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 n Commendatio 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 prevaileth 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 which it must be reunited This is no small paine of death whence it is called the King of terrors Iob 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 in 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this corruptible of the Saints puts on and resteth in 3. The necessity of this it must be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no contingency in the event and one necessitating cause though not the highest is the Holinesse stampt
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and in neither doth God faile him now under the bonds of death He and the Father are one now as much as ever So 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 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 and as tender hearted a Father was he to him Ioh. 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 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 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 discovered it is his own word Iohn 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 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 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 God glorified him in his combate with Satan in his conflicts with the world John 11.41.43 in healing sick and raising dead in curing bodies and saving soules 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 So 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 thâ— 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 my p Hinc Apostolus concepit seminari eam dicere cum redhibetur in terram quia seminibus sequestâ—atorium terra est illic deponendis inde repetendis Tertul. lib. de
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 1 I argue from the end of Christs locall descent into hell which by confession is two fold 1 some say b Bishop Bilson it was for triumph over the great enemy of mans salvation 2 c Christus 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 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 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 onely 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 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 in 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 that knew the mind of God should omit such a notable matter and mention onely 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 soule n Gen. 37.35 Ezech. 32.21.27 my better part in hell or Scheol that is in the state of death and separation from my body or Metonymically o Gen. 1.20 my life in the depth and shadow of death for the life of any thing is frequently set forth by that 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 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 that is as the Apostles punctually interpret Christs body that holy thing the whole being put for part to see Corruption that is d Videtur 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 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 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 but Saint Paul urging this text to prove 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 God-ward what formerly and before death one was Secondly naturall which is onely 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 so 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 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 same 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 onely 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 3. 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
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither 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 man 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 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 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 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 God 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 put a sacred stamp upon them and a securing law Psa 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 How wast thou not affraid to stretch forth thine hand to destroy the Lords annointed So much more Psal 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Lords o Dominus 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 the 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 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 up 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 what 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 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 therefore cannot death look them in the face to hurt them Esay 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 if 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 might 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 onely 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 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 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 by reason of this power he hath soveraignty over all creatures actions events in the world Alas poore Gods that can doe no good neither can they doe evill Esay 41.23.24 Esay 45.7 Deut. 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 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 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
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 from 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 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 â—â—â—…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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14.26 Eph. 1.22 Psal 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 power 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 eye-lids 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 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 Onely 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 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 onely 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 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 â—â—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 heart to his heart pure and heavenly 3. 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 onely 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 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
muttered much other phrase more inlargments are Printed than were spoken J confesse it J promise the same things to thee good Reader not the same words through out that I preached If J could do it yet J know a difference observable in phrase and style betweene writing and speaking Our people desire the lowest words wee can speak in hearing but our Readers of all sorts are not so pleased Life put 's a working lustre upon the me anest language being sooken when the best words will not move being dead onely in the letter I hope the phrase throughout is Gods if any thing different from the voice hanc veniam date I must beg this courtesie if ever J come to the Presse again As for inlargments they are no more but what by straits of time I was forced to conceale and jumble with the rest or else which were added for more perspicuity whereby J hope thou shalt be no loser 3. It may be said these many Authors alleaged were silenced in the Pulpit J acknowledge it J am never much in mentioning humane authorities in my Sermons not to obscure their worth nor to be unthankful to them for I am much beholden to them But these considerations make mee mute in this First Our people skill not of them Secondly One Word of Christ is worth a thousand for him who preacheth to save souls Thirdly Their names and words with lesse losse may fit a margin than fill a Sermon which being but for an houre should be full of God for the souls to whom it is sent These stops removed J shall stay thee no longer from the work Read in conscience read in love read to gather read to live The Lord Almighty the God Holinesse while thou art reading and looking deliver thee up unto his truth and change thee into the same Image from glory to glory to glory over sin here to glory over death and the grave hereafter Thus powreth he out his soule for thee that presents this Book unto thee Pray for him whom thou art sure to have Thine in Christ Jesus devoted for thy good G. H. יהוה 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 2. 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 onely 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 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 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 And no lesse by Saint Paul in his Sermon at Antioch is this verified that Christ speaketh in this Scripture David then concerning Christ especially 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 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 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 2 Neque 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
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 it 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 to 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 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 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 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 the i Innovatus 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 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 it 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 which 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 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 i Ez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 having power to give lise and the Lord having Soveraignty to dispose it to his seed and bee commeth himselfe and 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-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 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. 15.48 they received in the first and for its prevailing vertue over death and the grave as it hath beene proved in their head so no lesse doe they waiâ—e for it 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 onely 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 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 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 onely as the author or Root of it so may the Saint say in the present case I am Holy 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 â—7 and in whom thou delightest after thou hast made me holy O how beloved was that Holy Child Iohn 17.23 whom 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 It 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word in both forenamed places as in the text and 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 And no lesse have his Saints by Covenant given themselves to God 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 2 2 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. It m Honos 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 that fragrant sweet smelling oyntment
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. because from eternity he hath purposed and decreed to make them to call them and through tribulations Ephes 1.4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 The q Portae 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or more neerely to the letter My flesh shall dwell confidently or in confidence and security Not once fearing deaths terrors or the graves spight 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 such 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 alas 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 yet 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
your lesse 4. In his constant labours and travailes to forme Christ in the hearts of his people by unwearied faithfull powerfull preaching of the Gospell In this way as hee was laborious so he was skilfull too (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 10.5 in orat in Barl. Mart. As he said of one Barlaam a Martyr he was a good Archer he shot his arrowes in the ayre mighty words and broke the Divels â—ankes No lesse hath he wounded spoiled and scattered the devils forces by the effectuall preaching of Christ in the place where God hath set him 5. In his fervent desire for a good provision for his people after his departure that a Pastor after Gods heart might be sent to feed them In these wayes was his life since he began to live wherein he approved himselfe an holy Man and an holy Minister labouring to perfect Holinesse in himselfe and others He was no lesse a saint dying than living See his descent to the grave Perseverance crownes a Christian it was his glory to bee perfected in the spirit as to begin in it I shall but note these things toward his end 1. His patient submission unto and welcomming of Gods rod unto him It was his choyce Love and chasten me afflict and purge me my gracious God 2. Holy care to make good use of Gods corrections to consider his wayes to heare the rod and him that had appointed it and to learne obedience by the things he suffered 3. Great struglings under bitter temptations made something heavier by his disease yet Grace was sufficient in the midst of all and by saith he obtained victory in Christ glorying over his Tormentors 4. Constant profession of faith at his death sealing the saving truths of Christ which he had preached living and dying in the love of them and whilest sweet counsells and hearty prayers to and for them that were conversant about him as for the Church of God he spent his short breathing time untill his spirit returned to God that gave it Cast all up and the summe in Charity must be in life and death hee was Gods holy one therefore will not God leave his soule in hell nor suffer him to see corruption in the pit Let me but touch our duties toward him in three words and I have done 1. Let us lament him there is cause if we know our losse Psal 12 1. It is Davids cry Helpe Lord for the godly man ceaseth So many gaps are made for wrath to breake in as there are holy men taken from us Here is dead an holy man and an holy Minister It was Jerusalems trembling when good Prophets were cut off It should not be our rejoycing The buriall of a Nurse with Jacob hath a sad Monument her Sepulchre is called Allon Bachuth the oke of weeping Gen. 35.8.19 20. she dyed not unlamented A Pillar of sorrow is raised for Rachel his wife upon her grave Nay Iacob himselfe an old Saint dying among strangers wants no mourners at the floore of Arad the Egyptians made such a bitter lamentation that the place beares the name Abel Mitsraim Gen. 50.11 the mourning of the Egyptians Naturall affections become men gratious affections should be in Christians though not to mourne as without hope yet to mourne greatly at the fall of such a Saint such a Minister such a Pillar in the house of God 2. Let us Imbalme him Eccles 7.1 at least spread his owne confection on him his good name is a precious oyntment Holinesse hath made it so Give him his due then as David to that Worthy Dyed Abner as a foole dyeth So say wee 2 Sam 3.33 dyed this Holy one as a sinner as a sot no but as a Saint giving up his spirit in Faith into the hands of a faithfull Redeemer We may set it on his grave here lyes an Holy one 3. Let us imitate and follow him as he followed Christ as he said in his speech upon a dead martyr (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ibid. we come not so much to commend him as to bee bettered by him in the imitation of his right wayes Heare Christians and Ministers there is a Copy for you both in this deceased Saint ye his flock and hearers write after him in selfe-examination search judgement and aggravation of sinnes no lesse in try all of Graces and of your conversion Walke after him in godly Sorrow Repentance Faith Holinesse and Times redemption Good fruit will then appeare in your lives and sweet comfort in perseverance to death Keepe ye a day-booke also for your soules that your accompts may be in readinesse when your Lord shall come And we his Brethren in the Ministry may not disdaine to be followers where we have not beene leaders let us now bethinke our selves that we are called to seeke Christs and not our own Digge we by study into the Mystery of Christ preach we the Gospell painfully faithfully constantly Love we the soules for which Christ hath dyed and account it our glory to be sacrificed upon the service of their faith so shall we dye peaceably in conscience of our innocency from the blood of soules 1 〈…〉 5 4 And when the chiefe shepheard shall appeare wee shall receive a crowne of glory that fadeth not away To all and for a close Be ye holy shall I say as hee was holy Nay I set you an higher Copy even as God is holy strive to reach it though ye come short in the truth in the beauties of holinesse Ye heare your honour Death and the Grave shall be your slaves and yee Lords over them while yee seeme to lye under their power There is no feare of dereliction by God nor corruption to betide you Nothing can separate betweene you and Christ nor betweene Christ and God After his sufferings hee is entred into glory and now is in the holiest of all appearing for you as your forerunner yee also his Member-Saints shall follow him in this path of life and when this darke vale shall be drawne aside then shall ye enter into the high and Holiest place to be perfected in the vision of the Thrice Holy God in whose presence you shall have fulnesse of joy and at whose right hand you shall have pleasures forevermore All which the good Lord grant unto us through Jesus Christ our Lord. Amen FINIS