sanctus Dei, ſicut Chriſ…us Domini Luth. in text. Mark. 1.14. Luk. 1.35: Acts. 3.14.Mark 1:14Luke 1:35Acts 3:14Holy one of God.

2. Derivative, namely, that which by participation every true member receiveth from the Holy Head▪ or fountaine, and this is alſo two fold, according to the various wayes of Communication.

1.1 Cor. 1.30.1 Cor 1:30 Holineſſe imputed, which is Chriſts indeed in propriety and right, but the Saints onelyonly by his deed of gift, and Gods gracious accompt.

2.1 Per. 2.9. Holineſſe infuſed, which hath a proper being in the Saints, wrought by the ſpirit of Chriſt, and left effected in them, whence they are likewiſe called by God an holy people: and that both theſe wayes they may be truly ſanctified,Joh. 17.19.John 17:19 Chriſt is ſaid to ſanctifie himſelfe.

Now then if wee reſtraine this priviledge to Chriſt, that Holineſſe, which he received not abſtracted from, but joyned with, and glorified by that God-Holineſſe, did keepe him from dereliction, and Corruption in the ſtate of death. But if we extend this benefit to every Member of his body Myſticall, as is intended by him, then the Holineſſe created in them is their preſervative alſo, being of the ſame nature, with that in their head, yet neither this ſeparated, but accompanied with Chriſts owne Holineſſe imputed, & that not ſtript of the abundant glory caſt upon it of God, ſo that though the foreign, the matter whereof we deſire knowledge be creature-Holineſſe, and that infuſed into every Saint, yet by reaſon of its connexion with, and dependance upon that in Chriſt and God-Holineſſe it ſelfe, whereunto it muſt beare conformity, we cannot underſtand one without the other, let us touch therefore upon the diſcovery of both.

1. That Holineſſe which is God, foreignmay well be conceived p. 12from the notation of his name: Now this the Prophet publiſheth,Eſay 57.15.Isa 57:15 his name is Holy, whichggld proprié apud Hebraeos Kados dicitur, quod a vulgari uſu & conſuetudine, propter ſingularem aliquam vel virtutis, vel vitii notationem ſemotum & ſejunctum eſt. Ar. Mon… in lib. Ioſ. c. 2. Levit. 10.3.Josh 2Lev 10:3 word with the Hebrewes ſets forth that thing, which for ſome ſingular note of goodneſſe or of evill, was ſet apart for common uſe: but in this place, it muſt be taken in the better part, having reſpect to God, ſo that when God is called Holy; it notes him to be a Being, wholy ſeparate from all ſpots and imperfections, moſt pure, perfect, good, great, and moſt incomparably excelling all other Beings, in ſo much, that he will not bee touched, nor ſpoken of, nor ſerved by any low or polluted creature, but will bee ſanctified by all that draw nigh unto him, and for thoſe that have dealt too commonly with him, his Holineſſe hath beene as fire to conſume them. It is a Title therefore worthy of God, which Moſes doth give him, Glorious in Holineſſe, as noting that to be the Top of glory;Exod. 15.11.Exod 15:11 and if we would have a fuller deſcription of this Holineſſe, it is the very excellency, redundant out of the confluence of all Gods Attributes; whereby he is ſet in the height of purity, above the reach either of the ſervices, or words, or thoughts of the moſt excellent creatures to be admired, not comprehended:

2. The Creature Holineſſe, which we are now to finde is called the Image of God; Col. 3.10. Eph. 4.24. 2 Cor. 3.18.Col 3:10Eph 4:242 Cor 3:18by which expreſſion wee are guided to thinke, that the nature of it ſhould ſtand in the likeneſſe and conformity to the Holineſſe of God; whence this diſcovery may be of it, Holineſſe is the excellency of the new creature, framed by the ſpirit of Chriſt after God: whereby the ſoule, is ſet apart from Common men for ſpeciall Service to, and communion with the Lord; where the ſame is called a new man, Eph. 4.24.Eph 4:24it is ſaid to be created after God…; which phraſe gives us to conceive God under a double Notion 1. Of a Creator, for that can be none elſe but hee, 2. Of a patterne or Copy, after which the new Creature is drawne, for to that purpoſe in the text, it ſeemes eſpecially to be urged; ſo that the great Jehova in creating this new thing, whereof Holines is the glory, doth lay himſelfe, and all his Attributes, as it were the originall patterne, conforme p. 13to which he is reſolved to make it; and as his Holineſſe, is the ſumme of all his Attributes, that ſets him to the higheſt; ſo the Holineſſe of this creature the ſumme of all the graces that concurre to its perfection, and the glory reſulting from them all.

To this ſtate of Holineſſe, foure things muſt concurre, 1. Reality, and truth of graces, 2. Integrity and fulneſſe of them, 3. Adue and fit diſpoſition of them, betweene themſelves, as of members in a proportionable body. 4. A ſweet and cleare perſpicuity of them, in a ſincere profeſſion, which is like a freſh and amiable colour upon a well proportioned perſon: Theſe ſo conſpiring make up the beauties of Holineſſe, wherein the people of Chriſt appeare,Pſ. 110.3.Ps 110:3 ſuppoſe the glory of all the ſtarres put into one, or the gliſtring ſparkes of all the Diamonds in the world gathered in one, or ſeaven dayes ſun-ſhine, joyned in one to make a ſurpaſſing glory, reſolve theſe into the confluence of all graces to make one tranſcendent and glorious one, and this is Holineſſe. This Holineſſe as an ancient calleth it,hhforeign Chryſ. in Eph. 4.24.Eph 4:24 is the pure, the full due, anſwering to the mind and will of God, in the Archetype; for that it ſeemes, was the uſe of the word rendred, Holy, to note a man not obnoxtious for defect, one that owed nothing; And not a whit improper is it here to ſet out true Holineſſe, which anſwereth to God his due. In theiiInnovatus ſpiritu mentis, novum bominom dicitur indutus qui eſt Chriſtus. Ambr. in Eph. 4.24. Eph. 6.24. 1 Pet. 1.23. In noviſſimo, no viſ2ima. 2 Riſe.Eph 4:24Eph 6:241 Pet 1:23 new man Chriſt, as one ſtiles him, this Holineſſe is exact and full, and in every beleeving member, that is a new creature, it is truly and indeed, though as yet but in meaſure, not ſo heightned, as in the head: from this diſcovery made in the nature of Holineſſe, thus much may wee gather, that it is in genere incorruptibilium of and incorruptible being: grace therefore is not unuſually paraphraſed by incorruption; yea and ſuch a new creature is it, that at the oldeſt it is neweſt; ſome advantage, then may we ſee in its nature againſt thoſe evills, which are natures terrors.

2. The Riſe of this Holineſſe, that we may looke a little further into it, is from heaven; which ſpecifieth, and ſeparates it from equivocall, and falſe-named Holineſſe; And if p. 14it be a ſprout of Heaven, no Marvaile, that it keeps ſo ſweet to God, and ſecures the Saint from putrefaction in the earth, Its deſcent is not darkly ſhewed unto us in theſe intimations of it by the Holy ſpirit, A birth from above heavenly things, a divine nature; Ioh. 3.3.12. 2 Pet. 1.4.John 3:3John 3:122 Pet 1:4which doe but paraphraſe Holineſſe in reſpect of its originall: I ſhall mainly touch but upon one teſtimony, which at once will give us both its riſe and vertue,1 Cor. 15.47.48.49.1 Cor 15:471 Cor 15:481 Cor 15:49 & be no ſlender proofe of the whole truth: The firſt man is of the earth earthy, the ſecond man is the Lord from heaven; As is the earthy, ſuch are they that are earthy; and as is the heavenly, ſuch are they alſo that are heavenly; and as we have borne the Image of the earthy, we ſhall alſo beare the Image of the Heavenly. In which allegation I ſhal only note, firſt the ſcope, to be the proofe of the reſurrection, 2. The burden of the Scripture, what it carrieth, to evince the former truth intended. There is evident at firſt ſight in the words, a parallell betweene the two Adams; their ſeed, and their events or laſt iſſue; upon the firſt part three propoſitions are laid downe, 1. Of his originall, the firſt man for his ſubſtance, qualities, and perfections was of the earth; and therefore is it averred, that he with the Rectitude, and Image of God which he had, according to his principles, was earthy; all out of the duſt, brickle enough in his owne nature, and likely to be broken, however by obedience hee might have beene preſerved,iiEz foreign Chryſ. in text. Yet cleaving too much to the earth, he became ſinfully earthy, ſenſuall, and ſo obnoxious to death, as the event declared: 2. Of his ſeed; As he, ſo every living ſoule, that comes from him is earthy, corruptible and periſhing. 3. Of their end, he is returned to duſt, from whence he came,kkforeign Ibid. and his ſeed doe beare his Image, and muſt ſee corruption alſo; upon the ſecond part, the ſame things are aſſerted. 1. The Riſe of Chriſt, the ſecond Adam, Hee is the Lord from Heaven (not man, or body from heaven, as if hee brought it from thence, to avoide that Hereticall gloſſe) He was as it is ſaid a quickning ſpirit, 1 Cor. 15.45.1 Cor 15:45having power to give liſe, and the Lord having Soveraignty to diſpoſe it to his ſeed, and bee commeth himſelfe, p. 15and brings this from heaven; it is not a nature ariſing from corruptible principles, but heavenly, and laſting, and communicable; of this he himſelfe is full, and therefore termed the quickning ſpirit, as being inriched with it, to give out Holineſſe with its powerfull vertue over death, as he doth to his peculiar ſeed, in their regeneration. 2. The conformity of his ſeed; even as hee, ſuch are they that are heavenly, that is, like in nature, ſpirituall, Holy, as he is ſaid to be a ſpirit; like alſo in deſcent; he and his excellencies from heaven, ſo they and theirs from heaven alſo. Heaven and Heavenly, beare a great Emphaſis here, and adde much vertue to the ſpirit of Holineſſe, which is eminently in Chriſt, as in the head, and anſwerably by meaſure, derived to the Saints. This is Gods heavenly Image, & therefore incorruptible, as the firſt was earthy, and thence ſubject to corruption: like alſo in the ſoveraignty given to this nature; he came not only as the quickning ſpirit, but as the Lord from Heaven: Lordſhip is joyned with his ſpirit, which gives power and ſoveraignty to it, over the grave: and no leſſe is the vertue of this addition annexed to his ſpirit of Holineſſe in the Saints, which gives it command and Lordſhip over corruption, it is a Lordly Holineſſe. 3. The iſſue of this Lord Adam with his ſeed, he came from Heaven, was manifeſted in the fleſh, grapled with death, and for a moment yeelded, and tooke his lodging in the grave; but all this while, ſaw no corruption, for that ſoveraigne-ſpirit preſerved him in, and raiſed him out of the pit in his ſet time: ſo ſaith the Apoſtle, we ſhall beare the Image of the Heavenly: why did they not beare his Image in his ſpirit already? yea ſure in the true ſpirituall nature of it, they were borne from above, as he was from above; they Holy, as he holy; and they heavenly minded, as he heavenly: but yet they had not the Image or likeneſſe, of the power, and ſoveraignety of this ſpirit, in experience of its preſerving vertue in the grave. Now this they make ſure of, having the ſame heavenly and Lordly ſpirit from their head. This Soveraigne Holineſſe llforeign Chryſ. in 1 Cor. 15.48.1 Cor 15:48they received in the firſt, p. 16and for its prevailing vertue over death, and the grave, as it hath beene proved in their head, ſo no leſſe doe they wai…e for it,1 Cor. 15.48.1 Cor 15:48 and ſhall ſurely finde it in the ſecond reſurrection: To ſum up all from the ſeverall branches, It is certaine that Holineſſe for its originall is from heaven, whence it muſt have connaturall to it incorruption and Dominion, and that not onelyonly over death, and the grave, but over Hell alſo; precious and powerfull muſt ſuch an heavenly Embalme be to preſerve its owner from Corrupting evills.

3. The Relation of this Holineſſe is a conſideration of that conſequence,3 Relation. and ſo expreſſely pointed at in the text, Thy holy one, that it may not be omitted, in the treaty of this Holy unction; the Saint ſeemeth to Eccho and ſing out that with a loud note, Thy, Thy holy one, two ſhares in himſelfe he conceives, fleſh and ſpirit, nature and grace, Humanity and Holineſſe, and as well two owners of theſe he confeſſeth, Himſelfe and God; It is my ſoule, my fleſh, in their weakneſſe, ſuch poore matters as they be; but thy Holineſſe, thy grace, thy ſpirit. As I am weake, and periſhing, I am my owne; but as I am holy & incorruptible, I am thine: weakneſſe, death, corruption with the wormes, the attendants of my fleſh are mine; but grace, and life, and incorruption are thine, however graciouſly caſt upon me. Holineſſe is the Lords, and that in theſe reſpects.

1. Of being;Eph. 2.10.Eph 2:10 it is immediately from God, the breath of his Mouth and the worke of his hands; even the holineſſe, both of head and members. It is not in the world untill God create it, nor appeares it in any ſoule before God begets it; If the Prince of Holineſſe would obtaine it for his ſubjects, he goeth to the father for it, Sanctifie them through thy truth, & however hee ſanctifie himſelfe & them, it is,Ioh. 17.17. Gal. 2.20.John 17:17Gal 2:20 as God; heare the confeſſion of another Saint, I live; yet not I, but Chriſt lives in me: He corrects himſelfe, as if he had ſaid amiſſe J live, and aſcribes that to Chriſt, who did more properly owne that life than he: yet he did live as the ſubject of life; but Chriſt onelyonly, as the author or Root of it; ſo may the Saint ſay in the preſent caſe, I am p. 17Holy made ſo by grace; Holineſſe is my crowne and dignity, But thy creature, and the fruit of thine owne Bowels And I am thy Holy one of thy making if I be Holy. 2. O ſpeciall intereſt in Gods affection, Thy Holy one, that is thy favorite, whom thou haſt loved ſo as to ſanctifie;2. M…a …7. and in whom thou delighteſt, after thou haſt made me holy. O how beloved was that Holy Child, Iohn 17.23.John 17:23whom God ſent into the fleſh? and no leſſe beloved thoſe united members ſanctified in him: ſtrength of love makes neereſt relations among creatures; how much more may the infinite love of God incloſe his holy ones: and make them peculiar to himſelfe? Heare the experience of a gracious Saint, The Lord hath ſet apart him that is Godly for himſelfe. Pſal. 4.3.Ps 4:3It is Gods choyce-peece the holy man, that no leſſe holds out grace in his life for God, than he receives it from him, And ſee how the ſame makes uſe of his intereſt in God; preſerve my ſoule for I am holy; as if Gods heart and arme were bound to Holineſſe,Pſ. 86. foreign The ſame word in both forenamed places as in the text.Ps 86and ſo it is. The head Saint, and member-Saints confeſſe, we are thy Holy ones, thine by Love as by creation.

3.3. Of covenant, Thy holineſſe, or thy holy one, by nature thine, by affection thine, and by covenant thine; ſuch a three fold cord of intereſt, which keepes God to the Saint and the Saint to God, is not eaſily broken. God hath given himſelfe by Covenant to his Saints, he delivered it to Abraham their father his ſaint-friend, I will be a God to thee and to thy ſeed after thee. Gen. 17.7.Gen 17:7And no leſſe have his Saints by Covenant given themſelves to God;Pſ. 5.5.Ps 5:5 The Lord ownes them for his thereupon, gather my Saints to me, thoſe that have made a Covenant with me by ſacrifice, Head and Branch-Saints are firmely thus the Lords: Now then returne and looke back upon this Holineſſe, ſuch an heavenly confection, that hath ſuch a Father, ſuch a favourer, ſuch a confederate; God wholy for it, as it for God; death ſtartles at it, the grave becomes weake, corruption cannot approach to oppreſſe that ſoule, where holineſſe dwells. This, this, deare Chriſtians, is that Soveraigne Embalme, which I would have you prepare againſt your burialls.

p. 1822 What the vertue of it? What then is the vertue of this holy ointment? In this place I ſhall touch of it, no more than it concernes the preſent caſe: The expreſſion of it in the text is meerely negative, and that infolded in the main Acts concerning God: His Arme is cheife in the worke, Thou wilt not leave, thou wilt not give, the preeminence whereof I will not conceale in its place; yet under God, Holineſſe forbids dereliction and corruption to its Tabernacle; no deſertion in the ſtate of death, no corruption to the holy one in the grave, yet though here bee none but Negatives expreſſed, a double force of this holineſſe is intimated. 1. Negative, which is an abſolute deniall of Gods deſertion, and of corruption to befall the Saint in the ſtate of death: holineſſe prevents all this evill; 2. Poſitive, and that evident in three effects. 1. ItmmHonos is (ſc. unguentorum) ad defunctos pertinere capit. Plin. Nat. hiſt. l. 13. cap. 1. Honours the Saints with God, as Odours, and oyntments, and precious Embalmes did kings in the fight of people at their burnings, or funeralls. It is a ſtanding rule, precious in the ſight of the Lord, is the death of his Saints. 2. It drawes and invites God to them, no leſſe than the Name of Chriſt,2 Chron. 16 14 Pſ. 116.15. Cant. 1.2.2 Chr 16:14Ps 116:15Song 1:2 that fragrant ſweet ſmelling oyntment, provokes the hearts of Virgin Saints to come out to him, and love him: He abhors not therefore to be in the Sepulchers of the great Saint and of all his fellowes.nnCommendatio unguentorum &c est ut invitet aliud agentes Plin. nat. hiſt. l. 13. c. 3. It is the praiſe of vaine oyntments, that they draw them that doe neglect them, how much more muſt this holy odour invite God to it, that doth reſpect it. 3. It pleaſeth and delights the Lord, to be alwayes ſmelling on the Saints Carkaſes; ſo ſweet is the ſavour of holineſſe unto him: Alive or dead, they are his holy ones, therefore in either condition, ſweet in his Noſtrills.Gen. 27.27.Gen 27:27 As Iſaac expreſſeth his delight in Iacobs ſavour, The ſmell of my ſonne, is as of a field which the Lord hath bleſſed, More ſweet with God, muſt be the ſmell of his Holy ones, even the ſavour of Holineſſe his owne bleſſing, and if Gods hand be on it to make it,3 What the evill? foreign and to bleſſe it, his delight can never depart from it: This is the vertue of the Holy Embalme.

3. The evill over which the Soveraignty of this Holineſſe p. 19prevaileth is diſcovered in the text, by a double expreſſion, deſertion & Corruption in the ſtate of death; which two may have a double conſideration.

1. As they concerne the ſubject intirely, even the whole man, and ſo they ſet forth one and the ſame thing; the latter being the fuller interpretation of the former, Thou wilt not leave me in the ſtate of death that is to be Corrupted; that death ſhould feed on me, prey upon me, or vanquiſh and domineere over me, as it doth upon the wicked; death is Lord over them: Secondly, as they doe each of them ſeverally reſpect the two parts of man;Pſa. 49.14.Ps 49:14 ſo dereliction may bee ſtiled the ſoules evill, and corruption the bodies miſery in the ſtate of death; either way is ſafe enough to take them: if joyntly, as they reſpect the whole, wee muſt divide them for a due proſecution; if diſtinctly, as appertaining to ſeverall parts, we ſhall joyne them againe as concerning the whole man. I chooſe rather the latter way.

1. Deſertion then as the ſoules evill in the ſtate of death is rightly to be weighed, whereabout two termes would be a little opened, 1. Scheol rendred hell, or the ſtate of death; 2. The leaving or dereliction in this condition.

1. As for this Scheol, if it be more narrowly inquired what it is; It hath beene clearely ſhewed, that hell the place of the damned cannot bee here meant by it, the ſoules that goe thither, are alwayes left there, no returne thence is granted to any; It muſt then note the ſtate of the firſt death, and the evill of it, with ſpeciall reſpect unto the ſoule of man. A full paraphraſe of this the ſpirit giveth us, calling it the paines of death, from which Chriſt was looſed in his reſurrection; an expreſſion importing a great deale of bitterneſſe in the ſtate of death, as paines in a womans travell,Acts. 2.24: foreignActs 2:24 from which it ſeemeth Chriſt was not free, therefore neither can the Saints be exempted: Now theſe paines are not of ſenſe, but ſome kind of loſſe for preſent, which this deadly hed brings upon the ſoule ſuch as theſe:

1. Separation from the body, for which it was firſt made, in which it hath lived and exerciſed its faculties, and unto p. 20which it muſt be reunited. This is no ſmall paine of death; whence it is called the King of terrors.Iob 18.14.Job 18:14

2.2. Imperfection in reſpect of the glory to bee caſt upon the reuinted parts; for howſoever the ſoule hath fulneſſe of joy, being in the boſome of him that made it; yet there is a want of that glory, which ſhall be revealed, when the fleſh ſhall be raiſed up, and both together be honoured: This is a paine alſo, ſymbolized, if not proved, by the cry of thoſe ſeparate ſoules under that Chriſt-Altar. How long How-longs?Revel. 6.10. foreign Acts 2.24.Rev 6:10Acts 2:24

3. Retention for a time under the power of death: for a moment this tyranny faſtened upon the head Saint: but it was not poſſible that he ſhould be held by it, longer than himſelfe pleaſed, and that was accompted to him a paine: much more then to the member Saints, over whom death's violence doth more prevaile, and keepes them longer in the houſe of darkneſſe: And this is an evill not to be indured. All this the Scheol or ſtate of death doth not only bring, but would keepe upon the Saints.

2.2. The other member muſt come in to make it a full evill; and that is the leaving or deſertion of the ſoule in this ſtate of deadly-head: which dereliction is conſidered, either as an act of Judgment from God, whereby he reſolveth to leave ſoules to ſcheol, or that ſtate death to rule over them (whereof I ſhall ſpeake hereafter;) or as an effect of Judgement upon men, when ſuch a ſentence ſhall bee executed and ſoules actually left to endure for ever the paines, and be held under the bands of death; theſe make it perfect miſery, and deſperate evill: Againſt this firſt part of deathes Malignity will Holineſſe ſecure.

2.2 foreign Corruption the bodies plague feared in the grave muſt have a little light to reveale it. It may be two fold, as it reſpects a double object, expreſſed in the text: 1. As it concernes the man, ſo it is naturall or bodily, a change of the body to putrefaction and Rottenneſſe, and this may alſo be, either partiall, and joyned with mercy, or totall and with a curſe not to bee repaired, but for a worſe corruption p. 21in hell: 2. As it concernes the holy man ſo it is divine and ſpirituall & that is a ceaſing to be in the ſtate of death Gods gracious and accepted Saint; from all the Prince Saint was eminently exempted not the leaſt change was upon his body in the grave: and from this laſt with that totall curſed corruption is every ſubject Saint priviledged by Holineſſe: only in mercy doe they for a time lye under the naturall change of their fleſh, while they are ſowne in the earth, that they may ſpring out againe to a glorious incorruption: It is a remarkable diſcovery of the Saints condition in the grave, This corruptible muſt put on Incorruption: wherein doe but view. 1. The ſubject,1 Cor. 15.53. foreign1 Cor 15:53 the body of the Saint in nature as periſhing as any other, a corruptible, or a corrupted thing: 2. The end whereunto this is intended and carryed, not of corruption but perfection: Incorruption is the worſt,foreign that this corruptible of the Saints puts on, and reſteth in.

3. The neceſſity of this, it muſt be ſo,foreign and there is no contingency in the event: and one neceſſitating cauſe though not the higheſt, is the Holineſſe ſtampt upon that corruptible thing: Infidelity may quarrell at the Saints, that they doe ſee corruption, as the Jewes did at Chriſt, denying this Scripture to be meant of him, becauſe the word rendred corruption, ſignifies the Pit or grave, into which ſay they, he was given, therefore hee did ſee the pit; But know they to be given to the pit, is to bee under the power of it, that is to be corrupted, as Chriſt in the leaſt degree was not: ſo to be given to ſee corruption, is to be ſubdued and overcome by it, and thus the Saints are not but after all their changes put on Incorruption.

4. The Subject both of the evill and remedy is man the Holy Man, in the text expreſſed My ſoule thy holy one; The Subject. 4. foreignwhither we take theſe two expreſſions, as noting the two eſſentiall parts of man, the ſoule and body, or elſe if we take the former figuratively for the whole man, or for the body, as by foregoing inſtances appeares it may be taken; and the later as noting the condition or quality of the whole p. 22man. Theſe things are conſiderable about it:

1. The aptitude of this ſubject in it ſelfe, to be forſaken of God and corrupted; the principles of it at the beſt, are but corruptible, and the man himſelfe mortall.

2. The neceſſity by reaſon of ſin, which is ſpread over all men,Gen. 2.17. Gen. 3.19.Gen 2:17Gen 3:19 that this ſubject ſhould be left to death and corrupted: when God himſelfe had given ſentence, Thou ſhalt dye the death, and, As duſt thou art, ſo to duſt ſhalt thou returne againe; otherwiſe it were no wonder to be preſerved from theſe evills; But now when man may and muſt periſh in himſelfe, that Holineſſe ſhould ſtep in and ſave, that he ſhall not be left to death, nor bee corrupted in the grave: This ſtill exalts the excellency of this Embalme. Such is the ſubject, and ſuch it's danger; ſuch is Holineſſe and ſuch it's vertue. In all the weight of this peece of golden truth may be gueſſed.

2.Quomodo 2. But how doth Holineſſe effect and ſecure all this unto the man? I ſhall anſwer ſhortly, by theſe two wayes ſweetly and comfortably. 1. By way of evidence signifying and teſtifying this gracious priviledge in the ſtate of death to a poore ſoule, as a pledge or token, which God hath given for ſecuring the ſame: The Bow of God in the cloud is not a ſurer ſigne to men;Gen. 9.13.Gen 9:13 that the world ſhall not bee drowned againe, than Holineſſe is to the Saint, that his ſoule ſhall not be left in the ſtate of death, nor his body ſee corruption in the grave: The Lord himſelfe, when hee had made the covenant of everlaſting union and Communion in life and death,Eſay. 54.9.11.Isa 54:9Isa 54:11 with his accepted and ſanctified ones, Lookes upon it as the waters of Noah, that is, as unalterable, for as much as hee may not drowne all fleſh any more. But how ſhall the Saints be ſecured in themſelves? God will deck them with all precious ſtones, Saphirs, Agats, and Carbuncles, which ſpirituallized are his glorious graces, and by theſe ſhall they be ſecured of Gods never departing goodneſſe; This is Holineſſe:

2. By way of influence, though not meritorious from man, yet efficacious againſt theſe evills by grace from p. 23God: This as it is carryed in thoſe uſuall titles of Holineſſe, life and Incorruption, which have in them vertue oppoſite to corruption and death, and are invincible by them, ſo its it moſt ſweetly paraphraſed, when it is ſtiled an unction from the holy one: for as the Legall and inferiour anointing of men to be Kings, Prieſts, or Prophets,1. Joh. 2.20.1 John 2:20 put a ſacred ſtamp upon them, and a ſecuring law,Pſa. 106.15.Ps 106:15 touch not mine Annointed; ſo that none durſt lay hand on them to hurt them, without incurring Gods deepeſt diſpleaſure; And therefore David upon the Amalikites falſe-ſelfe-accuſation, about Saules death, ſtartles him with this queſtion,2 Sam. 1.14.2 Sam 1:14 How waſt thou not affraid to ſtretch forth thine hand to deſtroy the Lords annointed? So much more,Pſal. 45.7.Ps 45:7 that Supreme and Evangelicall unction powred out upon Chriſt, with and above his fellowes, muſt ſet him and them above all the injuries that death or the grave can doe unto them. God ſpeakes to them, as David to the Amalekite, how are yee not affraid to lay hand upon the Lords annointed? Nay, death and the pit, ſhall bee more affraid to corrupt the holy annointed duſt, and more faithfull to Gods law, not to touch the Saints bodies to Corruption.

The laſt thing required to finiſ the doctrinall part of this truth; is the foreign or demonſtration of it,3 Cur. ſit Why Holineſſe ſhould be ſo powerfull againſt deaths malignity, and the graves corruption; whereunto may be full ſatisfaction, from the due conſideration of theſe three grounds,

1 The Saints union with Chriſt their head,Reaſ. 1. which is fully according to our LordsooDominus patrem or at, ut qui in ſe credituri ſunt, unum ſint, ſicut ipſe in patre eſt, & pater in eo eſt, it a omnes in his unum ſint. Quid hic aequanimitatem, quid pervoluntatis aſſenſum animae & cordiis unit atemiioducis? Locutus plane ille eſt vera & ſincera fidei Evangelicae Sacramenta; neque ſohim locutus eſt ad ſignificationem, ſed ctiam ad fidem docuit, ita dicens, ut omnes unum ſint. Hilar. l. 8, de Trin. p. 100. Edit. Baſil. ſupplication to his father; the Saints are one with him and the father, as they are one. It is not the ſame union as betwixt the father and the ſon, eſſentiall, for this is impoſſible, but as like it as may bee, myſticall, the holy Ghoſt himſelfe being the ſpirit of union, p. 24the very Ligament and bond that coupleth them: ſo that it is a reall union, as that of the father and the Sonne, and eternall as theirs is alſo; whence I thus demonſtrate, that if the union eſſentiall betweene the father and the ſon, and the union perſonall of the ſonne with our fleſh were never diſſolved in the ſtate of death, but gave him a preſerving power in the time of deadlyhead, and raiſing power in his appointed ſeaſon; then in likeneſſe and proportion, the myſticall union between Chriſt & his Saints cannot be broken in the grave, and if not, the divine power of the head muſt needs preſerve againſt the prevailing of deathes Tyranny his holy members, and raiſe them from the belly of the grave in his owne time: See God in Chriſt acknowledging,Eſay 26.19.Isa 26:19 and accounting the carkaſſes or dead bodyes of the Saints his owne: Thy dead men ſhall live (and as we read it) together with my dead body ſhall they ariſe. but more neere the letter and emphatically thus, They my dead body ſhall ariſe, ſo that they are Chriſts united when they are dead, Chriſts fleſh, Chriſts bones, Chriſts duſt, and if he be with them, no feare can there be of the ſoules dereliction in the ſtate of death, or of the bodyes Corruption in the houſe of darkneſſe.

2.Reaſ. 2. The neceſſary and inſeparable connexion, betweene Imputed and infuſed grace; I meane, the undivided fellowſhip of Chriſts Holineſſe, which is his properly, and by inhabitation, yet the Saints alſo by gracious imputation, and the Holineſſe created and abiding in the ſoule: This alwayes carryeth that with it, as its glory and perfection; where this is, that is, where this workes, that workes alſo to carry out to victory; if this be upon the duſt of Gods gracious one's in the grave, there will that be alſo to perfume it and preſerve it, and at laſt make it victorious over death and the pit: there can be no feare of the deadly enemies prevailing over the Saints; for as much as this Head-holineſſe is a knowne conquerror, and hath already made the grave to tremble, and vanquiſht the power of it. This is the ground of that victorious ſong, which the Saints take p. 25up from Chriſt: Death is ſwallowed up in victory; O death where is thy Sting, O grave where is thy victory? 1 Cor. 15.54.55.57.1 Cor 15:541 Cor 15:551 Cor 15:57what is the matter I pray, that poore buried men ſhould ſo inſult over their oppreſſors? It followeth this victory is through our Lord Ieſus Chriſt, He had ſaid before,Hoſ. 13.14.Hos 13:14 O death I will be thy plagues, O grave I will be thy deſtruction: And now what he by his excellent holineſſe hath done, redounds upon his beleeving members, that though in themſelves, they bee weakly holy, & therefore may be aſſaulted by theſe proud enemies, yet in him having perfect holineſſe, they muſt bee victorious; and ſet up above the graves Corruption.

3 The undoubted relation of the Saint to God and true intereſt in him: how God and all his Attributes ſtand ingaged to Holineſſe, is already in ſome meaſure diſcovered.Reaſ. 3. What hee will certainely doe for his holy ones, will bee more fully declared in the next point: for preſent know we, The Lord is the God and King of Saints: The Lord doth go before them, & the God of Iſrael is their rereward, Revel. 15.3.Rev 15:3therefore cannot death look them in the face to hurt them,Eſay 52.12.Isa 52:12 nor the grave purſue after to make a prey of them, their owne God ſtands before them, and behind he gathers them up: bleſſed is the holy one, for in his God he ſhall never ſee corruption.

But why then doth the head ſaint cry out as a man forſaken,Dub. before he fell into the pit, My God, my God, why haſt thou forſaken me? Matth. 27.46.Matt 27:46if the chiefe of Saints find a dereliction before death, the inferiour may feare to be left and corrupted when they are dead.

The anſwer in ſhort may be,Sol. this deſertion may be conſidered,

1. In the truth of the thing, 2. In the ſence of the patient, Now it is certaine, that in deed and truth God had not left him, for the union was then continued, and by his inabling and aſſiſting preſence was with him, kept him in the grave, and raiſed him to glory; but in the feeling of this holy one God ſeemed to be with-drawne, and that only in reſpect of his comforting preſence, that the redeemer p. 26might feele the burden of his peoples ſins upon him, while he ſuffered an Ecclyſe of the light of his fathers countenance; and that having felt he might pitty and helpe ſuch as at any time might fall under that temptation, otherwiſe Chriſt was not left, for thus he ſaith, thou wilt not leave &c.

2. Having thus farre ſtated the vertue of this Holy Embalm it is in order requiſit next to conſider it's Author and maker God, upon whoſe Arme only depends the being and force of it,Doct. 2: The ſecond propoſition ſets him out and his work: God will not leave his Holy one in Hell, nor give him to ſee corruption in the grave. In this point God beares the Emphaſis and his efficiency in the Saints priviledge. Thou, thou Jehovah wilt not leave &c.

In the conſideration of which truth, I ſhall onelyonly inquire, 1. Quid ſit, The meaning of ſome termes, 2. Cur ſit? the grounds neceſſitating this truth.

1. The termes I ſhall touch in explication are only two. 1. The efficient, 2. His work: As touching the firſt,1 Efficient. that we may ſee the ſaint truſteth not to the vanities of the Gentiles, but layeth the worke upon good ſtrong hands indeed, even his, who is the God and Father of our Lord Ieſus Chriſt; of him I ſhall ſhortly note theſe proper Characters.

1. He is God life; hee that ſaith I live, that is, truly eminently and of himſelfe, and ſo can none elſe ſay beſides him;Deut. 32.40. Eſay 40.17.Deut 32:40Isa 40:17 As the creature is not in compariſon of his being, ſo it lives not in compariſon of his life; nothing is, or lives, or can be, but by dignation from him, and participation of him; O how is he like to match death and the grave?

2. He is God love; The great Saint and his companions, ſcarcely remember him by any other name; neither hee ſtiles them any thing,1 Ioh. 4.8. Matth. 17.5.1 John 4:8Matt 17:5 but his beloved. What will hee not then doe for them?

3. Hee is God power; ſo he ſpeakes of himſelfe, I am God Almighty,Gen. 17.5.Gen 17:5 & by reaſon of this power he hath ſoveraignty over all creatures, actions & events in the world; Alas poore p. 27Gods that can doe no good neither can they doe evill.Eſay 41.23.24. Eſay 45.7. Deut. 32.39.Isa 41:23Isa 41:24Isa 45:7Deut 32:39 I form light and create darkneſſe. I make peace & create evill, I the Lord doe all theſe things: This is God indeed: He kills and he makes alive, death and the grave are his ſlaves: and ſhould he let them domineere over his holy ones?

4. He is God eternall, the firſt and the laſt: none was before him, to prevent his purpoſe,Deut. 33.27. Eſay 44.6.Deut 33:27Isa 44:6 and good will towards his choſen Saints; neither can any come after him to ſupplant them: death was not before he commanded, neither ſhall it be after he gives forth the word,1 Cor. 15.26.54.1 Cor 15:261 Cor 15:54 Let it be ſwallowed up and deſtroyed: If this God will then preſerve his holy ones, in ſpight of death and the grave, who are they, that they ſhould reſiſt him? And thus God will doe as his worke will teſtifie:

2. The worke of this God is ſet downe in two Negatives, concerning his holy one in the ſtated of death.2 The worke 1. Thou wilt not leave, 2. Thou wilt not give. They are both referred to the ſame object, the Saint in the ſtate of death, and ſo muſt be conſidered, with this rule, that wee apply to each part the privilege herein peculiar to it, to the ſoule her property, and to the body its peculiar, freedome from deſertion may concerne both, but from corruption as here intended, ſeemes only to reſpect the Holy fleſh, ſowne in the duſt. Now to weigh theſe Acts of God.

1. Thou wilt not leave &c. His meaning plainly is, God will not forſake him in the houſe of darkneſſe, nor ceaſe to be to him either in body or ſoule,foreign what formerly he had beene in the ſtate of life: The affirmative then is this, that God will be to Chriſt and his holy members in the ſtate of death, to their ſoules, to their bodyes, what ever he had been; more punctually God will not faile them in theſe 4. reſpects:

1. Of union; God was one eſſentially with his ſon before death, and God the ſon one perſonally with our fleſh in life,Ioh. 10.30.John 10:30and in neither doth God faile him now under the bonds of death: He and the Father are one now as much as ever; p. 28So God and man as much one Chriſt now, as ever. Though ſoule and body be for a while parted, yet God is not gone from either.

This is tranſcendent for the Prince Saint; yet every meaner ſaint may claime his priviledge in meaſure: God in Chriſt is myſtically one with theſe,Joh. 17.23.John 17:23 having by his ſpirit knit them to Chriſt their head, and thorough him to himſelfe: once one, and ever one is God, when hee doth reunite to man in Chriſt: though ſpirit and fleſh part and faile them, yet God failes them in ſoule and body never; rottenneſſe and ſtench in the grave cannot drive him away, nor ſeparate him from his duſt: Bodies and ſoules are parts united to Chriſt, ſo that they are of his fleſh and of his bone, therefore never by death to be divided from him: They are Gods owne, what ever they be.

2. Of Relation: The Lord was Chriſts, God and Father, while he was alive, his voyce from heaven proclaimes it, This is my beloved ſon; Luke 9.35.Luke 9:35and as tender hearted a Father was he to him,Ioh. 20.17.John 20:17 when he was dead, he did not ceaſe to bee what he was: neither doth he to the Holy ſeed ariſing from him, He is Chriſts Father, and their Father, Chriſts God, and their God, while they are in the Land of the living; and though man dye, God dyeth not, nor his relation, wherein he hath beene knowne to his, he his the father of the Saints duſt in the pit, and of their ſoules in his hand, as well as he was of both united: Hee gloryeth to be knowne at this day,Matth. 22.32.Matt 22:32 The God of Abraham, The God of Iſaac, and the God of Iacob, God of their ſoules, God of their duſt; yet not the God of the dead, but of the living, as our Lord teacheth, for as much as they are related to the fountaine of life, and ſhall by him bee revived and raiſed; They and the Saints are his, therefore not truly dead; if ſo then were they left.

3. Of affection: what love the Father bare to the Son in his life time,Iohn 1.18.John 1:18 is fully expreſſed in that one paſſage, he was in the boſome of the Father, and no whit was it abated, when he dyes, nay for that cauſe rather more love is now p. 29diſcovered; it is his own word,Iohn 10.17.John 10:17 therefore doth my Father love me, becauſe I lay downe my life; and when it was gone, he could not be loved leſſe, God could not leave now to affect him: It is no otherwiſe with his brethren-ſaints,John 17.23.John 17:23 if God love them even as he hath loved him, yeelding to Chriſts own requeſt; whom he loves he loveth to the end; and death is no end of being unto them; conforme therefore herein are they to their head alſo; God cannot leave to love them in the grave,Rom. 8.38.Rom 8:38 nor can death ſeparate from Gods love in Chriſt.

4. Of Operation: God wrought in Chriſt and for Chriſt admirably in his life;Iſay 55.5.Isa 55:5 God glorified him in his combate with Satan, in his conflicts with the world,John 11.41.43.John 11:41John 11:43 in healing ſick, and raiſing dead, in curing bodies, and ſaving ſoules,John 5.17.John 5:17 he confeſſeth the Father workes and he workes in all. And will he now leave working with him and for him in the grave? Nay his glory is there alſo, to keep him, to command & drive away corruption from him to make him laugh at death, and ſcorne the frownes and terrors of the grave, yea to raiſe him againe out of the pit, and exalt him up to his victorious throne: But was this for him only? Is it not for his confederates alſo? Yea the pooreſt Saint hath a portion here, God will not leave to work for them in death: Hath he reſcued them from the power of Satan and from the hand of hell by his quickning and converting grace? and ſhall he now leave them to be a prey to death? Nay ſure, he that hath begun is faithfull, and will not leave working, untill he carry them through the ſhadow of death, and houſe of darkneſſe, and perfect ſalvation for them in the heavens: you ſee the firſt work.

2. Thou wilt not give, &c. or thou wilt not ſuffer, &c. Yet the former is more neer the letter,foreign and a word of action more conſoant in reaſon for the preſent purpoſe then of pernaiſſion; for an efficacious permiſſion ſeemeth too little for God about this matter, for as much as God doth not only permit theſe evils to be done upon his enemies, but his owne hand doth them, as a Judge dividing right: p. 30So that in this confidence of Gods gracious will to him, the Saint acknowledgeth theſe things concerning the Lord.

1. His ſoveraignty over the graves malignity, as if hee had ſaid, thou mighteſt give me into the power of the grave, but thou wilt not, thou art the Lord of it and me, and it cannot budge one jot beyond thy leave.

2. His ſentence, ſo that to give to ſee corruption is to give ſentence upon a ſoule, and to adjudge it to the cruelty of the grave, thus God doth to ſome.

3. His execution alſo of this, it is the Lord not only that hath power over theſe evils and giveth ſentence, but whoſe arme doth execute, even corrupt and deſtroy the condemned, and this makes it intollerable evill, when the hand of God inflicts it upon ſinners: Now from all theſe the Saint confides to be exempted (and he is not deceived) God will be faithfull. He therefore ſpeaks very boldly, Thou wilt not give thine holy one to ſee corruption. That is, thou wilt not uſe thy ſoveraignty over death to the diſadvantage of thy Saint, thou art Lord of all, not againſt, but for me, not to deſtroy, but ſave me in my bed. Nor wilt thou command death to feed upon me, nor th… grave to rot me away from thee, but rather wilt thou give ſentence for me to preſerve thy darling in the houſe of death, and require it back ſafely and with advantage from the place of myppHinc & Apoſtolus concepit, ſeminari eam dicere, cum redhibetur in terram, quia & ſeminibus ſequest…atorium terra eſt, illic deponendis, & inde repetendis. Tertul. lib. de car. reſur. c. 25. ſequeſtration: neither wilt thou ſtretch out thine hand thy ſelfe to corrupt thine holy one, (which none can doe without thee) but rather ſpread it over thy favourite and carry me in the hollow of thy hand, that a perpetuall deſolation may not come neere me. This is the work of God for his Saints in the ſtate of death, a ſure defence is againſt deſertion and corruption.

2.2. Cur ſit. But why will God do this for his holy ones? I ſhall in ſhort reply. 1 The eternall purpoſe of God. 2 His promiſe and covenant with the Redeemer. And to ſaith in him are the cauſes of it, I will but touch theſe.

1 God will thus ſtand by his Saints in the ſtate of death,Reaſon. 1. p. 31becauſe from eternity, he hath purpoſed and decreed, to make them, to call them, and through tribulations,Epheſ. 1.4.11. foreign Epheſ. 1.11.Eph 1:4Eph 1:11 ſufferings, death and the pit to bring them to glory. Concerning which purpoſe I ſhall but note. 1 The freeneſſe or independency of it on any thing in the creature; it is of himſelfe, and for himſelfe only, that thus he purpoſeth, therefore he muſt be moſt willing to his own work.Rom. 11.29. A foreignRom 11:29 2 The ſtedfaſtneſſe and immutability of it, he wavers not in his counſels, nor repents of what he hath reſolved or done, therefore the leaſt no willingneſſe cannot come in to decline him from his purpoſed grace to his choſen ones.

2 God will not leave them, nor give them to corruption, becauſe his covenant with the Redeemer and his ſeed is to ſet them above all and this God gives to Faith to keepe as a ſure evidence againſt the day of darkneſſe, and thereby to ſecure the ſoule of its welfare.Pſal. 110.1.Ps 110:1 It is Gods word to Chriſt, Sit thou at my right-hand, until I make thine enemies thy foot-ſtook, and among them death is not the leaſt.John 11.26.John 11:26 And it is Chriſt word to us, whoſoever believeth in me ſhall never die, not dye indeed and throughly, that death ſhould rule over him or plague him: And againe yet further,Matth. 16.18.Matt 16:18 The qqPortae inferi peccatum eſt, & peccati regnum, ex quo aditus eſt ad inferos. Ar. Mont. lib. Ioſ. p. 108.gates of hell ſhall not prevaile againſt his holy body: And if not all the power of Hell the terribleſt enemy, then not the gates of ſin, nor of death, nor of the grave, can corrupt the Saints, for theſe are ſtrong confederates, and either prevaile or are vanquiſht together; theſe words are faithfull and true, and are given to Faith to lay up and keepe ſafely for the Saints-advantage; if ye deſire to know what uſe faith makes of them, the laſt point will declare it whereunto I now proceed.

3. Faith ſecures the Saint of Gods gracious preſence and of his immunities from the evils of death and the grave. Doct. 3.It is the voice of faith every word of it. Thou wilt not leave, &c. ſee how boldly and peremptorily it ſpeaks, My fleſh ſhall reſt in hope though it now be laid in the duſt,foreign or more neerely to the letter, My fleſh ſhall dwell confidently, or in confidence and ſecurity; Not once fearing deaths terrors, or the graves p. 32ſpight. And why ſo daring thou holy one? Faith brings in evidences, and ſecures the ſoule of life, in the midſt of death, and of ſalvation in the very pit of corruption; ſo that not only the holy child Jeſus, but all Gods holy children are thus bold with God as to ſay, Thou wilt not leave our ſoules in hell, &c.

But how comes faith to give this ſecurity to the Saints?

I ſhall anſwer this,Q. A. and it ſhall ſuffice at this time, for the doctrinall part of this truth. There are two notable acts or effects of faith, that muſt needs work invincible confidence againſt the mighty powers of darkneſſe, where ever they appeare, and by them the Saints are ſo well eſtabliſhed.

1.1. A realizing and evidencing effect of faith there is, which gives ſubſiſtence to things which we yet but hope for,foreign Heb. 11.1.Heb 11:1 and evidence to that glory which fleſh and blood cannot ſee: thus the Apoſtle commends faith, It is the ſubſtance of things hoped for, and the evidence of things not ſeene. Now to conſider duly this work of faith, two things muſt be noted.

1. The object expreſſed in two termes. Firſt, things hoped for, ſuch as are not actually ſubſiſting, nor preſent to ſenſ. Secondly, things not ſeene, which though they have an actuall preſent being, yet are not open to ſight.

2. The worke of faith about theſe, which is double. Firſt, thoſe things which yet have no actuall ſubſiſtence, it makes really to ſubſiſt unto the ſoule, therefore is it called the ſubſiſtence of them, becauſe it gives them being to the heart, when yet they are not in themſelves. Secondly, thoſe things which actually are, but are not ſeene by men, faith makes them ſo evident and apparent unto the Saint, as if he looked on them with his eyes. I will give inſtance of ſomethings touching the preſent caſe, and apply the work of faith to them, and then let any judge whether the Saint have not cauſe enough to be confident againſt deaths gaſtly terrors.

1. Things hoped for, and not actually ſubſiſting are p. 33ſuch as theſe. Firſt, Incorruption to be put upon our corruptible. Secondly, reſurrection from the grave. Thirdly, viſion of God in his heavenly glory. Now the excellent worke of faith is to make theſe really to be to the ſoule in preſent, that how ever to ſight they are not, yet to faith they are: and what coward would not be confident againſt death, if he had the reſurrection really preſent with him before hand? Indeed without this death may ſwallow up a man: It is Davids word, Except I had believed to ſee the goodneſſe of the Lord in the Land of the Living, Pſal. 27.13.Ps 27:13alas what would have become of me? I might have fainted and periſhed for ever.

2. Things not ſeene, yet actually being, are ſuch as theſe. 1. Gods being the cauſe of all. 2. Gods union with, relation to, and love of his Son the head-ſaint and all his beleeving members. 3. Gods abſolute dominion over death and hell, &c. All which though they be in preſent, yet are not ſeene with men, and therefore are neglected, but faith gives as cleere a convincing demonſtration of them to the ſaint as if he did look upon them; that however before with Eliſhas ſervant he tremble, as a man,2 King. 6.15.17.2 Kgs 6:152 Kgs 6:17yet when faith hath opened his eyes and made him ſee God, and Chriſt inſeparably united to him, he is then ſecure and bold as a beleever. He now perceives there are more with him, than are againſt him, and therefore fooliſh were it, to feare death or the grave.

2.2. An appropriating and a cloſing worke of faith there is, whereby what ever a man ſeeth, it is given to him and made his own: Faith doth but touch and take with God. To believe Chriſt and to have him is all one in the language of Gods Spirit: ſo to believe God, his power,1 John 5: 12.1 John 5:12 wiſdome, and goodneſſe, is but to have them, to believe his union with us, love to us, zeale for us, protection over us, even in death, againſt death, is but to enjoy all this, and poſſeſſe the ſweetnſſe of it. It is regiſtred of thoſe holy worthies among many other great exploits,Hebr. 11.33.Heb 11:33 that by Faith they obtained promiſes; whether they were promiſes peculiar p. 34to themſelves, or in common with other Saints, it matters not here; this is certaine, faith only gives poſſeſſion of them. And is not this a notable ground of confidence and inſultation over the grave, to have God and to have his Attributes, and to have his Son all ours, preſt to do us good? To ſee Mines of gold, and no more but to ſee them, may maze the eye, but leave the man poore; to ſee and have all is that which maketh rich, and ſets above contempt: for a cloſe to this, were it only to ſee God, and to loſe him, a man might be notwithſtanding a ſcorne to death: But where reall ſubſiſtence, evidence, and propriety of an Almighty gracious arme concurres, that ſoule may laugh at the frownes of death, and terrors of the pit: All this doth faith ſecure to the Saint, well then may he be bold and ſay, in the grave ſhall my fleſh dwell confidently, for thou wilt not leave my ſoule in hell, nor ſuffer thine holy one to ſee corruption: we have ſeene the weight of theſe golden truths, The uſe of them is next conſiderable, I ſhall adde from all but three words in generall for uſe, to convince, to counſell, and to comfort, and theſe as the former rules direct me.

1.Uſe 1. Grant holineſſe in the nature of it a conformity to the holy God, and in the vertue of it, the only preſerving embalme from dereliction in death, and corruption in the grave; who and in what caſe art thou, unholy ſoule? look on, and be convinced of thy ſinne, and of thy miſery.

1. Of thy ſin and be aſhamed: Is holineſſe the image of the glorious God, are the beauties of it the ſplendor ariſing from the confluence of all graces? It is ſin then to want it, uglineſſe and baſeneſſe to be a graceleſſe man; the Blackmore is not more unlike to, nor more deſpiſed of the faireſt creature,Amos 9.7.Amos 9:7 than thou art of God; Are ye not as the children of the Ethiopians unto me, ſaid the Lord to an ungodly ſeed. O that I could let thee ſee thy ſelfe in Gods glaſſe, how wouldeſt thou hide thy face? Whoſe image and ſuperſcription beareſt thou, ungodly ſinner? No other reply can be made but the Devils, nothing appeares upon thee p. 35but ſin, and ſin is nothing elſe but the Devill in perſpective, or in his naturall image; children of the devill is the proper name that our Lord ſtamps upon ungodly men; and rightly his ſeed are they termed both for their birth, and likeneſſe, if the confluence of ſinne make up the Devils image, vile wretch beat this upon thy heart, if it be Gods command to be holy, it is thy curſed ſin to be unholy, and if holineſſe ariſe from the concurrence of all grace, helliſh ſinner, thou whoſe nature is inconſiſtent with any one grace, or the relliſh of it, ſee thy ſin, thy ſelfe.

2. Of thy miſery be convinced, and be confounded; if holineſſe only be the preſervative againſt dolefull deſertions in deadlihead, and corruption in the pit, what will become of thee, unholy wretch? Haſt thou other enbalmes prepared againſt that day? take what thou canſt: fill thy ſoule with vaine hopes, and whoriſh perfumes of mercy, get for thy carkaſe therrRegale unguentum appellatum, quoniam Parthorum Regibus temperatur. Plin. Not. Hiſt. l. 13. c. 2. royall oyntment, that beſeemes Kings, after that wrap thy ſelfe in Sear-clothes, and then be wound up in a ſheet of Lead, and hew a Sepulchre out of the rock to lye ſafely in: And ſhall theſe commend thy ſoule to God? or preſerve thy body from putreſaction? Sinne will ſpoile theſe ointments and eat thorow all theſe fences; The ſoule, the body,Prov. 10.7. Jer. 22.15.Prov 10:7Jer 22:15 yea the name of the wicked ſhall rot. Shalt thou raigne, ſaith God to Coniah, becauſe thou cloſeſt thy ſelfe in Cedar? Alas ſin will ſpoile Cedar pales, one ſimple pale of holineſſe were better then all, but that thou hateſt; thou ſhalt therefore ſtinke alive, and ſtink dead: Thy ſoule is a forſaken thing, left of God to the ſpoile of Devils, and thy body ſhall rot in the priſon whither thou goeſt, untill both be clapt together into hel, A…curſe ſhalt thou be and an abomination for ever, for thou art unholy.

2. As thou art an enemy to holineſſe, ſo no leſſe art thou to God himſelfe: ſay then that the holy one is Gods favourite, that God will never leave him to be a prey to death, nor give him up a ſpoile unto corruption; what is this to an unholy ſoule, hating God, and hated of him? p. 36It is ſin more grievous to neglect and ſlight the Lord that is ſo gracious and faithfull to his people, as not to give them to the leaſt diſadvantage under death; And judgement ſhall be aggravated to the weight of ſinne, God will certainly relinquiſh the ungodly wretch in all thoſe deadly evils whereinto his ſin hath led him; he ſhall not have a ſmile of his countenance, nor the leaſt work of grace from his hand, nor hope of recovering out of the dungeon, but he that is ſoveraigue of death and hell ſhall give him up to the tormentors,Mat. 25.41.Matt 25:41 he ſhall paſſe the deadly ſentence, depart thou curſed, the tempeſt of his wrath ſhall drive him, he ſhall ſmite him, not only into the place of Dragons and of death, but into the place of Devils, where the everlaſting arme of vengeance doth for ever torment the unholy crew that are deſcended thither.

3 Unholy ſinner, know this, thou art as contrary to faith, as to God and holineſſe, and thy unbeliefe makes thee a perfect ſinner and perfectly miſerable: thou canſt want no ſin that wanteſt faith, unbeliefe is the root of all, and binds on all in guilt, in power, and defilement, neither can faith more ſecure the gracious preſence of God, and ſweet priviledges in death unto the Saint, then unbelief doth make ſure the wrath and curſe of God, the plagues of death and hell to the ungodly man: They are deadly words,John 3.18.36.John 3:18John 3:36 He that beleeveth not is condemned already, He that beleeveth not ſhall never ſee life, but the wrath of God abideth on him, Rev. 21.8.Rev 21:8The unbelieving ſhall have their part in the lake that burneth with fire and brimſtone: Theſe dreadfull things thy unbeliefe ſecures to thine unholy ſoule. What inſcription leaveſt thou upon thy Tombe-ſtone when thou goeſt downe into the pit? Vnholineſſe, ungodlineſſe, unbeliefe, there muſt be alſo death, rottenneſſe, and everlaſting perdition. What is thy Epitaph, Here lyeth an unholy and unbelieving man? There alſo will God write, A Childe of death, of corruption, and of hell. I ſpeak not theſe things as a Judge unto you, O ye unholy ſoules, (The Lord awaken you and keepe you from this bitter portion) but as a meſſenger p. 37from God to warne you, that ye may yet conſider the things that concerne your peace: but if not, as a friend to monrne over oou, becauſe you are going into everlaſting captivity, and to deſtruction never to be repaired: but I would rather counſell than reprove or terriſie. And thereunto I now deſcend.

Saving counſell will not hurt but helpe, given rightly,Uſe 2. and well taken from the truths precedent: Brethren I exhort you in the name of the Lord, O that ye would obey, be wiſe for your ſelves, and provide for ſoules and bodies againſt the day of parting, that in the day of darkneſſe ye may have light, and neither ſting of death, nor ſtench or Rottenneſſe of the grave may feſter your ſoules, or make your bodies an abomination unto God: Earthy proviſions of Embalme, winding ſheet, and Coffin will not profit,Q. but heavenly will fence againſt all corruption: what then in to be done?

The adviſe which the text directs to give Soveraigne againſt the Malignity of death I ſhall diſpatch in three words: obey them, and ye are above the grave.A.

1. Make ſure of being in Chriſt, the Head-Saint,Rom. 13.14.Rom 13:14 or in another phraſe, put ye on the Lord Jeſus, clad your ſelves with him before ye lye downe in the duſt, he is ornament, and Muniment, for comlineſſe that ye be not naked, and for deſence that nothing can hurt you, the grave cannot corrupt the body, that he clothes: Beleeve in him truly and ye have him for life, and food, and rayment, & wealth, and ſtrong …ity againſt the attempts of your moſt dreadfull enemies: ſee a little more narrowly, what a fence hee hath about him that abides in Chriſt: The Father, and the comforter, are alwayes with the Son, ſo that have him, and have all: The ſpirit the Comforter cloſe at the heart, the ſon thy Head, and God the Father thy Rock; thy ſtrength, thy glory round about thee.foreign Joh. 14.26. Eph. 1.22. Pſal. 18.1.John 14:26Eph 1:22Ps 18:1 Can death terrifie, or the grave Rot theſe, and drive them away? then Maieſt thou feare too; but hell and death tremble before the Lord: It is enough, Chriſtian, it is enough to ſee thy ſelfe in Chriſt, he hath tryed the arme of death, and p. 38power of the grave, & hath ſubdued them to himſelfe, and laid them under the feet of his beleeving members. If thou be yet without him, poore ſoule, thou art naked, and expoſed to the fury of death and the pit, be adviſed therefore, and give no ſleepe to thine eyes, nor ſlumber to thine eyelids untill thou canſt ſay, Chriſt is mine, and I am his: An humbled, ſelfe-judging, ſelfe-abaſing, and ſelfe-denying ſoule cannot come to him and be caſt out; and if received ſecured for ever;Ioh. 6.37.John 6:37 As ſoone may that holy ſonne be deſerted of God, and made a prey to the powers of darkneſſe, as thy ſoule left in hell, or thy body given to ſee corruption in the pit: OnelyOnly be ſure to immure thy ſelfe in Chriſt, and thou art ſet about with walls of Salvation.

2. Next to this ſtate of incorruption in the head provided, care muſt be taken to bee incorruptible in thy ſelfe, then art thou ſafe againſt deathes deſtructions: As in the laſt reſurrection,1 Cor. 15.53.1 Cor 15:53 our corruptible muſt put on incorruption eminently, that there ſhall not be a poſſibility of dying againe, ſo to make a way to that, in our firſt reſurrection to the life of God, there is an Incorruption by way of inchoation that muſt bee attained unto, which makes us ſafe againſt the deſtructive power of the grave, though wee doe now dye: This is that holineſſe ſo much commended, concerning which, This is my counſell, take care mightily, for the Being, and perfection of Holineſſe in thee.

1. That it be in thee indeed: not forme or ſhew of Holineſſe will doe good in this matter; Holineſſe in truth is the onelyonly ſacred preſerving thing, the reallity where of muſt appeare in the rice, nature, and fruits of it. 1. For its Rice,1 Ioh. 2.20.1 John 2:20 ſee it be truly from the Holy one, from that Holy-ſon the head of the Church, from the holy Father the head of Chriſt, and from the holy ſpirit the …me of both, all is but the thrice holy God, no Holineſſe reall but from him.

2. For its nature that it beare conformity with his Holineſſe, that God may appeare to bee in thee of a truth in his Image and peculiar worke: bee as like as may be to the Holy one,Eph. 4.24.Eph 4:24 heart to his heart, pure and heavenly:

p. 393. For its fruits, that in thoughts, word, and wayes the power of holineſſe may give out it ſelfe, to bias, and turne them all to the holy one; This deſtroyes finne, and brings forth fruits to none but to God: O that this golden oyle might runne in all thy veines, and ſeake thy bones, and fill thy bowells, and clad thy fleſh about, death durſt not hurt thee, nor Rottenneſſe ſpoyle thee:

2. Let it not content onelyonly to be holy, but perfect holines in the feare of God, to the moſt excellent beauties of it: ſee to the reall concurrence of all graces in thy ſoule,2 Cor. 7.1.2 Cor 7:1 as to the ſweet order and diſpoſition of them; Harmony is among graces, let not ſinne put them out of Ranke: Bee it thy dayly ſtudy and excerciſe to hold out the ſplendor of all, Shine in Imitation of thy God, ſtrive to reach his glory in thy wayes, Be holy as he is holy, even to ſinnes utter deſtruction, corruptibility dyeth with that: Aime at this marke and follow after it, let ambition runne to the higheſt to bee like to God; the more holy the more incorruptible by fin, and the more ſecure from the Malignity of death: when the Apoſtle would demonſtrate firmely the incorruptibility of Chriſt in the grave, hee urgeth this authority, God ſaid on this wiſe, I will give you the ſure Mereies of David. In the prophet it is the Amen mercies, Eſay. 55.3. foreign Act. 13.34. foreignIsa 55:3Acts 13:34in the rendring of the Apoſtle the ſacred or holy things of David: nothing is miſtaken in the matter; The holy favours, which God by Covenant gave to David the Type, to Chriſt the true head of his confederates, were a ſure guard to him againſt corruption, the ſame are the Saints indowments carried all in holineſſe, and will be their fence impenitrable by the curſe of the grave. O then bee Holy, be holy, brethren, bee glorious in holineſſe, let it bee your garment now, your winding ſheet when you lye downe, it will be glory in your life and victory in death it ſalſe:

3. Let ſaith alſo have its perfect worke; if you provide well for your ſelves againſt the evills of the dark habitation, and ſhadow of death. Ca…e in this matter I would commend mainely about two things: 1. To pitch upon p. 40the true object, the proper remedies and preſervatives againſt theſe deadlyevills: 2. That the Act of faith upon theſe be genuine and naturally to it, ſuch as may ſhew it to be Gods noble plant in the ſoule; theſe are the realizing, evidencing, and appropriating theſe ſaving receits unto the ſoule. 1. There be great and precious promiſes for ſalvation, in the midſt of the furious aſſaults of death and the pit, which have admirable vertue, if well applied, ſuch are theſe,Eſay 26.19. Hoſ. 13 14. Ioh. 11.26.Isa 26:19Hos 13:14John 11:26 Dead men ſhall live, death ſhall be plagued for killing, and the grave deſtroyed for devouring, and whoſoever liveth and beleeveth in me ſhall neverdye: Theſe perhaps confidered in the letter may ſeeme either not to be, or not to be evident, or not to be a mans owne, but thing remote or farre of. Now let ſavign faith come and worke upon theſe, it will make all the ſweetheſſe of theſe to bee in preſent, which ſeemeth either not to be, or to be long hereafter, to come, it will make them evident which otherwiſe cannot be ſeene, and it will give poſſeſſion to a ſoule of all the goodneſſe of them, unto which otherwiſe it is but a ſtranger: what a ſweet ſecurity is this to a poore ſoule, to live in death, to vex and were out the grave, and never truly dye or be corrupted? this ſafe-guard will faith give out of Gods promiſes, neither can law or curſe prejudice or diſannuall it: beleeve, O then beleeve the promiſes.

2. God infinite, inviſible, immortall, all-powerfull and only wiſe,Pro. 18.10.Prov 18:10 is the Rock, the fortreſſe, the Sanctuary of his Saints;Eſay 8.14.Isa 8:14 all his attributes ſhelter them in every ſtorme fence them againſt fiery darts, and hide them from the bloody purſuit of that mercileſſe one that hath the power of death: let faith worke mightily on him alſo, to compaſſe the Almighty, Heb. 11.27.Heb 11:27to make him ſeene that is inviſible, to give propriety and intereſt in him that is immortall, wrap thy ſelfe by faith in God, put on his attributes, as garments of ſalvation while thou liveſt, and keepe them about thee for grave-clothes when thou dyeſt; God will not diſdaine to by they ſafety in the pit: and then death muſt deſtroy his glory and corruption eat thorough it, before they can p. 41come to de miſchiefe unto thee: Stagger not then; but be ſtrong in faith giving glory unto God.

3. The ſon of God manifeſt in the fleſh the Prince-Saint, given to bee the head of his Church, is deathes king and the Graves commander, they are his conquered captive ſlaves, he keepes them ſhut up under lock and key;Revel. 1.18.Rev 1:18 he hath they keyes of hell & of death, were wethen but his confederats and member-Saints, how might we laugh at the from nes and ſpite of death, and ſlight the venome of the grave?Ioh 14.1.John 14:1Faith will accompliſh this for you, unite you to him, cauſe you to ſee him, make you his, and him yours: ye therefore that beleeve in God, beleeve alſo in him; Hee carrieth God with him, where he is, God is: He makes good all promiſes, in him they are yea and Amen, granted and performed. Make ſure of him and have all: Faith hath, by gracious dignation, as it were a command over him, hee will no where faile it: Faith called him to his three companions in the fiery furnace, and he brought them out in ſafety,Dan. 3.25.Dan 3:25 not ſo much as the ſmell of fire was upon them; and no leſſe will it draw him to accompany his saints in the deadly habitations, where he will keepe them, and whence, he will never leave untill hee raiſe them out and no ſmell of the grave ſhall be upon them. obey theſe counſells, exeriſe faith in theſe, and live above death, yee ſhall never ſee corruption: but overcome death when yee dye, and triumph over the grave, while ye live in it, and ſing that triumphant ſon when ye awake, O death, where is thy Sting, O grave where is thy victory? &c.

Laſtly, the ſweet comfort of theſe golden truthes may not be concealed from the Saints;Uſe 3. the Lord hath given ſpeciall charge, O comfort, comfort them, eſpecially his afflicted ones, that are oppreſſed either with the ſad thoughts of his abſence, or feares of the fury of theſe laſt enemies: I dare not with-hold the Cordialls provided for theſe ſick ſoules; 1. To you is comfort ſent that are ſick of Love, that lye commplaining of Gods abſence from you, or deſertion of you, that long for, Cry for, waite for his p. 42returne, and preſence, ſaving, O when will hee come and appeare to us? why doth hee leave and forſake our ſoules? Refraine from theſe complaints yee holy ones, God hath not left you, Then is a ſoule left indeed when it hath no deſires after God; but here is no feare of Gods forſaking you, while your ſoules are reſtleſſe in longing after him; wipe away your teares and looke up, God is it neerer to you, than ye thinke: It was M…es ca…e once, ſhee weepes for Chriſt, and all the while, he ſtands by her, and ſo is not unuſuall with the Saints,Joh. 20.15.16.John 20:15John 20:16 that are ſelfe-ſuſoicious, to thinke upon every uneven ſtep of theirs, God to be gon; It may be ſometimes his comforting preſence may bee hid, and yet his ſanctifiing preſence continueth to inlarge your ſoules in deſires after him, this is then better for you than that; Grace more needrull for you than Comfort: know this, deare ſoules, God cannot, God will not leave you, when you are dead,Heb. 13.5.Heb 13:5 and will hee forſake you while you are alive? He deſires to have more truſt from you upon his promiſe, I will never leave you nor forſake you; and you ſhall certainly receive more manifeſtations of love from him; quicken faith, wher ſence faileth, and be aſſured as ſoone may hee forſake Chriſt the Head-Saint (which is impoſſible) as you the member-Saints, whoſe ſoules delight in him: Theſe good and comfortable words God ſpeakes to your hearts, O receive them and be cheared, for they are true and faithfull.

2. For you that are ſick with feare, is fom fort here prepared; ye that are of a trembling heart, God faith unto you, be ſtrong; ye that are fearefull andſhake at the terrors of the enemies of your ſalvation, be ye comforted; ye that often expreſſe your feares, one time or other we ſhall periſh by the hand of ſin, and bee given up to death and hell: O how terrible are the thoughts of death? how gaſtly the viſage of the grave? woe unto us when wee muſt deſcend into the pit: And why ſo fearefull poore Saints? O that yee would make uſe of faith now, and take in the conſolations of God. Can promiſes chear the heart more then wine? p. 43can they ſecure invincibly againſt the power of ſin, of death of hel? All theſe are yours. Hath Chriſt vanquiſht death and the grave? hath he made the gates of hell to breake aſunder, and conquer'd all the power of darkneſſe? Doth he now laugh at death, and ſhake terribly the grave? He is yours, his holineſſe yours, his conqueſt yours, his triumph yours, and his dominion yours: Death and hell lye at his feet, and at your feet alſo: O lift up your heads, and rejoyce ye holy ones in this lot and behold yet more: Can the Almighty forgive ſin? can hee blot out tranſgreſſion? can he undee the paines and chaines of death? can he ſtop the grave from devouring? and bring the prey out of its Mouth out of its Bowells? can he chaine the devill, and make hell not to be his? This God is yours, yee that have obtained that holy and precious faith, ye are his holy ones, and can he leave your ſoules in hell, or ſufler his holy ones to ſee corruption? ye will take up better thoughts of God, and be comforted againſt your feares, if yelet faith worke thoroughly on him: Bee hold and ſpeake confidently,Eſay 50.7.8.9.Isa 50:7Isa 50:8Isa 50:9challeng the King of terrors as the Saints have done their terrible enemies before you. The Lord God will helpe mee, therefore I ſhall not bee confounded, I have ſee my face like a flint, I know I ſhall not be aſhamed, He is neere that juſtifieth me, who will cont end with me? will ſin, will death will the grave? let us ſtand together. Behold the Lord God ſhall helpe me, who will condemne me? ſhall theſe adverſaries lead mee in triumph? Loe they all ſhall wax old as a garment, the moth ſhall eat them up: poore death, poore grave, the moth ſhall fight with you and conſume you: ſhould the ſaints then feare to encounter with you? God will deliver you into their hands, and like old moth-eaten garments ſhall they teare you and come out. Live then above feares yee Saints, in the ſhadow of death, feare no evill, for God is with you, Leape for joy, and be glad at the remembrance of his Holineſſe.

3. To cloſe all, but a word to the congregation of ſaints both ſick and well, conſider your calling and be comforted p. 44over all the croſſe blaſts that may meet you in the world, ye are Gods annoynted, his holy ones, holineſſe is your Cognizance, which as it hath the neereſt likeneſſe and is the Image of God, ſo it hath the higheſt place of dignity next to God. Holineſſe ſets up Iehova above all, that is his glory wherein he is exalted above all creatures. None can abaſe the holy one of Iſraell, next to him is his holy child, Ieſus, Holinſſe advanceth him unto his Fathers throane; and in this head are all the Saints, Holineſſe makes them fit upon his throane. Be glad then and rejoyce in what God hath done for you He hath created you Holineſſe to the Lord; Mighty Princes hath God made you, over ſin, death, the grave and hell; The powers of darkneſſe may puff at you, but ye ſhall trample them under foot. Sit downe then every of you, glory in your portion; and in the thoughts of inſuing graplings with death and the grave, ſing with David with Chriſt, My heart is glad, my glory rejoyceth, my ſleſh alſo ſhall dwell confidently: For thou wilt not leave my ſoule in hell, neither wilt thou give thy Holy one to ſee corruption: This joy, This Honour have all his Saints. Praiſe we the Lord: Amen.

Thus of the Text.