THE ART OF EMBALMING Dead SAINTS, discovered in a Sermon preached at the Funeral of Master William Crompton, the late Reverend and faithful Pastor of the Church in Lanceston Cornwall.  
january the fifth, 1641.  
By G. Hugh's B. D. Pastor of the Church in Tavistocke Devon.  
Mors lucrum,  Phil. 1.21. 
Sepulchrum cubile,  Esay 57.2. 
Infernum nihil,  Heb. 2.14. 
Fides victoria,  1 John 5.4. 
Imperatrix sanctitas.  Esay 49.7, 8. Dei, & Christi. Hac sunt Sanctorum trophaea. 
LONDON, Printed by A. N. for John Rothwell, and are to be sold at his Shop in Paul's Churchyard, at the sign of the Sun, 1642.   

To the Worshipful the Major, Recorder, and Aldermen of the Town of Lanceston in Cornwall, with all in that place, who love the LORD JESUS in sincerity.  
Worthy, and beloved Friends,  
IF question be, Why comes this in print? I will truly tell you; not my Ambition to be public by the Press in this Work: when I preached the sum of it unto you, my thoughts were not in the least motion this way (God knows it.) But as by stroking, and by wring the milk is drawn from an hard-milched beast, so hath it fared with me. The love of Friends, who thought better of it than I myself, hath been stroking it out: but however a motion was made, yet did it not come by that: Shortly after, false and uncharitable aspersions upon the dead and living, with defective copies of my Sermon flew about the Country; and these did wring me, so that I resolved to hold back no longer: Having therefore desired at the throne of Grace, that not myself but God might be eyed in it, I set upon the perfecting of my Notes, and yielded, that the World should see, what doctrine I delivered, and whether I spoke any thing of your deceased Pastor that was not deserved. My friends thus have their desire, but the Enemies perhaps an Eyesore, I shall pray it may be an Heart-healer to them, if they vouchsafe to use it?  
Now having thus prepared it, as I send it to the World, so have I thought good to direct it with a special Dedication unto you, not for patronage over it, but for a believing Entertainment of it. If it be truth God is the Patron of it, he will defend it, if it be falsehood, it is not worth the countenance of a man to shelter or abet it: And for my own part, I thank God, my prayer & my study is, not to get Patrons to myself, but to make Friends and Favourites in the World to Christ. Upon this condition, this work is yours, Dear Friends, truly yours, all yours, and I am yours, and shall rejoice to be so, if you be Christ's. I have but one word more unto you to stay you in the entrance, and it is of humble request not for myself, but your own precious souls. The hand of God hath been against you in breaking and burying one famous Chariot, wherein you were carried swiftly towards Christ; And no less hath it been for you, in a sweet providence repairing that loss, and sending you a Man of God, to carry on his saving work among you. Now therefore I beseech you, Forget not your loss, let his name be precious to you, let his labours live in your hearts and ways, fulfil his dying desires, that ye be holy: and undervalue not this great mercy in your repair. In many places Wolves watch over the poor flock of Christ, that hurry them, & suck the blood of their souls. What a mercy is it to have a Pastor after Gods own heart to keep & feed them? Such hath God given you: Accept this blessing and rejoice in it; Love, honour & obey him that is set over you in the Lord to watch for your souls, that he may give up his account at last with joy to himself, and abundant profit and gain to you. This I beg of you, for this cause I shall pray for you. The Lord of Glory, who is exalted to show mercy to his people, from his High throne and boundless fullness, power out upon you the riches of his grace, he strengthen, perfect, and establish you. To him be Glory for ever, And in him I am,  
From my study in Tavistock, March 28. 1642. Your obliged friend and servant for jesus sake, George Hughes.   

To the Reader.  
Honest Reader,  
I Should not stay thee with the shortest Preface to so small a work, but that it is something needful for me, and may not be unprofitable unto thee. It is not by subtle Apology to palliate any error, but by a plain confession to prevent prejudice, which may arise in a good heart upon harmless grounds.  
1. It may be perhaps suggested to thee, this Sermon was preached twice; I confess, these which I publish, are my second thoughts upon this text; My first were vented not yet a year since at the Funeral of a dear Christian Friend once of my Flock in London, which though for substance they were the same with the last, yet these in form and inlargment are much different: however confitentem habes non reum, I account it no crime to preach one Sermon twice, neither I hope wilt thou pre-judge it for this reason, if it were so.  
It glad's me now that by this I have occasion to make mention of the name of that deceased member of Christ Master John Underwood, whom I had cause to prise living, (as I have to carry dear and precious in my heart. Many good souls in 
* All Hallows in Breadstreet.  that place surviving, whose I account myself yet to be for Christ's sake, if my life can do them good.) And of him dead I cannot be unmindful; It was his charge to me before his death, Speak not a word of me, and I obeyed his voice, yet now I hope it will be no impiety to write a word. If of truth and enlargedness of heart to Christ, 
Matth. 25.  the living and great expressions to his members may be an evidence as Christ makes it; Let the World then judge of him by the following character. He was a very free and open-hearted man to Christ's cause and members, because they were Christ's. I speak of my own knowledge, every year when he made up his books, and had summed up his debts and gains, constantly he would reserve the tenths, and write himself, so much debtor to God; for many years together he made me his Almoner, to relieve imprisoned, impoverished, and sick Christians by these portions, with trust in me not to reveal his name, which I kept unto his death: The better tenth of his estate he gave to God also in his last Will. I mention this for a spectacle to the World, who think all lost that is spent upon God, but in this Christian let them see, by liberal things is the liberal man established. 
Isai. 32.8.  He died enriched with a full estate. I believe he is at rest, let him sleep until the morning; Reader pardon this digression, it was a godly Friend led me aside.  
2. It may be also muttered, much other phrase more inlargments are Printed than were spoken. I confess it, I promise the same things to thee, good Reader, not the same words through out that I preached: If I could do it, yet I know a difference observable in phrase and style between writing and speaking; Our people desire the lowest words we can speak in hearing, but our Readers of all sorts are not so pleased; Life put's a working lustre upon the me anest language being sooken, when the best words will not move being dead only in the letter: I hope the phrase throughout is Gods, if any thing different from the voice, hanc veniam date, I must beg this courtesy if ever I come to the Press again. As for inlargments they are no more, but what by straits of time I was forced to conceal and jumble with the rest, or else which were added for more perspicuity, whereby I hope thou shalt be no loser.  
3. It may be said these many Authors alleged were silenced in the Pulpit. I acknowledge it; I am never much in mentioning humane authorities in my Sermons, not to obscure their worth, nor to be unthankful to them, for I am much beholden to them. But these considerations make me mute in this, First, Our people skill not of them, Secondly, One Word of Christ is worth a thousand for him who preacheth to save souls. Thirdly, Their names and words with less loss may fit a margin, than fill a Sermon, which being but for an hour should be full of God for the souls to whom it is sent. These stops removed, I shall stay thee no longer from the work: Read in conscience, read in love, read to gather, read to live. The Lord Almighty, the God Holiness, while thou art reading and looking deliver thee up unto his truth, and change thee into the same Image from glory to glory; to glory over sin here, to glory over death and the grave hereafter. Thus poureth he out his soul for thee, that presents this Book unto thee. Pray for him whom thou art sure to have,  
Thine in Christ Jesus devoted for thy good G. H.   


יהוה  THE EMBALMING OF DEAD SAINTS.  Psalm 16.10. 
For thou wilt not leave my Soul in Hell: neither wilt thou suffer thine Holy one to see Corruption.  
THe title of this golden Text may be The embalming of the dead Saints; the force whereof is to free the Souls from dereliction in the state of death, and to secure the bodies of God's Saints from Corruption in the grave. It is the art which I desire to learn, and at this time, teach upon this sad occasion, even the preparing of this confection against our burials, after I have touched some general things about the Psalm.  
1. The Penman of it is undoubtedly David, his name own's it in the front.  
2. The excellency of it is set forth in a golden title, it is Michtam of David, or a Psalm worth Gold, even the purest Gold of Ophir, yea better than Gold.  
3. The parts of it generally are two, 1. Prayer with the arguments of it from the 18. to 5.2. Praise with the reasons thereof to the end, in which part the Text falls as a reason of his forenamed joy and exultation.  
4. The subject of whom all this is spoken, which is the Master-vain running through the Psalm: whereabout may we put that question, of whom speaks the prophet, of himself or of some other man? and thereunto reply truly, both of himself and others also: for fuller satisfaction hereunto, know we, that a threefold subject is here spoken of in various respects, 1. Typically the Psalmist speaketh here of himself, it is David here as the figure of Christ, who saith, I will bless the Lord, and I have set the Lord always before me, and therefore my heart was glad, etc. for thou wilt not leave my soul in hell; only note here, Types as in their nature they are weaker, (as men in respect of Christ) so in the efficacy of events, and privileges attributed to them, they fall fatre short of the verities and real subjects which they Typify unto us; Take that instance for proof, 
Heb 9 13.14.  in the Comparison which the Apostle makes between the blood of Bulls and Goats & the blood of Christ, so here the privilege expressed must be less and weaker in the Type than in the truth.  
2. Antitypically, principally, and in primary intention Christ the substance and truth of this figure speaketh of himself, in all the forenamed expressions, and throughout the Psalm; an infallible interpreter, by the mouths of two Apostles, hath warranted this. The same spirit which indicted this Psalm, 
Acts 2.25.30.31.  hath spoken expressly by Saint Peter, that David being a Prophet, and knowing that God had sworn with an oath to him that of the fruit, etc. He seeing this before spoke of Christ in this Scripture. 
Acts. 13.35.  And no less by Saint Paul in his Sermon at Antioch, is this verified, that Christ speaketh in this Scripture: David then concerning Christ especially, and Christ in David, as the Truth gives this reason of his hope and his rejoicing.  
3. Analogically and mystically every united member of Christ, even every Saint, 
1 Cor. 12.12.  whose head Christ is 
* Ac si dicat, Ecclesia, quae est caro mea, modo requiescit in spe, id est, in spe resurrectionis, ut ubi caput praecessit, membra sequantur. Hieron. in Ps. 16.9.  his whole body the Church, which in the Mystery is called Christ, that is the subject also to whom these privileges do belong in their due measure and proportion, being partners of all the communicable excellencies of Christ both in life and death, living with him, crucified with him, dying with him, buried with him, incorrupted with him, until they arise with him, never to die again, and be perfected with him in his glory. The Type is now resolved into the truth, and perfected in it, This truth is Christ 
2 Neque sanctificatum corpus, per qued & alii sanctificandi sunt, corrumpi patieris. Aug. in text.  who extendeth the sweet influence of all his privileges to every holy member: This Text therefore as the reason of Christ's hope and gladness as well as of his Saint-Church, I shall now labour to hold out, and so would blazon the glory in it, to win your hearts to Christ, and to raise up prevailing resolutions in you to be Saints.  
Now at the very entrance into the explication of this Scripture, concerning Christ, there is no little trouble moved, to obscure the truth by the unhappy gloss of them, who maintain the Local descent of Christ's soul into Hell, for the space of its separation from the body, and therefore force this text against its own mind to speak it for them. I may not now fall upon the controversy, it will not suit with the season and present duties, yet this I will boldly say, that if the Abettors of this opinion have no better proof of it, than this Text will give (as is more than suspected, they have not) it was not worth their Labour so much to trouble the Church of God with it. And for the Negative, that this Text cannot favour any such opinion as this, I shall lay down these three reasons, and afterward labour in the affirmative, to give the natural meaning of the words: Salvo tamen fidei Articule, not denying, but earnestly affirming the Article of Christ's descent into Hell in a right and sound sense.  
1 I argue from the end of Christ's local descent into hell, which by confession is two fold. 1 some say 
b Bishop Bilson  it was for triumph over the great enemy of man's salvation. 2 
c Christus sicut cum summo dolore mortuus est, it a videtur & dolores post mortem in infer not sustimufle. Luth. in text.  others maintain it was for a further suffering of his soul in that place: Now to the first, if it were for triumph, it is impossible that this Text can favour it; for it speaks expressly of a state of humiliation and suffering, and is therefore the reason of the gladness of Christ's heart: that he should not be left in it, My heart is glad and my glory rejoiceth, for thou wilt not leave etc. And had it been a State of triumph, honouring the Son of God in hell, there could be no fear of dereliction in it, nor joy for deliverance from it; for it was a good condition.  
To the second which seems to have more favour from this Text, I answer, it cannot be the meaning of it consistent with the truth of other Scriptures; for as touching all the Torments that Christ endured himself telleth us, where they ended, 
Joh. 19.30.  when he said it is finished, and that was before his soul could be in hell; he could not then go to be tormented there. 
Act. 2.24.  And whereas it is suggested that the pains of death which are said to be upon him, seem to note his sufferings in hell; it is irrational so to conceive, for they were pains of death, or as some read Cords of death, and not of hell; and these must be those, which he suffered while his life was in him tending to death, or deadly▪ or only the evil of the state of death in the separation of soul and body; whereof I shall speak in another place, Neither of these ends than can suit truth or this Scripture.  
2. This Scripture must be so interpreted concerning Christ, that it must have its truth in David, and all the Saints; but David's soul was never Locally in hell, the place of the damned, neither is it possible for the souls of the Saints to be there; 
Luk. 16.26.  for then there could be no transplantation of them to heaven: if therefore this be a state incompatible with the Saints, it cannot be consistent with the glory of Christ, for to triumph, there is not one word of God that appoints him thither, but notes his triumph in another place; if therefore his soul went into that place it must be to suffer, than which to say, there can be no greater blasphemy, for as much as the suffering souls cannot come thence into the place of the blessed.  
3. The deep silence which the best and most infallible interpreter, maketh concerning this gloss of Christ's Local descent into hell, in the true and full opening of this Scripture, in the new Testament; and the bearing of this Text another way, puts it out of doubt that this is but man's conceit, and not God's meaning: for that spirit of truth by the hand of two Apostles evinceth nothing out of this Text, but the certain prediction of Christ's resurrection from the grave, that God would not give over his soul to the state of death, & separation, nor his body to see Corruption; surely had there been such a remarkable thing, as a Local being, and triumph of his soul in the place of the damned, it is incredible, that such an interpreter, 
Acts 2.31.  that knew the mind of God, should omit such a notable matter, and mention only the resurrection of Christ from the grave, as the sole burden of this Text: if then the spirit of God who interprets this Scripture declareth nothing from hence of a Local descent of Christ's soul to hell, we may well conclude, it is the vain fancy of man's own brain, and not God's mind revealed to us.  
Having thus laid sufficient ground for the Negative to turn off that forced sense from the text; it will be convenient to touch a little upon the letter, and consider now what it affirms unto us, the words being the reason of the gladness of Christ's heart, the rejoicing of his glory, and the hope of his flesh in this deep abasement, thus must we conceive the son speaking to his Father, Thou wilt not leave, that is, thou wilt not cease to be what thou hast been to me, thou wilt not desert nor forsake me, My soul that is either properly my soul 
n Gen. 37.35. Ezech. 32.21.27.  my better part, in hell or Scheol that is in the state of death, and separation from my body; or Metonymically 
o Gen. 1.20.  my life in the depth and shadow of death, for the life of any thing is frequently set forth by that word: or Synecdochically my Soul that is, my Carcase, or body in the grave, as it also used undoubtedly one part for another, 
Psal. 1 18.18.  neither wilt thou suffer, or more nearly to the word, thou wilt not give (for the Sovereignty of life and death is in God's hand, the grave and corruption are at his command; and it must be an efficacious permission, if any in God, which is a giving leave to Corruption to domineer over his creatures) but thou wilt not so give thine holy one, 
Acts. 13.37. Psal. 49.9. Psal. 89.48.  that is, as the Apostles punctually interpret Christ's body, that holy thing, (the whole being put for part) to see Corruption, that is, 
d Videtur mihi spiritus, in his verbis simpliciter loqui, & magis ad tempus respicere, quam ad locum vel aliam circumstantiam, ut sit sensus, Non derelinques me tanto tempore, quanto naturaliter solent corrumpi cadavera, sed intra tempus, quo solent incipere corrumpi. me suscitabis. Luth. in text. Esay. 9.6.  to be so long in the grave, as to be corrupted or lie under putrefaction, and rottenness which eminently was true of the body of Christ, it saw not the least corruption in the grave. Or if you please, rather to unerstand it of whole Christ, God will not give him his Holy one to see Corruption, to cease to be in the state of death, what he was before to God and to his Church. This is the genuine voice of the letter warranted by abundance of other Scriptures; but for the other gloss rejected, it is not usual to the letter, nor possible to stand with truth and right reason of interpretation. 
* Num. 5.2.   
To draw down all this good nearer towards ourselves, and show that these comforts are not shut up in Christ, but passeable from him to us, I will only lay down this rule: Whatsoever good privilege or communicable excellency is attributed to Christ in the flesh, it is with respect to his body, the Church (for unto it the son was given) and what is eminently true of him in the letter, is really and in measure verified upon every one of his united members: So is this sweet dignation of God to him, 
Dub.  and them in the state of death.  
There is yet one Rub in the way that must be removed, before we can carry this heavenly privilege clearly for Christ and his members jointly, and it is raised from a speech of the Apostles, which seems to contradict this of David: here the Psalmist saith, thou wilt not give me, thy holy one to see corruption: then there must be a truth in this concerning himself, 
Acts. 13.36.  but Saint Paul urging this text to prove Christ's resurrection, saith expressly, 
Sol.  David saw corruption, and therefore inferreth the truth of this text only to concern Christ.  
To solve which doubt and to clear obscurities, I shall premise some distinctions, first of David the Subject, he is to be considered two ways, first, as a Type of Christ, Secondly, as a member of Christ. Secondly, of Corruption the state that is affirmed and denied of him, which is two fold, first supernatural and divine, such as respects man's being or relation to God, which is a ceasing to be to God-ward, what formerly and before death one was; Secondly natural, which is only in respect of man's being in nature, a cessation of that, or a change of it to no being, which in a gradual consideration may be also two fold, first, Tot all, secondly partial: these premised I answer.  
1. Consider David as the Type of Christ, and resolved into Christ, as is the true use of all figures, to turn them into the substance represented, so he may be said to see no Corruption at all, as the Type usually in Scripture bears the name of the best privileges and greatest effects of the truth itself the Antitype; 
Exod. 12.11, 1 Cor. 5.7. Hos. 3.5. Psal. 2.2.  so the Lamb is called the passover as well as Christ himself: so Christ bears David's name, and David Christ's.  
2. Consider David as a member of Christ, and Corruption as a cessation of being Gods, so David and Christ and the Saints neither have seen nor shall see Corruption at all, for they are all Gods, 
Exod. 3.6. Matth. 22.32.  Holy ones, in the state of death, as much as in the state of life; He is the God of Abraham, Isaac, and jacob, though they be in their graves.  
3. Consider David as Christ's member, and Corruption for a cessation of natural being, and rottenness & Mouldering of the flesh to dust in the grave, so David saw Corruption, which is all the Apostle contends for: And this corruption Christ did not see in the  degree of alteration upon his flesh; wherefore, great reason had the spirit of God, to show that this Scripture was eminently fulfilled in Christ above any other creature: yet further in this the same spirit denyeth not, that the Saints in measure, and by participation, enjoy the same gracious privilege, though not in that transcendent way made good unto them: Their flesh though crumbled into dust is Christ's, which he will purify and make up again, to be conformed to his glorious body, so that it neither come simply not to be, nor to be miserable, which properly may be styled Corruption:  
These doubts cleared now I shall proceed to weigh this Scripture more exactly: The text by itself considered is a notable bold proposition of faith maintained against the sensible encroachments of the soul's dereliction, and the body's corruption in the grave, to keep up hope in the darkest, saddest times, even under the shadow of death. It is the faith of Christ eminently, but of every Saint or Holy member really and truly; wherein are very observable,  
1. The matter concluded and averred by faith in these two propositions.  
1. Of the effect, which is expressed two ways, first the holy soul shall not be left in Hell, Secondly nor the holy one, or the body given to see corruption.  
2. Of the efficient or author, God will not leave the soul in hell, nor give his holy one to see corruption.  
2. The manner of propounding these, not doubtfully, or fearfully, but peremptorily, certainly and confidently as becometh faith, thou wilt not leave, etc.  
Not to stand upon any further curious Mincing of the Scripture; there arise from all this, these three main points of truth, which I shall desire further to prosecute, and jointly to apply.  
1. 
Doct. 1.  The proposition of the confection of Embalm itself together with its force or virtue, Holiness keeps the soul from dereliction in the state of death, and the body from Corruption in the grave.  
2. 
Doct. 2.  The proposition of the confectionary, the only author and efficient of this Embalm, and its prevalency: God will not leave his holy one in hell, nor give him to see Corruption in the Grave.  
3. 
Doct. 3.  From the divine assurance, peremptoriness, and confidence, wherewith faith speaks, this the last proposition of the security of both the former comes forth, Faith secures the holy one, from dereliction in the State of death, and from Corruption in the grave. Of these I shall desire to treat for your profit: 1. Holiness the excellent preserving Embalm, 2. God the efficient of it. 3. Faith the security of all: and then bring home the fruit unto your hearts, if it may be, that by the influence of God's spirit, I might fulfil the desire of my deceased Brother in this work, even for his sake, to leave something with his flock, that may stand them in stead in the day of darkness.  
1. I shall begin to hold out that Aphorism or distinct position, which contains the confection of Embalm itself, and other appendent circumstances considerable with it, 
Doct. 1.  Holiness preserves the soul from dereliction, in the state of death, and the body of the Saint, from Corruption in the grave.  
If it be desired by any that doubt of it, to see the clear issue of this from the text, I shall guide them to read this text with a great accent upon that term, Thy Holy one, that they may take special notice of it, even the quality of that man exempted from these evils: In this the spirit of God puts an emphasis upon Holiness, as counter-working and prevailing over death, and the grave: it is this, and nothing but this, that thus keeps the man dead, and buried from desertion in death, and corruption in the grave. To look a little more narrowly, into the worth of this little wedge cut out of david's Michtam or his golden hymme, I shall propose and answer about it these three Queries, 1. Quid sit, what meaneth this golden truth? 2. Quomodo, how Holiness doth effect all this? 3. Cur sit, why it is so effectual?  
To the first, the true value of this precious truth will appear in the explication of these particulars, 
Quid sit?  1. The preservative Holiness, 2. the virtue or force it keepeth from or it forbids or denyeth. 3. The evil 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 soul, thy Holy one, 
What Holiness?  1. What is this Holiness? all the help we have to find this out in the text, is only in that expression thy holy one, which is diversely rendered; by some thy Merciful one, by others thy gracious Saint; and by others, him whom thou favourest, or whom thou followest with mercy and goodness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At. M●●t. Ainsw. Vatabl. junius. 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 goodness, but then they have done best, that translate it passively, and note by it, the soul that hath received mercy and goodness 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 do well to keep 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 Holiness, I shall labour to open it, first, in its nature, secondly, In its Rise, thirdly, In its relation.  
1. Touching the nature of this Holiness, that we may reach it, 
Nature 1.  need will require that we should distinguish to select that, whose nature we would know. Now the Holiness carried in the text is two fold, 1. primitive, which is in the head, Christ the chief Subject here intended, for above all eminently is he called the Holy one of God; and his holiness again, is two fold. 1. Essential to him, as God equal 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 Father's pleasure was poured out fully on him in the flesh, and did concern him as Mediator: for as he had the fullness of the Godhead, and that essential Holiness, 
Col. 2.9.  which is incommunicable being one with the Father, so no less did he think it meet being in the flesh to become one with his Church, to receive such a fullness 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 fullness, 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 personal union, that it was most glorious, and not without this advantage, doth he give it cut to believers: In this respect, he is called by way of eminency, the 
f Christus proprie passim inscripturis aspellatur Sanctus Dei, sicut Chris●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 fountain, and this is also two fold, according to the various ways of Communication.  

1. 
1 Cor. 1.30.  Holiness imputed, which is Christ's indeed in propriety and right, but the Saints only by his deed of gift, and Gods gracious account.  
2. 
1 Per. 2.9.  Holiness 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 ways they may be truly sanctified, 
Joh. 17.19.  Christ is said to sanctify himself.   
Now than if we restrain this privilege to Christ, that Holiness, which he received not abstracted from, but joined with, and glorified by that God-Holinesse, did keep him from dereliction, and Corruption in the state of death. But if we extend this benefit to every Member of his body Mystical, as is intended by him, than the Holiness created in them is their preservative also, being of the same nature, with that in their head, yet neither this separated, but accompanied with Christ's own Holiness imputed, & that not stripped 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 dependence upon that in Christ and God-Holinesse itself, whereunto it must bear conformity, we cannot understand one without the other, let us touch therefore upon the discovery of both.  
1. That Holiness 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 l proprié apud Hebraeos Kados dicitur, quod a vulgari usu & consuetudine, propter singularem aliquam vel virtutis, vel vitii notationem semotum & sejunctum est. Ar. Mon● in lib. Ios. c. 2. Levit. 10.3.  word with the Hebrews sets forth that thing, which for some singular note of goodness or of evil, 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, wholly separate from all spots and imperfections, most pure, perfect, good, great, and most incomparably excelling all other Being's, in so much, that he will not be touched, nor spoken of, nor served by any low or polluted creature, but will be sanctified by all that draw nigh unto him, and for those that have dealt too commonly with him, his Holiness hath been as fire to consume them. It is a Title therefore worthy of God, which Moses doth give him, Glorious in Holiness, as noting that to be the Top of glory; 
Exod. 15.11.  and if we would have a fuller description of this Holiness, it is the very excellency, redundant out of the confluence of all God's 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 Holiness, which we are now to find is called the Image of God; 
Col. 3.10. Eph. 4.24. 2 Cor. 3.18.  by which expression we are guided to think, that the nature of it should stand in the likeness and conformity to the Holiness of God; whence this discovery may be of it, Holiness is the excellency of the new creature, framed by the spirit of Christ after God: whereby the soul, is set apart from Common men for special 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 he, 2. Of a pattern or Copy, after which the new Creature is drawn, for to that purpose in the text, it seems especially to be urged; so that the great Jehova in creating this new thing, whereof Holiness is the glory, doth lay himself, and all his Attributes, as it were the original pattern, conform to which he is resolved to make it; and as his Holiness, is the sum of all his Attributes, that sets him to the highest; so the Holiness of this creature the sum of all the graces that concur to its perfection, and the glory resulting from them all.  
To this state of Holiness, four things must concur, 1. Reality, and truth of graces, 2. Integrity and fullness of them, 3. Adieu and fit disposition of them, between themselves, as of members in a proportionable body. 4. A sweet and clear 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 Holiness, wherein the people of Christ appear, 
Ps. 110.3.  suppose the glory of all the stars put into one, or the glistering sparks of all the Diamonds in the world gathered in one, or seven day's sunshine, joined 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 Holiness. This Holiness 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 seems, was the use of the word rendered, 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 Holiness, 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 styles him, this Holiness is exact and full, and in every believing member, that is a new creature, it is truly and indeed, though as yet but in measure, not so heightened, as in the head: from this discovery made in the nature of Holiness, thus much may we 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 evils, which are natures terrors.  
2. The Rise of this Holiness, that we may look a little further into it, is from heaven; which specifieth, and separates it from equivocal, and false-named Holiness; And if it be a sprout of Heaven, no Marvel, that it keeps so sweet to God, and secures the Saint from putrefaction in the earth, Its descent is not darkly showed unto us in these intimations of it by the Holy spirit, A birth from above heavenly things, a divine nature; 
joh. 3.3.12. 2 Pet. 1.4.  which do but paraphrase Holiness in respect of its original: I shall mainly touch but upon one testimony, which at once will give us both its rise and virtue, 
1 Cor. 15.47.48.49.  & be no slender proof 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 bear the Image of the Heavenly. In which allegation I shall only note, first the scope, to be the proof 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 parallel between the two adam's; their seed, and their events or last issue; upon the first part three propositions are laid down, 1. Of his original, 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 own nature, and likely to be broken, however by obedience he might have been preserved, 
i Ez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in text.  Yet cleaving too much to the earth, he became sinfully earthy, sensual, and so obnoxious to death, as the event declared: 2. Of his seed; As he, so every living soul, 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 do bear his Image, and must see corruption also; upon the second part, the same things are asserted. 1. The Rise of Christ, the second Adam, He is the Lord from Heaven (not man, or body from heaven, as if he brought it from thence, to avoid that Heretical gloss) He was as it is said a quickening spirit, 
1 Cor. 15.45.  having power to give lise, and the Lord having Sovereignty to dispose it to his seed, and be cometh himself, and brings this from heaven; it is not a nature arising from corruptible principles, but heavenly, and lasting, and communicable; of this he himself is full, and therefore termed the quickening spirit, as being enriched with it, to give out Holiness with its powerful virtue over death, as he doth to his peculiar seed, in their regeneration. 2. The conformity of his seed; even as he, such are they that are heavenly, that is, like in nature, spiritual, 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, bear a great Emphasis here, and add much virtue to the spirit of Holiness, which is eminently in Christ, as in the head, and answerably by measure, derived to the Saints. This is God's heavenly Image, & therefore incorruptible, as the first was earthy, and thence subject to corruption: like also in the sovereignty given to this nature; he came not only as the quickening spirit, but as the Lord from Heaven: Lordship is joined with his spirit, which gives power and sovereignty to it, over the grave: and no less is the virtue of this addition annexed to his spirit of Holiness in the Saints, which gives it command and Lordship over corruption, it is a Lordly Holiness. 3. The issue of this Lord Adam with his seed, he came from Heaven, was manifested in the flesh, grappled with death, and for a moment yielded, and took 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 bear the Image of the Heavenly: why did they not bear his Image in his spirit already? yea sure in the true spiritual 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 likeness, of the power, and sovereignty of this spirit, in experience of its preserving virtue in the grave. Now this they make sure of, having the same heavenly and Lordly spirit from their head. This Sovereign Holiness 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in 1 Cor. 15.48.  they received in the first, and for its prevailing virtue over death, and the grave, as it hath been proved in their head, so no less do they wai●e for it, 
1 Cor. 15.48.  and shall surely find it in the second resurrection: To sum up all from the several branches, It is certain that Holiness for its original is from heaven, whence it must have connatural to it incorruption and Dominion, and that not only over death, and the grave, but over Hell also; precious and powerful must such an heavenly Embalm be to preserve its owner from Corrupting evils.  
3. The Relation of this Holiness is a consideration of that consequence, 
3 Relation.  and so expressly 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 Echo and sing out that with a loud note, Thy, Thy holy one, two shares in himself he conceives, flesh and spirit, nature and grace, Humanity and Holiness, and as well two owners of these he confesseth, Himself and God; It is my soul, my flesh, in their weakness, such poor matters as they be; but thy Holiness, thy grace, thy spirit. As I am weak, and perishing, I am my own; but as I am holy & incorruptible, I am thine: weakness, death, corruption with the worms, the attendants of my flesh are mine; but grace, and life, and incorruption are thine, however graciously cast upon me. Holiness 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 work of his hands; even the holiness, both of head and members. It is not in the world until God create it, nor appears it in any soul before God begets it; If the Prince of Holiness would obtain it for his subjects, he goeth to the father for it, Sanctify them through thy truth, & however he sanctify himself & them, it is, 
joh. 17.17. Gal. 2.20.  as God; hear the confession of another Saint, I live; yet not I, but Christ lives in me: He corrects himself, as if he had said amiss I live, and ascribes that to Christ, who did more properly own that life than he: yet he did live as the subject of life; but Christ only, as the author or Root of it; so may the Saint say in the present case, I am Holy made so by grace; Holiness is my crown and dignity, But thy creature, and the fruit of thine own Bowels And I am thy Holy one of thy making if I be Holy. 2. O special interest in God's affection, Thy Holy one, that is thy favourite, whom thou hast loved so as to sanctify; 
2. M 〈…〉 a ●7.  and in whom thou delightest, after thou hast made me holy. O how beloved was that Holy Child, 
john 17.23.  whom God sent into the flesh? and no less beloved those united members sanctified in him: strength of love makes nearest relations among creatures; how much more may the infinite love of God enclose his holy ones: and make them peculiar to himself? Hear the experience of a gracious Saint, The Lord hath set apart him that is Godly for himself. 
Psal. 4.3.  It is God's choyce-peece the holy man, that no less 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 soul for I am holy; as if God's heart and arm were bound to Holiness, 
Ps. 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word in both forenamed places as in the text.  and so it is. The head Saint, and member-Saints confess, we are thy Holy ones, thine by Love as by creation.  
3. 
3.  Of covenant, Thy holiness, or thy holy one, by nature thine, by affection thine, and by covenant thine; such a three fold cord of interest, which keeps God to the Saint and the Saint to God, is not easily broken. God hath given himself 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 less have his Saints by Covenant given themselves to God; 
Ps. 5.5.  The Lord owns them for his thereupon, gather my Saints to me, those that have made a Covenant with me by sacrifice, Head and Branch-Saints are firmly thus the Lords: Now then return and look back upon this Holiness, such an heavenly confection, that hath such a Father, such a favourer, such a confederate; God wholly for it, as it for God; death startles at it, the grave becomes weak, corruption cannot approach to oppress that soul, where holiness dwells. This, this, dear Christians, is that Sovereign Embalm, which I would have you prepare against your burials.  
2 
2 What the virtue of it?  What then is the virtue of this holy ointment? In this place I shall touch of it, no more than it concerns the present case: The expression of it in the text is merely negative, and that enfolded in the main Acts concerning God: His Arm is chief in the work, Thou wilt not leave, thou wilt not give, the preeminence whereof I will not conceal in its place; yet under God, Holiness 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 be none but Negatives expressed, a double force of this holiness is intimated. 1. Negative, which is an absolute denial of God's desertion, and of corruption to befall the Saint in the state of death: holiness prevents all this evil; 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 ointments, and precious Embalmes did kings in the fight of people at their burn, or funerals. It is a standing rule, precious in the sight of the Lord, is the death of his Saints. 2. It draws and invites God to them, no less than the Name of Christ, 
2 Chron. 16 14 Ps. 116.15. Cant. 1.2.  that fragrant sweet smelling ointment, 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 fellows. 
n Commendatio unguentorum &c est ut invitet aliud agentes Plin. nat. hist. l. 13. c. 3.  It is the praise of vain ointments, that they draw them that do 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 always smelling on the Saints Carcases; so sweet is the savour of holiness unto him: Alive or dead, they are his holy ones, therefore in either condition, sweet in his Nostrils. 
Gen. 27.27.  As Isaac expresseth his delight in jacobs' savour, The smell of my son, 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 Holiness his own blessing, and if God's hand be on it to make it, 
3 What the evil? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and to bless it, his delight can never departed from it: This is the virtue of the Holy Embalm.  
3. The evil over which the Sovereignty of this Holiness 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 concern the subject entirely, 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 domineer over me, as it doth upon the wicked; death is Lord over them: Secondly, as they do each of them severally respect the two parts of man; 
Psa. 49.14.  so dereliction may be styled the soul's evil, and corruption the body's misery in the state of death; either way is safe enough to take them: if jointly, as they respect the whole, we must divide them for a due prosecution; if distinctly, as appertaining to several parts, we shall join them again as concerning the whole man. I choose rather the latter way.  
1. Desertion then as the souls evil in the state of death is rightly to be weighed, whereabout two terms would be a little opened, 1. Scheol rendered 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 been clearly showed, that hell the place of the damned cannot be here meant by it, the souls that go thither, are always left there, no return thence is granted to any; It must then note the state of the first death, and the evil of it, with special respect unto the soul of man. A full paraphrase of this the spirit giveth us, calling it the pains of death, from which Christ was loosed in his resurrection; an expression importing a great deal of bitterness in the state of death, as pains in a woman's travel, 
Acts. 2.24: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from which it seemeth Christ was not free, therefore neither can the Saints be exempted: Now these pains are not of sense, but some kind of loss for present, which this deadly head brings upon the soul 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 pain of death; whence it is called the King of terrors. 
job 18.14.   
2. 
2.  Imperfection in respect of the glory to be cast upon the revinted parts; for howsoever the soul hath fullness of joy, being in the bosom 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 pain also, symbolised, if not proved, by the cry of those separate souls 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 himself pleased, and that was accounted to him a pain: much more than to the member Saints, over whom death's violence doth more prevail, and keeps them longer in the house of darkness: And this is an evil not to be endured. All this the Scheol or state of death doth not only bring, but would keep upon the Saints.  
2. 
2.  The other member must come in to make it a full evil; and that is the leaving or desertion of the soul in this state of deadlyhead: which dereliction is considered, either as an act of Judgement from God, whereby he resolveth to leave souls to scheol, or that state death to rule over them (whereof I shall speak hereafter;) or as an effect of Judgement upon men, when such a sentence shall be executed and souls actually left to endure for ever the pains, and be held under the bands of death; these make it perfect misery, and desperate evil: Against this first part of death's Malignity will Holiness secure.  
2. 
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Corruption the bodies plague feared in the grave must have a little light to reveal it. It may be two fold, as it respects a double object, expressed in the text: 1. As it concerns the man, so it is natural or bodily, a change of the body to putrefaction and Rottenness, and this may also be, either partial, and joined with mercy, or total and with a curse not to be repaired, but for a worse corruption in hell: 2. As it concerns the holy man so it is divine and spiritual & that is a ceasing to be in the state of death God's 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 total cursed corruption is every subject Saint privileged by Holiness: only in mercy do they for a time lie under the natural change of their flesh, while they are sown in the earth, that they may spring out again to a glorious incorruption: It is a remarkable discovery of the Saints condition in the grave, This corruptible must put on Incorruption: wherein do 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 carried, 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 Holiness stamped upon that corruptible thing: Infidelity may quarrel at the Saints, that they do see corruption, as the Jews did at Christ, denying this Scripture to be meant of him, because the word rendered corruption, signifies the Pit or grave, into which say they, he was given, therefore he did see the pit; But know they to be given to the pit, is to be 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 evil and remedy is man the Holy Man, in the text expressed My soul thy holy one; 
The Subject. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whither we take these two expressions, as noting the two essential parts of man, the soul and body, or else if we take the former figuratively for the whole man, or for the body, as by foregoing instances appears 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 itself, to be forsaken of God and corrupted; the principles of it at the best, are but corruptible, and the man himself mortal.  
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 himself had given sentence, Thou shalt die the death, and, As dust thou art, so to dust shalt thou return again; otherwise it were no wonder to be preserved from these evils; But now when man may and must perish in himself, that Holiness should step in and save, that he shall not be left to death, nor be corrupted in the grave: This still exalts the excellency of this Embalm. Such is the subject, and such its danger; such is Holiness and such its virtue. In all the weight of this piece of golden truth may be guessed.  
2. 
Quomodo 2.  But how doth Holiness effect and secure all this unto the man? I shall answer shortly, by these two ways sweetly and comfortably. 1. By way of evidence signifying and testifying this gracious privilege in the state of death to a poor soul, as a pledge or token, which God hath given for securing the same: The Bow of God in the cloud is not a surer sign to men; 
Gen. 9.13.  that the world shall not be drowned again, than Holiness is to the Saint, that his soul shall not be left in the state of death, nor his body see corruption in the grave: The Lord himself, when he had made the covenant of everlasting union and Communion in life and death, 
Esay. 54.9.11.  with his accepted and sanctified ones, Looks upon it as the waters of Noah, that is, as unalterable, for as much as he may not drown all flesh any more. But how shall the Saints be secured in themselves? God will deck them with all precious stones, Saphires, agates, and Carbuncles, which spirituallized are his glorious graces, and by these shall they be secured of Gods never departing goodness; This is Holiness:  
2. By way of influence, though not meritorious from man, yet efficacious against these evils by grace from God: This as it is carried in those usual titles of Holiness, life and Incorruption, which have in them virtue opposite to corruption and death, and are invincible by them, so its it most sweetly paraphrased, when it is styled an unction from the holy one: for as the Legal and inferior 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 Anointed; so that none durst lay hand on them to hurt them, without incurring God's 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 afraid to stretch forth thine hand to destroy the Lords anointed? So much more, 
Psal. 45.7.  that Supreme and Evangelicall unction poured out upon Christ, with and above his fellows, must set him and them above all the injuries that death or the grave can do unto them. God speaks to them, as David to the Amalekite, how are ye not afraid to lay hand upon the Lords anointed? Nay, death and the pit, shall be more afraid to corrupt the holy anointed dust, and more faithful to God's law, not to touch the Saints bodies to Corruption.  
The last thing required to finis the doctrinal part of this truth; is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of it, 
3 Cur. sit  Why Holiness should be so powerful against death's malignity, and the graves corruption; whereunto may be full satisfaction, from the due consideration of these three grounds,  
1 The Saint's union with Christ their head, 
Reas. 1.  which is fully according to our Lord's 
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, essential, for this is impossible, but as like it as may be, mystical, the holy Ghost himself being the spirit of union, the very Ligament and bond that coupleth them: so that it is a real union, as that of the father and the Son, and eternal as theirs is also; whence I thus demonstrate, that if the union essential between the father and the son, and the union personal of the son 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 likeness and proportion, the mystical 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 death's Tyranny his holy members, and raise them from the belly of the grave in his own time: See God in Christ acknowledging, 
Esay 26.19.  and accounting the carcases or dead bodies of the Saints his own: Thy dead men shall live (and as we read it) together with my dead body shall they arise. but more near the letter and emphatically thus, They my dead body shall arise, so that they are Christ's united when they are dead, Christ's flesh, Christ's bones, Christ's dust, and if he be with them, no fear can there be of the soul's dereliction in the state of death, or of the body's Corruption in the house of darkness.  
2. 
Reas. 2.  The necessary and inseparable connexion, between Imputed and infused grace; I mean, the undivided fellowship of Christ's Holiness, which is his properly, and by inhabitation, yet the Saints also by gracious imputation, and the Holiness created and abiding in the soul: This always carrieth that with it, as its glory and perfection; where this is, that is, where this works, that works also to carry out to victory; if this be upon the dust of God's 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 fear of the deadly enemies prevailing over the Saints; for as much as this Head-holinesse is a known conquerror, and hath already made the grave to tremble, and vanquished 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 poor buried men should so insult over their oppressors? It followeth this victory is through our Lord jesus 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 holiness hath done, redounds upon his believing members, that though in themselves, they be weakly holy, & therefore may be assaulted by these proud enemies, yet in him having perfect holiness, they must be 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 engaged to Holiness, is already in some measure discovered. 
Reas. 3.  What he will certainly do for his holy ones, will be 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 rearward, 
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 own 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 chief of Saints find a dereliction before death, the inferior may fear 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 sense of the patiented, Now it is certain, that in deed and truth God had not left him, for the union was then continued, and by his enabling 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 withdrawn, and that only in respect of his comforting presence, that the redeemer might feel the burden of his people's sins upon him, while he suffered an Ecclyse of the light of his father's countenance; and that having felt he might pity and help such as at any time might fall under that temptation, otherwise Christ was not left, for thus he saith, thou wilt not leave etc.  
2. Having thus fare stated the virtue of this Holy Embalm it is in order requisite next to consider its Author and maker God, upon whose Arm 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 bears the Emphasis and his efficiency in the Saint's privilege. Thou, thou Jehovah wilt not leave etc.  
In the consideration of which truth, I shall only inquire, 1. Quid sit, The meaning of some terms, 2. Cur sit? the grounds necessitating this truth.  
1. The terms 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 work upon good strong hands indeed, even his, who is the God and Father of our Lord jesus Christ; of him I shall shortly note these proper Characters.  
1. He is God life; he that saith I live, that is, truly eminently and of himself, 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 he styles them any thing, 
1 joh. 4.8. Matth. 17.5.  but his beloved. What will he not then do for them?  
3. He is God power; so he speaks of himself, I am God Almighty, 
Gen. 17.5.  & by reason of this power he hath sovereignty over all creatures, actions & events in the world; Alas poor Gods that can do no good neither can they do evil. 
Esay 41.23.24. Esay 45.7. Deut. 32.39.  I form light and create darkness. I make peace & create evil, I the Lord do 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 domineer over his holy ones?  
4. He is God eternal, 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 spite of death and the grave, who are they, that they should resist him? And thus God will do as his work will testify:  
2. The work of this God is set down in two Negatives, concerning his holy one in the stated of death. 
2 The work  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 we apply to each part the privilege herein peculiar to it, to the soul her property, and to the body its peculiar, freedom from desertion may concern both, but from corruption as here intended, seems only to respect the Holy flesh, sown in the dust. Now to weigh these Acts of God.  
1. Thou wilt not leave etc. His meaning plainly is, God will not forsake him in the house of darkness, nor cease to be to him either in body or soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what formerly he had been 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 souls, to their bodies, what ever he had been; more punctually God will not fail 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, 
joh. 10.30.  and in neither doth God fail 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 soul 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 claim his privilege in measure: God in Christ is mystically one with these, 
Joh. 17.23.  having by his spirit knit them to Christ their head, and through him to himself: once one, and ever one is God, when he doth reunite to man in Christ: though spirit and flesh part and fail them, yet God fails them in soul and body never; rottenness and stench in the grave cannot drive him away, nor separate him from his dust: Bodies and souls 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 own, what ever they be.  
2. Of Relation: The Lord was Christ's, God and Father, while he was alive, his voice from heaven proclaims it, This is my beloved son; 
Luke 9.35.  and as tender hearted a Father was he to him, 
joh. 20.17.  when he was dead, he did not cease to be what he was: neither doth he to the Holy seed arising from him, He is Christ's Father, and their Father, Christ's God, and their God, while they are in the Land of the living; and though man die, God dyeth not, nor his relation, wherein he hath been known to his, he his the father of the Saints dust in the pit, and of their souls in his hand, as well as he was of both united: He glorieth to be known at this day, 
Matth. 22.32.  The God of Abraham, The God of Isaac, and the God of jacob, God of their souls, 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 fountain of life, and shall by him be 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 bore to the Son in his life time, 
john 1.18.  is fully expressed in that one passage, he was in the bosom of the Father, and no whit was it abated, when he dies, nay for that cause rather more love is now discovered; it is his own word, 
john 10.17.  therefore doth my Father love me, because I lay down my life; and when it was gone, he could not be loved less, 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, yielding to Christ's own request; whom he loves he loveth to the end; and death is no end of being unto them; conform 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 God's 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 combat with Satan, in his conflicts with the world, 
John 11.41.43.  in healing sick, and raising dead, in curing bodies, and saving souls, 
John 5.17.  he confesseth the Father works and he works 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 scorn the frowns and terrors of the grave, yea to raise him again 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 quickening and converting grace? and shall he now leave them to be a prey to death? Nay sure, he that hath begun is faithful, and will not leave working, until he carry them through the shadow of death, and house of darkness, and perfect salvation for them in the heavens: you see the first work.  
2. Thou wilt not give, etc. or thou wilt not suffer, etc. Yet the former is more near 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 own hand doth them, as a Judge dividing right: So that in this confidence of God's gracious will to him, the Saint acknowledgeth these things concerning the Lord.  
1. His sovereignty over the graves malignity, as if he 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 soul, 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 arm doth execute, even corrupt and destroy the condemned, and this makes it intolerable evil, 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 faithful. He therefore speaks very boldly, Thou wilt not give thine holy one to see corruption. That is, thou wilt not use thy sovereignty over death to the disadvantage of thy Saint, thou art Lord of all, not against, but for me, not to destroy, but save me in my bed. Nor wilt thou command death to feed upon me, nor th● grave to rot me away from thee, but rather wilt thou give sentence for me to preserve thy darling in the house of death, and require it back safely and with advantage from the place of my 
p Hinc & Apostolus concepit, seminari eam dicere, cum redhibetur in terram, quia & seminibus sequest●atorium terra est, illic deponendis, & inde repetendis. Tertul. lib. de car. resur. c. 25.  sequestration: neither wilt thou stretch out thine hand thyself to corrupt thine holy one, (which none can do without thee) but rather spread it over thy favourite and carry me in the hollow of thy hand, that a perpetual desolation may not come near 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 eternal 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 freeness or independency of it on any thing in the creature; it is of himself, and for himself only, that thus he purposeth, therefore he must be most willing to his own work. 
Rom. 11.29. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 The steadfastness and immutability of it, he wavers not in his counsels, nor reputes of what he hath resolved or done, therefore the lest no willingness 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 keep as a sure evidence against the day of darkness, and thereby to secure the soul of its welfare. 
Psal. 110.1.  It is God's word to Christ, Sat 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 die indeed and throughly, that death should rule over him or plague him: And again 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 prevail against his holy body: And if not all the power of Hell the terriblest enemy, than not the gates of sin, nor of death, nor of the grave, can corrupt the Saints, for these are strong confederates, and either prevail or are vanquished together; these words are faithful and true, and are given to Faith to lay up and keep 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 God's 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, etc. see how boldly and peremptorily it speaks, My flesh shall rest in hope though it now be laid in the dust, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or more nearly to the letter, My flesh shall dwell confidently, or in confidence and security; Not once fearing deaths terrors, or the graves spite. And why so daring thou holy one? Faith brings in evidences, and secures the soul 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 souls in hell, etc.  
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 doctrinal part of this truth. There are two notable acts or effects of faith, that must needs work invincible confidence against the mighty powers of darkness, where ever they appear, 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 seen. Now to consider duly this work of faith, two things must be noted.  
1. The object expressed in two terms. First, things hoped for, such as are not actually subsisting, nor present to sens. Secondly, things not seen, which though they have an actual present being, yet are not open to sight.  
2. The work of faith about these, which is double. First, those things which yet have no actual subsistence, it makes really to subsist unto the soul, 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 seen 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 ghastly 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 work of faith is to make these really to be to the soul 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 David's word, Except I had believed to see the goodness 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 seen, yet actually being, are such as these. 1. God's being the cause of all. 2. God's union with, relation to, and love of his Son the head-saint and all his believing members. 3. God's absolute dominion over death and hell, etc. All which though they be in present, yet are not seen with men, and therefore are neglected, but faith gives as clear 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 believer. He now perceives there are more with him, than are against him, and therefore foolish were it, to fear death or the grave.  
2. 
2.  An appropriating and a closing work of faith there is, whereby what ever a man seethe, 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 God's Spirit: so to believe God, his power, 
1 John 5: 12.  wisdom, and goodness, is but to have them, to believe his union with us, love to us, zeal for us, protection over us, even in death, against death, is but to enjoy all this, and possess the sweetnsse of it. It is registered 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 certain, 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, pressed to do us good? To see Mines of gold, and no more but to see them, may maze the eye, but leave the man poor; 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 scorn to death: But where real subsistence, evidence, and propriety of an Almighty gracious arm concurres, that soul may laugh at the frowns 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 soul in hell, nor suffer thine holy one to see corruption: we have seen the weight of these golden truths, The use of them is next considerable, I shall add from all but three words in general for use, to convince, to counsel, and to comfort, and these as the former rules direct me.  
1. 
Use 1.  Grant holiness in the nature of it a conformity to the holy God, and in the virtue of it, the only preserving embalm from dereliction in death, and corruption in the grave; who and in what case art thou, unholy soul? look on, and be convinced of thy sin, and of thy misery.  
1. Of thy sin and be ashamed: Is holiness the image of the glorious God, are the beauties of it the splendour arising from the confluence of all graces? It is sin then to want it, ugliness and baseness to be a graceless 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 thyself in God's glass, how wouldst thou hid thy face? Whose image and superscription bearest thou, ungodly sinner? No other reply can be made but the Devils, nothing appears upon thee but sin, and sin is nothing else but the Devil in perspective, or in his natural image; children of the devil is the proper name that our Lord stamps upon ungodly men; and rightly his seed are they termed both for their birth, and likeness, if the confluence of sin make up the Devil's 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 holiness arise from the concurrence of all grace, hellish sinner, thou whose nature is inconsistent with any one grace, or the relish of it, see thy sin, thyself.  
2. Of thy misery be convinced, and be confounded; if holiness only be the preservative against doleful 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 soul with vain hopes, and whorish perfumes of mercy, get for thy carcase the 
r Regale unguentum appellatum, quoniam Parthorum Regibus temperatur. Plin. Not. Hist. l. 13. c. 2.  royal ointment, that beseems Kings, after that wrap thyself in Searcloths, and then be wound up in a sheet of Lead, and hue a Sepulchre out of the rock to lie safely in: And shall these commend thy soul to God? or preserve thy body from putresaction? Sin will spoil these ointments and eat thorough all these fences; The soul, the body, 
Prov. 10.7. Jer. 22.15.  yea the name of the wicked shall rot. Shalt thou reign, saith God to Coniah, because thou closest thyself in Cedar? Alas sin will spoil Cedar pales, one simple pale of holiness were better than all, but that thou hatest; thou shalt therefore stink alive, and stink dead: Thy soul is a forsaken thing, left of God to the spoil of Devils, and thy body shall rot in the prison whither thou goest, until both be clapped together into hell, Accurse shalt thou be and an abomination for ever, for thou art unholy.  
2. As thou art an enemy to holiness, so no less art thou to God himself: 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 spoil unto corruption; what is this to an unholy soul, hating God, and hated of him? It is sin more grievous to neglect and slight the Lord that is so gracious and faithful to his people, as not to give them to the least disadvantage under death; And judgement shall be aggravated to the weight of sin, 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 sovereign of death and hell shall give him up to the tormentors, 
Mat. 25.41.  he shall pass 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 arm 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 holiness, and thy unbelief makes thee a perfect sinner and perfectly miserable: thou canst want no sin that wantest faith, unbelief 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 privileges in death unto the Saint, than 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 believeth not is condemned already, He that believeth not shall never see life, but the wrath of God abideth on him, 
Rev. 21.8.  The unbelieved shall have their part in the lake that burneth with fire and brimstone: These dreadful things thy unbelief secures to thine unholy soul. What inscription leavest thou upon thy Tombstone when thou goest down into the pit? Unholiness, ungodliness, unbelief, there must be also death, rottenness, and everlasting perdition. What is thy Epitaph, Here lieth an unholy and unbelieving man? There also will God write, A Child of death, of corruption, and of hell. I speak not these things as a Judge unto you, O ye unholy souls, (The Lord awaken you and keep you from this bitter portion) but as a messenger from God to warn you, that ye may yet consider the things that concern 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 counsel than reprove or terrify. And thereunto I now descend.  
Saving counsel will not hurt but help, given rightly, 
Use 2.  and well taken from the truth's precedent: Brethren I exhort you in the name of the Lord, O that ye would obey, be wise for yourselves, and provide for souls and bodies against the day of parting, that in the day of darkness ye may have light, and neither sting of death, nor stench or Rottenness of the grave may fester your souls, or make your bodies an abomination unto God: Earthy provisions of Embalm, 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 Sovereign 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 yourselves with him before ye lie down in the dust, he is ornament, and Muniment, for comeliness that ye be not naked, and for defence that nothing can hurt you, the grave cannot corrupt the body, that he clothes: Believe in him truly and ye have him for life, and food, and raiment, & wealth, and strong ●●●…ity against the attempts of your most dreadful enemies: see a little more narrowly, what a fence he hath about him that abides in Christ: The Father, and the comforter, are always 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 terrify, or the grave Rot these, and drive them away? then Mayest thou fear too; but hell and death tremble before the Lord: It is enough, Christian, it is enough to see thyself in Christ, he hath tried the arm of death, and power of the grave, & hath subdued them to himself, and laid them under the feet of his believing members. If thou be yet without him, poor soul, thou art naked, and exposed to the fury of death and the pit, be advised therefore, and give no sleep to thine eyes, nor slumber to thine eyelids until thou canst say, Christ is mine, and I am his: An humbled, selfe-judging, selfe-abasing, and selfe-denying soul cannot come to him and be cast out; and if received secured for ever; 
joh. 6.37.  As soon may that holy son be deserted of God, and made a prey to the powers of darkness, as thy soul left in hell, or thy body given to see corruption in the pit: Only be sure to immure thyself 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 be incorruptible in thyself, than art thou safe against death's 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 again, 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 be attained unto, which makes us safe against the destructive power of the grave, though we do now die: This is that holiness so much commended, concerning which, This is my counsel, take care mightily, for the Being, and perfection of Holiness in thee.  
1. That it be in thee indeed: not form or show of Holiness will do good in this matter; Holiness in truth is the only sacred preserving thing, the reality where of must appear in the rice, nature, and fruits of it. 1. For its Rice, 
1 joh. 2.20.  see it be truly from the Holy one, from that Holy-son the head of the Church, from the holy Father the head of Christ, and from the holy spirit the ●●me of both, all is but the thrice holy God, no Holiness real but from him.  
2. For its nature that it bear conformity with his Holiness, that God may appear to be in thee of a truth in his Image and peculiar work: be 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 ways the power of holiness may give out itself, to bias, and turn them all to the holy one; This destroys fin, and brings forth fruits to none but to God: O that this golden oil might run in all thy veins, and seek thy bones, and fill thy bowels, and clad thy flesh about, death durst not hurt thee, nor Rottenness spoil thee:  
2. Let it not content only to be holy, but perfect holiness in the fear of God, to the most excellent beauties of it: see to the real concurrence of all graces in thy soul, 
2 Cor. 7.1.  as to the sweet order and disposition of them; Harmony is among graces, let not sinne put them out of Rank: Be it thy daily study and excercise to hold out the splendour of all, Shine in Imitation of thy God, strive to reach his glory in thy ways, Be holy as he is holy, even to sins utter destruction, corruptibility dyeth with that: Aim at this mark and follow after it, let ambition run to the highest to be 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 firmly the incorruptibility of Christ in the grave, he urgeth this authority, God said on this wise, I will give you the sure Mercies of David. In the prophet it is the Amen mercies, 
Esay. 55.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the rendering 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 endowments carried all in holiness, and will be their fence impenetrable by the curse of the grave. O then be Holy, be holy, brethren, be glorious in holiness, let it be your garment now, your winding sheet when you lie down, it will be glory in your life and victory in death it :  
3. Let saith also have its perfect work; if you provide well for yourselves against the evils of the dark habitation, and shadow of death. Ca●e in this matter I would commend mainly 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 show it to be Gods noble plant in the soul; these are the realizing, evidencing, and appropriating these saving receipts unto the soul. 1. There be great and precious promises for salvation, in the midst of the furious assaults of death and the pit, which have admirable virtue, if well applied, such are these, 
Esay 26.19. Hos. 13 14. joh. 11.26.  Dead men shall live, death shall be plagued for killing, and the grave destroyed for devouring, and whosoever liveth and believeth in me shall neverdye: These perhaps considered in the letter may seem either not to be, or not to be evident, or not to be a man's own, but thing remote or fare of. Now let savign faith come and work upon these, it will make all the sweethesse's of these to be in present, which seemeth either not to be, or to be long hereafter, to come, it will make them evident which otherwise cannot be seen, and it will give possession to a soul of all the goodness of them, unto which otherwise it is but a stranger: what a sweet security is this to a poor soul, to live in death, to vex and were out the grave, and never truly die or be corrupted? this safeguard will faith give out of God's promises, neither can law or curse prejudice or disannuall it: believe, O then believe the promises.  
2. God infinite, invisible, immortal, all-powerfull and only wise, 
Pro. 18.10.  is the Rock, the fortress, the Sanctuary of his Saints; 
Esay 8.14.  all his attributes shelter them in every storm fence them against fiery darts, and hid them from the bloody pursuit of that merciless one that hath the power of death: let faith work mightily on him also, to compass the Almighty, 
Heb. 11.27.  to make him seen that is invisible, to give propriety and interest in him that is immortal, wrap thyself by faith in God, put on his attributes, as garments of salvation while thou livest, and keep them about thee for grave-clothes when thou diest; God will not disdain to by they safety in the pit: and then death must destroy his glory and corruption eat through it, before they can come to de mischief 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 be the head of his Church, is death's king and the Graves commander, they are his conquered captive slaves, he keeps them shut up under lock and key; 
Revel. 1.18.  he hath they keys of hell & of death, were wethen but his confederates and member-Saints, how might we laugh at the from nes and spite of death, and slight the venom of the grave? 
joh 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 believe in God, believe also in him; He 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, he will no where fail 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 less will it draw him to accompany his saints in the deadly habitations, where he will keep them, and whence, he will never leave until he raise them out and no smell of the grave shall be upon them. obey these counsels, exerise faith in these, and live above death, ye shall never see corruption: but overcome death when ye die, 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? etc.  
Lastly, the sweet comfort of these golden truths may not be concealed from the Saints; 
Use 3.  the Lord hath given special charge, O comfort, comfort them, especially his afflicted ones, that are oppressed either with the sad thoughts of his absence, or fears of the fury of these last enemies: I dare not withhold the Cordials provided for these sick souls; 1. To you is comfort sent that are sick of Love, that lie commplaining of God's absence from you, or desertion of you, that long for, Cry for, wait for his return, and presence, saving, O when will he come and appear to us? why doth he leave and forsake our souls? Refrain from these complaints ye holy ones, God hath not left you, Then is a soul left indeed when it hath no desires after God; but here is no fear of Gods forsaking you, while your souls are restless in longing after him; wipe away your tears and look up, God is it nearer to you, than ye think: It was M●●●es ca●e once, she weeps for Christ, and all the while, he stands by her, and so is not unusual with the Saints, 
Joh. 20.15.16.  that are selfe-susoicious, to think upon every uneven step of theirs, God to be gone; It may be sometimes his comforting presence may be hid, and yet his sanctifiing presence continueth to enlarge your souls in desires after him, this is then better for you than that; Grace more needrull for you than Comfort: know this, dear souls, God cannot, God will not leave you, when you are dead, 
Heb. 13.5.  and will he 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, where sense faileth, and be assured as soon may he forsake Christ the Head-Saint (which is impossible) as you the member-Saints, whose souls delight in him: These good and comfortable words God speaks to your hearts, O receive them and be cheered, for they are true and faithful.  
2. For you that are sick with fear, is from fort here prepared; ye that are of a trembling heart, God faith unto you, be strong; ye that are fearful andshake at the terrors of the enemies of your salvation, be ye comforted; ye that often express your fears, one time or other we shall perish by the hand of sin, and be given up to death and hell: O how terrible are the thoughts of death? how ghastly the visage of the grave? woe unto us when we must descend into the pit: And why so fearful poor Saints? O that ye would make use of faith now, and take in the consolations of God. Can promises cheer the heart more than wine? can they secure invincibly against the power of sin, of death of hell? All these are yours. Hath Christ vanquished death and the grave? hath he made the gates of hell to break asunder, and conquered all the power of darkness? Doth he now laugh at death, and shake terribly the grave? He is yours, his holiness yours, his conquest yours, his triumph yours, and his dominion yours: Death and hell lie at his feet, and at your feet also: O lift up your heads, and rejoice ye holy ones in this lot and behold yet more: Can the Almighty forgive sin? can he blot out transgression? can he undee the pains and chains of death? can he stop the grave from devouring? and bring the prey out of its Mouth out of its Bowels? can he chain the devil, and make hell not to be his? This God is yours, ye that have obtained that holy and precious faith, ye are his holy ones, and can he leave your souls in hell, or sufler his holy ones to see corruption? ye will take up better thoughts of God, and be comforted against your fears, if yelet faith work thoroughly on him: Be hold and speak confidently, 
Esay 50.7.8.9.  challenge the King of terrors as the Saints have done their terrible enemies before you. The Lord God will help me, therefore I shall not be confounded, I have see my face like a flint, I know I shall not be ashamed, He is near that justifieth me, who will count end with me? will sin, will death will the grave? let us stand together. Behold the Lord God shall help me, who will condemn me? shall these adversaries lead me in triumph? Lo they all shall wax old as a garment, the moth shall eat them up: poor death, poor grave, the moth shall fight with you and consume you: should the saints than fear to encounter with you? God will deliver you into their hands, and like old motheaten garments shall they tear you and come out. Live then above fears ye Saints, in the shadow of death, fear no evil, for God is with you, Leap for joy, and be glad at the remembrance of his Holiness.  
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 cross blasts that may meet you in the world, ye are Gods anointed, his holy ones, holiness is your Cognizance, which as it hath the nearest likeness and is the Image of God, so it hath the highest place of dignity next to God. Holiness sets up jehova above all, that is his glory wherein he is exalted above all creatures. None can abase the holy one of Israel, next to him is his holy child, jesus, Holinsse advanceth him unto his Father's throne; and in this head are all the Saints, Holiness makes them fit upon his throne. Be glad then and rejoice in what God hath done for you He hath created you Holiness to the Lord; Mighty Princes hath God made you, over sin, death, the grave and hell; The powers of darkness may puff at you, but ye shall trample them under foot. Sat down then every of you, glory in your portion; and in the thoughts of ensuing grapplings with death and the grave, sing with David with Christ, My heart is glad, my glory rejoiceth, my flesh also shall dwell confidently: For thou wilt not leave my soul 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.   

Useful observations upon the life and death of Mr. William Crompton, the Reverend and faithful Pastor of the Church of Lanceston Cornwall.  
I Have another text, and another Sermon for you, before I dismiss you, the one is our dear and Reveredn Brother now interred, the other will be fruitful Collections from his life and death imitable by us all: I confess my judgement is, that these Pulpit-speeches of the dead as generally used, do very much hurt in the hearts of many, yet I dare not be injurious to the Holy, to conceal that honour which God himself hath cast upon them: In the present what I speak, I shallayme it more to your instruction, than the deads' commendation: though it cannot but make his name a sweet savour. I omit the usual preface of place, birth, and parentage: I begin with him, where I find him beginning with himself, 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 speak not by rote, I may let the world know, that not many hours before his death being under some conflicts, and not able much to speak, he delivered unto me his Bosome-day-booke, wherein he said he had ripped up his heart (and so he had indeed) desiring me to return after some consideration my judgement of him and it; I did so, as I could; As for him I am persuaded such thorough dealing with a man's own heart as was there discovered, cannot be expected but from a soul in Christ. It pleased the Lord to speak peace to him in the Answer: And for the Book, being as his conscience the book of secrets, ● thought it fit, it should have its funeral with himself, 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 faithfulness to commend some things thence of public use, that they may do good to others: No other shall I touch, and those I shall divide it to two branches, 1. Such notable things as concerned himself in the way of Christianity. 2. Such as note his carriage and respect to others.  
I. Concerning himself, I find these things remarkable under his own hand, which may testify the life of Christ, and the power of godliness.  
1. A care to look 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 be in a sickness which God laid on him September 1631. at which time it seems sin appeared more ghastly to him, and Christ more desirable, in that he gins his reckoning of returning from that term. I mentioned this, nor that I think he was not converted till then (as hath been misreported) for he gave good proof of God in him long before that time, but I aimed only at this use in it for ourselves, to make us wary how we trust our conceited conversions; A storm may shake us out of all our self-confidences, nay make us mistrust whither any thing be true in us at all, it is good therefore to look carefully to the laying of our first foundation in Christ.  
2. Upon this shaking an exact scrutiny and search of his heart and ways, from the first time that he could remember unto his present sickness: The birth of the body of sin with him, lively deciphered, his education at home, his life at the University, and his whole course in several places where since he lived.  
3. A strict and severe marking of every sin, whereof he found himself guilty by nature, or by Act from his Childhood to his very entrance into the grave described, as they were committed against every Commandment.  
4. A very deep aggravation of all these sins upon his own soul, from knowledge, from mercies, from rods that God had used as bars in the way to sin, and yet he had leapt over them, and that with the bitterest expressions that sin can be styled by, he spared not sin in himself.  
5. A bitter contestation against hatred of and sorrow for sin, in the discovery whereof, me thinks he wrote as if his pen had been dipped in tears of blood. O those impartial selfe-judgements, dismal tremble of heart, and grievous burdens of soul, under which he groaned to the last!  
6. An unsatisfiable hunger and thirst after Christ, and the manifestation of God in him to his poor soul; His written pant and breathe after God, did imitate david's, the panting Hart did not more bray for waters, nor the thirsty ground more gape for moisture, than his soul did, to receive some drops of mercy in Christ.  
7. A most gracious bent of heart in most earnest desires to be as much purged, as pardoned, and that sin might be as much subdued, as for given, peace any way did not content him but peace with grace, and that God would so speak peace, that he might not turn again to folly.  
8. Constant use of means ordinary, and extraordinary, for the mortification of sin and growth in grace, and amongst the rest monthly fasting and humiliation, wherein he found no small advantage.  
9 An Holy indignation at himself, and revenge upon himself for time unfruitfully spent, wherein he conceived he neither did, nor received good: Godly sorrow wrought much of this in him, and he lost not by it, growing more watchful, and more skilful to improve all seasons of Good, and to redeem time that was lost.  
10. Unwearied perseverance in this godly thriving course, even to a few days before his death, until weakness laid him in his bed, the forerunner of his grave. See the man and judge severely, are not these the Characters of a Christian? Thus he continued a self abasing, and a Christ exalting soul. Thus he conversed within.  
2. Touching his Christian deportment to others, I shall in short declare it in this threefold respect which he had to others.  
1. To the Churches of Christ, both at home and in foreign parts, an exact observation of all memorable occurrences both good and evil in them, that he might be suitably affected with them, either praying or praising God for them. Deep thoughts of sorrow he expressed upon Germanies desolations and great fears of the pouring out of God's indignation upon our own Land, strong Cries and Tears to turn away judgements, joy and thanksgivings upon hopes of refreshing to the Churches of Christ among us, and one thing among the rest I may not pass, when he enters upon the Register of this year's mercies, he gins it with this title in Capital letters, ANNUS MIRABILIS. 1641. and so it is, A wonderful year of God's mercies to England.  
2. To his fellow Christians that were of his flock or otherwise, a strict notice of their weaknesses, troubles in mind, temptations, or other afflictions in divers kinds, that he might have a fellow-seeling as a Christian, and pastoral bowels as a Minister to them, to be weak with them that were weak, and tempted with them that were tempted, that he might help to bear their burdens with them, and so fulfil the law of Christ.  
3. To his enemies it was his reach to be like minded to Christ, to do them good for all their evil, and to seek it for them with his whole heart. O sweet petitions, and strong cries have been registered for them, that have despised his Ministry, and reviled his person. I hope God will remember them, if they belong unto him, if not their storming at his goodness, and the relation of it, will argue but the greater malignity of their sin, and leave them in a more inexcusable condition. If this be the Christians Cognizance to love them that hate him, and pray for them that despitefully use him, let him be well accounted among the assembly of the Holy.  
2. If we consider him as a Minister of Christ, these things I have observed that may not be unfruitful to us, and were no blots in him.  
1. His humble and heart-afflicting confession, that at his first entrance into the Ministry, his aim was more to seek himself and his own, than to serve Christ, and seek his glory. It may be no needless or unuseful Item to his brethren in the Ministry, we that live may do well to take an hint from hence, for a search of our ends in undertaking this sacred function; It is rare if we be not deep in this transgression; and if so, it is no shame to be plain in our confessions, and deep in our Humiliations for it: our gain it will be if we awake, and in sincerity now begin to serve the Lord Christ.  
2. His selfe-condemning for the best of his performances in the work of his Ministry, looking upon himself as an unprofitable servant in all: Such passages were usual in his own daybook. This day I preached weakly, carnally, with much corruption, etc. O how good is it to be a self denying Man, a selfe-denying Master? But Lord, how hard is it to have any thing and deny himself in all, yet must we strive.  
3. The good proof which he made of his Ministry in the time allotted him; I shall but touch the evidence of this in these particulars: 

1. In his abilities humane and divine; His works have shown this; and among others his worth approved by that famously learned King James, who being called before his Majesty as a delinquent, in delivering a false view of some of S. Augustine's works, was yet dismissed for his sufficiency with a Scholar's reward: This may silence detractors in that respect, but his proficiency in the knowledge of the mystery of Christ, was eminent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nys. in Orat. in laud, Fra. Basil.  however he judged himself nothing in all, & in the sound judgement of truth a Mountain not a reed to be shaken, as one said of Basil.  
2. In his diligent and indefatigable study to do Christ's work carefully and faithfully, as becomes the Work of such a Master, he feared the curse of doing Gods work negligently, it is good thus to fear.  
3. In his tender bowels and affection to those souls over whom God had set him: How did he watch for them, pray for them, and carry them in his heart daily with desire to save them? poor souls ye know not your lesse.  
4. In his constant labours and travails to form Christ in the hearts of his people, by unwearied, faithful, powerful preaching of the Gospel: In this way as he was laborious, so he was skilful too; 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. 10.5. in orat in Barl. Mart.  As he said of one Barlaam a Martyr, he was a good Archer, he shot his arrows in the air, mighty words, and broke the Devil's ●ankes. No less hath he wounded, spoiled, and scattered the devil's forces, by the effectual preaching of Christ in the place where God hath set him.  
5. In his fervent desire for a good provision for his people after his departure; that a Pastor after God's heart might be sent to feed them.    
In these ways was his life, since he began to live, wherein he approved himself an holy Man, and an holy Minister, labouring to perfect Holiness in himself and others; He was no less a saint dying than living: See his descent to the grave.  
Perseverance crownes a Christian, it was his glory to be perfected in the spirit as to begin in it. I shall but note these things toward his end.  
1. His patiented submission unto, and welcomming of God's rod unto him. It was his choice, Love and chasten me, afflict and purge me my gracious God.  
2. Holy care to make good use of God's corrections, to consider his ways, to hear the rod, and him that had appointed it, and to learn obedience by the things he suffered.  
3. Great struggle under bitter temptations, made something heavier by his disease, yet Grace was sufficient in the midst of all, and by saith he obtained victory in Christ, glorying over his Tormentors.  
4. Constant profession of faith, at his death sealing the saving truths of Christ which he had preached, living and dying in the love of them: and whilst sweet counsels and hearty prayers to, and for them that were conversant about him: as for the Church of God, he spent his short breathing time, until his spirit returned to God that gave it. Cast all up, and the sum in Charity must be, in life and death he was Gods holy one, therefore will not God leave his soul in hell, nor suffer him to see corruption in the pit. Let me but touch our duties toward him, in three words and I have done.  
1. Let us lament him, there is cause if we know our loss; 
Psal. 12, 1.  It is David's cry, Help Lord, for the godly man ceaseth: So many gaps are made for wrath to break in, as there are holy men taken from us. Here is dead an holy man, and an holy Minister. It was Jerusalem's trembling, when good Prophets were cut off; It should not be our rejoicing, The burial of a Nurse with Jacob hath a sad Monument, her Sepulchre is called Allon Bachuth, the oak of weeping, 
Gen. 35.8.19, 20.  she died not unlamented; A Pillar of sorrow is raised for Rachel his wife upon her grave. Nay, jacob himself an old Saint dying among strangers wants no mourners, at the floor of Arad the Egyptians made such a bitter lamentation that the place bears the name Abel Mitsraim, 
Gen. 50.11.  the mourning of the Egyptians. Natural affections become men, gracious affections should be in Christians (though not to mourn as without hope) yet to mourn greatly at the fall of such a Saint, such a Minister, such a Pillar in the house of God.  
2. Let us Imbalme him, 
Eccles. 7.1.  at least spread his own confection on him, his good name is a precious ointment, Holiness hath made it so. Give him his due then, as David to that Worthy, Dyed Abner as a fool dyeth? So say we, 
2 Sam 3.33.  died this Holy one, as a sinner, as a sot? no but as a Saint, giving up his spirit in Faith into the hands of a faithful Redeemer. We may set it on his grave here lies an Holy one.  
3. Let us imitate and follow him, as he followed Christ: as he said in his speech upon a dead martyr, 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ibid.  we come not so much to commend him, as to be bettered by him, in the imitation of his right ways. Hear Christians and Ministers, there is a Copy for you both in this deceased Saint: ye his flock and hearers, writ after him in selfe-examination, search, judgement and aggravation of sins, no less in try all of Graces, and of your conversion: Walk after him in godly Sorrow, Repentance, Faith, Holiness, and Time's redemption: Good fruit will then appear in your lives, and sweet comfort in perseverance to death; Keep ye a daybook also for your souls, that your accounts may be in readiness, when your Lord shall come.  
And we his Brethren in the Ministry may not disdain to be followers, where we have not been leaders: let us now bethink ourselves, that we are called to seek Christ's and not our own; Dig we by study into the Mystery of Christ, preach we the Gospel painfully, faithfully, constantly: Love we the souls for which Christ hath died, and account it our glory to be sacrificed upon the service of their faith: so shall we die peaceably in conscience of our innocency from the blood of souls; 
1 〈…〉 5 4  And when the chief shepherd shall appear, we shall receive a crown of glory that fadeth not away. To all and for a close; Be ye holy, shall I say, as he was holy? Nay, I set you an higher Copy, even as God is holy, strive to reach it, though ye come short in the truth, in the beauties of holiness; Ye hear your honour, Death and the Grave shall be your slaves, and ye Lords over them, while ye seem to lie under their power. There is no fear of dereliction by God, nor corruption to betid you; Nothing can separate between you and Christ, nor between Christ and God. After his sufferings he is entered into glory, and now is in the holiest of all, appearing for you as your forerunner, ye also his Member-Saints shall follow him in this path of life, and when this dark vale shall be drawn aside, then shall ye enter into the high and Holiest place, to be perfected in the vision of the Thrice Holy God, in whose presence you shall have fullness of joy, and at whose right hand you shall have pleasures forevermore: All which the good Lord grant unto us, through Jesus Christ our Lord. Amen.  
FINIS.