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
grapled with death and for a moment yeelded and tooke his lodging in the grave but all this while saw no corruption for that soveraigne-spirit preserved him in and raised him out of the pit in his set time so saith the Apostle we shall beare the Image of the Heavenly why did they not beare his Image in his spirit already yea sure in the true spirituall nature of it they were borne from above as he was from above they Holy as he holy and they heavenly minded as he heavenly but yet they had not the Image or likenesse of the power and soveraignety of this spirit in experience of its preserving vertue in the grave Now this they make sure of having the same heavenly and Lordly spirit from their head This Soveraigne Holinesse 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
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
sit what meaneth this golden truth 2. Quomodo how Holinesse doth effect all this 3. Cur sit why it is so effectuall To the first the true value of this precious truth will appeare in the explication of these particulars Quid sit 1. The preservative Holinesse 2. the vertue or force it keepeth from or it forbids or denyeth 3. The evill over which it prevaileth Dereliction and Corruption in state of death 4. the subject on whom it worketh so powerfully the Man the Saint My soule thy Holy one What Holinesse 1. What is this Holinesse all the helpe we have to find this out in the text is only in that expression thy holy one which is diversely rendred by some thy Mercifull one by others thy gratious Saint and by others him whom thou favourest or whom thou followest with mercy and goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At. Mâ—â—t Ainsw Vatabl Iunius Bez in Act. 2.27 or in short e Sanctus hoc loco Hasid est qui gratiá spiritus sanctisicatus est Luth. in text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2.27 Acts. 13.35 thy favourite The word indeed carrieth the voice of mercy and goodnesse but then they have done best that translate it passively and note by it the soule that hath received mercy and goodnesse from the Lord to be sanctified and become a Saint The seaventy render it plainly thy holy one which the spirit in the new Testament twice warranteth to be a sound translation and our translators doe well to keepe that expression which notes a man pure from iniquity and a Divine worshipper as Etymologists observe but to leave bare words and to search for the thing intended even Holinesse I shall labour to open it first in its nature secondly In its Rise thirdly In its relation 1. Touching the nature of this Holines that we may reach it Nature 1. need wil require that we should distinguish to select that whose nature we would know Now the Holinesse carried in the text is two fold 1. primitive wch is in the head Christ the cheife Subject here intended for above all eminently is he called the Holy one of God and his holinesse againe is two fold 1. Essentiall to him as God equall with the Father so is he the subject of that the Seraphims proclamation Esay 6.3 Holy Holy Holy is the Lord of Hosts even the Holy God 2. Additionall such as by the Fathers pleasure was poured out fully on him in the flesh and did concerne him as Mediator for as he had the fulnesse of the Godhead and that essentiall Holinesse Col. 2.9 which is incommunicable being one with the Father so no lesse did hee thinke it meet being in the flesh to become one with his Church to receive such a fulnesse of the spirit that might be communicable to his body Col. 1.19 Joh. 3.34 and from whence every true member might have grace for grace Joh. 1.16 which fulnesse how ever it was created to be fit for us yet in Christ it received such an influence from that God-holinesse by reason of the personall union that it was most glorious and not without this advantage doth he give it cut to beleevers In this respect he is called by way of eminency the f Christus proprie passim inscripturis aspellatur Sanctus Dei sicut Chrisâ—us Domini Luth. in text Mark 1.14 Luk. 1.35 Acts. 3.14 Holy one of God 2. Derivative namely that which by participation every true member receiveth from the Holy Head or fountaine and this is also two fold according to the various wayes of Communication 1. 1 Cor. 1.30 Holinesse imputed which is Christs indeed in propriety and right but the Saints onely by his deed of gift and Gods gracious accompt 2. 1 Per. 2.9 Holinesse infused which hath a proper being in the Saints wrought by the spirit of Christ and left effected in them whence they are likewise called by God an holy people and that both these wayes they may be truly sanctified Joh. 17.19 Christ is said to sanctifie himselfe Now then if wee restraine this priviledge to Christ that Holinesse which he received not abstracted from but joyned with and glorified by that God-Holinesse did keepe him from dereliction and Corruption in the state of death But if we extend this benefit to every Member of his body Mysticall as is intended by him then the Holinesse created in them is their preservative also being of the same nature with that in their head yet neither this separated but accompanied with Christs owne Holinesse imputed that not stript of the abundant glory cast upon it of God so that though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter whereof we desire knowledge be creature-Holinesse and that infused into every Saint yet by reason of its connexion with and dependance upon that in Christ and God-Holinesse it selfe whereunto it must beare conformity we cannot understand one without the other let us touch therefore upon the discovery of both 1. That Holinesse which is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be conceived from the notation of his name Now this the Prophet publisheth Esay 57.15 his name is Holy which g ld proprié apud Hebraeos Kados dicitur quod a vulgari usu consuetudine propter singularem aliquam vel virtutis vel vitii notationem semotum sejunctum est Ar. Monâ— in lib. Ios c. 2. Levit. 10.3 word with the Hebrewes sets forth that thing which for some singular note of goodnesse or of evill was set apart for common use but in this place it must be taken in the better part having respect to God so that when God is called Holy it notes him to be a Being wholy separate from all spots and imperfections most pure perfect good great and most incomparably excelling all other Beings in so much that he will not bee touched nor spoken of nor served by any low or polluted creature but will bee sanctified by all that draw nigh unto him and for those that have dealt too commonly with him his Holinesse hath beene as fire to consume them It is a Title therefore worthy of God which Moses doth give him Glorious in Holinesse as noting that to be the Top of glory Exod. 15.11 and if we would have a fuller description of this Holinesse it is the very excellency redundant out of the confluence of all Gods Attributes whereby he is set in the height of purity above the reach either of the services or words or thoughts of the most excellent creatures to be admired not comprehended 2. The Creature Holinesse which we are now to finde is called the Image of God Col. 3.10 Eph. 4.24 2 Cor. 3.18 by which expression wee are guided to thinke that the nature of it should stand in the likenesse and conformity to the Holinesse of God whence this discovery may be of it Holinesse is the excellency of the new creature framed by
the spirit of Christ after God whereby the soule is set apart from Common men for speciall Service to and communion with the Lord where the same is called a new man Eph. 4.24 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
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