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
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
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. 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 that by Faith they obtained promises whether they were promises peculiar to 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 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 but 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 the r Regale 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 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 Aâ—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 It 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 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 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 The 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
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 Caâ—e in this matter I would commend mainely about two things 1. To pitch upon the 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 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 is the Rock the fortresse the Sanctuary of his Saints Esay 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 to 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 come 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 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 Faith 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 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 returne 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 Mâ—â—â—es caâ—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 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 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 can 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 challeng 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 over 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. Vsefull observations upon the life and death of Mr. William Crompton the Reverend and faithfull Pastor of the Church of Lanceston Cornwall I Have another text and another Sermon for you before I dismisse you the one is our deare and Reveredn Brother now interred the other will be fruitfull Collections from his life and death imitable by us all I confesse my judgement is that these Pulpit-speeches of the dead as generally used doe very much hurt in the hearts of many yet I dare not be injurious to the Holy to conceale that honour wich God himselfe hath cast upon them In the present what I speake I shallayme it more to your instruction than the deads commendation though it cannot but make his name a sweet savour I omit the usuall preface of place birth and parentage I begin with him where I find him beginning with himselfe even from the first evidence which he conceived he had of his interest in Christ And all that I shall note of him will be under these two conside rations 1. As a member of Christ 2. As minister of Christ 1. Touching him as a Christian that ye may see I speake not by rote I may let the world know that not many houres before his death being under some conflicts and not able much to speake he delivered unto me his Bosome-day-booke wherein he said he had ript up his heart and so hee had indeed desiring me to returne after some consideration my judgment of him and it I did so as I could As for him I am perswaded such thorough dealing with a mans owne heart as was there discovered cannot be expected but from a soule in Christ It pleased the Lord to speake peace to him in the Answer And for the Booke being as his conscience the booke of secrets â— thought it fit it should have its funerall with himselfe wherewith he trusted me and I did see it consumed before I saw him buried Now though many things therein are to be concealed under a sacred tye I know it will be faithfulnesse to commend some things thence of publicke use that they may doe good to others No other shall I touch and those I shall divide it to two branches 1. Such notable things as concerned himselfe in the way of Christianity 2. Such as note his carriage and respect to others I. Concerning himselfe I find these things remarkable under his owne hand which may testifie the life of Christ and the power of godlinesse 1. A care to looke for the beginning of his life to God or at least the first evidence of it which satisfied his self-suspecting-heart and this be notes to bee in a sicknesse which God laid on him September 1631. at which time it seemes sin appeared more gastly to him and Christ more desirable in that he begins his reckoning of returning from that terme I mentioned this nor that I thinke he was not converted till then as hath been misreported for he gave good proofe of God in him long before that time but I aymed only at this use in it for our selves to make us wary how we trust our conceited conversions A storme may shake us out of all our selfe-confidences nay make us mistrust whither any thing be true in us at all it is good therefore to looke carefully to the laying of our first foundation in Christ 2. Upon this shaking an exact scrutiny and search of his heart and wayes from the first time
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
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
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
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