Living Loves Betwixt Christ and Dying Christians

The Licencer's Epistle to the READER.

IT is reported in the life of Ambrose, that when he heard of the death of any holy Ministers, he would weep very bitterly. The like I read of Philo, that when he came into any Town or Village, and heard of the death of any good man there dwelling, he would mourn exceedingly, becau • e of the great loss that place and the whole Church of Christ had received thereby. How much more cause have we of this age to lament our condition, who have in few years lost so many precious Saints, and so many Reverend, Learned, and godly Ministers; Surely this sad providence of God speaks with a loud voice, that miseries and calamities are hasting upon this Nation. For the righteous perish ( saith the Prophet ) and no man layeth it to heart, and merciful men are taken away, none considering that the righteous is taken away from the evil to come. Thus Austin died a little before Hippo ( wherein he dwelt) was taken. And Pareus, before Heilderbergh was sacked. And Luther immediately before Germany was overrun with wa • and bloodshed▪ And now of late years many eminent Lights have been extinguished in this Nation, to fore signify the great darkness that is coming upon us. Amongst which, I cannot but reckon my revere • d brother Mr. Jeremiah Whitaker, at whose Funeral this ensuing Sermon was preached. If I should enter upon his commendation, I might truly say what Nazianzen doth of his sister Gorgonia, That I have more cause to fear least I should speak below, then above the Truth; for he was a burning and a shining light in this our Israel; a Messenger and an Interpreter, one among a thousand; a Bezaleel in God's Tabernacle, a true Nathanael, that by his integrity, humility, constancy, charity, publicness, and peaceableness of spirit, and by his diligence and faithfulness in preaching the Gospel, made his life both amiable and desirable. He was (yet not he, but the grace of God with him ) 〈 in non-Latin alphabet 〉 . And though I will not say what Nazianzen saith of Athanasius, that to commend him, were to commend Virtue, because all Virtues were contracted in him; yet this I will say (which is also said of Athanasius, That he was) 〈 in non-Latin alphabet 〉 , An Adamant and a Load-stone. To all that conversed with him he was as a Load-stone to draw their hearts to love him: but in the cause of God, & in reference to the truths of Christ he is as an unconquerable Adamant. He was a Jeremiah both in mourning for and witnessing against the sins of the times. He was a second Whitaker, though not so eminent in learning as to be (what is said of him ) Mundi miraculum, Academiae oraculum; yet he was (which is also said of him ) sound in the faith, one that had no private opinion, that did not in veteri viâ novam semitam quaerere, seek out new paths of his own, but kept the old way and the old path, That had a great wit without any mixture of madness.

It is very disputable to me, whether he preached more by the heavenlynesse of his Doctrine, or by the holiness of his life. Sure I am, he had this peculiar dispensation, That he preached as effectually by his death, as by his life or Doctrine. For the manner of his sickness and death speaketh to all that saw it, or shall now know it by reading this Sermon.

1. That the best of men are subject to the worst of Diseases: That all things come alike to all, that no man knoweth love or hatred by all that is before him.

2. That though the Lord cause his chlldren to pass through the waters and through the fire, yet he will be with them, so as the waters shall not overflow them, nor the fire burn them. Though they are troubled on every side, yet they are not distressed; though perplexed, yet not in despair, though persecuted, yet not forsaken; though cast down, yet not destroyed. For so great was the patience that God measured out to this our dear Brother, that though he groaned, yet he never grumbled; though he often mourned, yet he never murmured; nay, though he often roared by reason of the greatness of his pain, yet he always justified and magnified God; and this he did so constantly, and in such a degree and proportion, that as it is said of Job, so it will be said by the Saints that succeed us, for their mutual consolation and encouragement; Ye have heard of the patience of Whitaker: He had an ulcerated flesh, but a sound and whole spirit, and that made him bear his infirmity; he had a stone in the bladder, but a very tender and soft heart; he had a body gangrened, but a soul unbelepred with sin. I heard him often say with thankfulness, That under all his bodily sufferings, he had a blessed calmness, and quietness in his spirit; that God spake peace; that though he roared for pain, yet the devil was chained up from roaring upon him.

It was no small delight to me to behold the tears that were shed at his Funeral. Not that I was glad that there was such cause of sorrow, but to see (in these days, especially wherein the godly Ministry is so much undervalued) a Minister that neither lived undesired, nor died unlamented: of whom it may be said, as is of Stephen, That devout men carried Stephen to his burial, and made great lamentation over him. But I will not detein the Reader from beholding these things more largely related in the following Sermon, by one that was his fidus Achates, and as dear to him as Jonathan to David. The Lord sanctify this example to all that shall hear of it, and fit us his Ministers that supervive, to preach and live as he did, To fight a good fight, to finish our course, and to keep the faith, that so we may at last obtain a crown of righteousness which the righteous Judge will give at the last day to all that love his appearing.

THese are the words of Christ concerning Lazarus: and they speak 1. His relation. 2. His dissolution.

First, the relation was friendship, wherein we are to observe,

1. How far this friendship was extended, viz. both unto Christ, and to his Disciples, our friend. It is not my friend, or your friend, but our friend, both yours and mine.

2. That this friendship was acknowledged by Christ himself, not only while Lazarus was yet alive, but even now when he was dead, Our friend Lazarus sleepeth.

In the second part of the Text ( viz. Lazarus 's dissolution) we may note

1. The truth asserted ( viz. ) that Lazarus though a friend both to Christ and to his Disciples, yet he was dead.

2. The Metaphor whereby it is expressed, which is taken from natural sleep. He sleepeth.

3. The notice which our Savior took of Lazarus his decease. This he reporteth unto his Disciples, he saith unto them▪ Our friend Lazarus sleepeth.

Thus from this plain division of the Text, I proceed unto the observations which do from hence offer themselves naturally unto our consideration. And the doctrines will be six in number, viz. three from each part, into which the Text hath been divided.

[Doctr. 1] The first is this, viz. That there is a mutual friendship betwixt Christ and true Christians. Our Lord himself here calleth Lazarus friend. And that this friendship was mutual, it is evident from this history.

First, the love of Lazarus towards the Lord Jesus was witnessed by the many entertainments and hearty welcomes which he received at his house. And the friendship of Christ unto Lazarus is attested by his sisters, formerly, He whom thou lovest is sick, ver. 3. and by this our Evangelist; Jesus loved Martha, and her sister and Lazarus, ver. 5. And the Jews said, Behold how he loved him. ver. 36. yea our Savior himself in the Text calleth him friend.

Now as it was betwixt Christ and Lazarus, so is it likewise betwixt Christ and all real Christians; their friendship is mutual. The word friend expresseth love, and this love hath its vicissitude amongst friends. As tennis balls with rackets are banded and returned to and fro, so love amongst cordial friends hath its intercourse, it is received with acceptance, and returned with requitals. Greater love has no man then this, that a man lay down his life for his friends. This expresseth Christ his love to his Christian friends. Ye are my friends, if ye do whatsoever I command you. This speaketh the love and friendship of Christians to Christ. And you must know that this affection of love was not only betwixt Christ and some peculiar Christians, to Christ, as his Disciples and Lazarus; but betwixt him and all other sound-hearted Christians also. When he preached to a very great multitude of people, having warned them to take heed of hypocrisy, he useth this compellation, I say unto you my friends. And long before his incarnation, this was the language of Christ (the essential Wisdom of the Father,) I love them that love me. Whereas it is sometimes said of our friends, that they have only one soul in several bodies▪ it is most true, being applied unto Christ and singlehearted Christians. The Spirit of God dwelleth in them; and if any man hath not the Spirit of Christ, he is none of his.

As friends, being, in point of friendship, acted by the same principles, they will and nill the same things: So it is with Jesus Christ and those who are unfeigned friends unto him. As the Apostle Paul thus advised the Philippians, Let the same mind be in you that was in Christ; so he affirmeth of the Saints at Corinth, that they had the mind of Christ.

The obligations of love are so strong upon friends, that they can heartily say one to another, I am as thou art. The Lord accounted Abraham his friend, and it is considerable how God and Abraham being friends did communicate themselves, with their All unto each other.

As God by way of Covenant promiseth to be an all-sufficient portion unto him, to bless those who bless him, and to curse such who curse him, and to bestow Canaan (the land flowing with milk and honey) upon him: so Abraham gave up himself wholly to be at God's disposing, in regard of his habitation, to dwell where his Majesty would settle him; and in respect of his relations, to command his children and his household after him to keep the way of the Lord, to do justice and judgment. In this manner Christ and believers, they are for each others, with their All, even as for themselves. I am my beloveds (saith the loving, beloved Spouse) and my beloved is mine. They are the same 1. In their wills. As they in things most difficult and cross to themselves (in appearance) do say, The will of the Lord be done; So Christ is ready to speak unto them in reference to the regular motions of their wills, as once to the woman of Canaan, Be it unto thee even as thou wilt.

2. In their desires. As these are their breathings; there is none upon earth that I desire besides thee; So his desires are towards them. Not long before his departure from his Apostles, to evidence his desires of spiritual fellowship with them, He said unto them, with desire I have desired to eat this Passover with you before I suffer▪

3 And in their designs. As this is in their eyes and aims, that whether by life or death Christ may be magnified in them: So he will never turn from them to do them good, but will rejoice over them to do them good.

These are brief hints in reference to the doctrine, more generally considered. In the more distinct handling of it, both the branches are to be taken apart, and particularly to be discoursed upon.

And here give me leave to premise the reasons wherefore I shall discourse of this mutual friendship under the notion of love, in a latitude: viz. because, 1. The word Friend (as we already hinted) speaketh love. 2. In this History these phrases signify the same thing; viz. friend Lazarus, and Lazarus loved. 3. And the holy Ghost elsewhere useth these words indifferently, viz. friend, beloved.

The first branch of the doctrine is this, That real rightbred Christians are friends unto Christ His endeared Spouse speaketh this openly; This is my beloved, and this is my friend, O Daughters of Jerusalem. Answerable whereunto is the language of the Gospel-Prophet, a song of my beloved to his vineyard. Let it be noted that Christ is not looked upon and loved as an ordinary friend, but as a friend extraordinary, either a friend already married, or one affected singularly with expectations of marriage. The virgins love thee. And indeed, none do love Christ sincerely, who do not love him singularly, superlatively. Let his own words be well weighed; He that loveth father or mother more then me, is not worthy of me; and he that loveth son or daughter more then me is not worthy of me.

This assertion is bottomed upon good reason, because Christ both in his own personal excellencies, and communicated advantages, is infinitely better then any creature with its fairest amiabilities whatsoever.

Now this their love is not blind, but it aboundeth in all judgment and knowledge, as will be manifest by these four reasons following.

[Reason 1] Because of his incomparable, unparallelled beauties. This account his dear Spouse giveth of her strong inflamed affections; My beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine gold. And having metaphorically commended him from the head to the foot, she thus concludeth, This is my beloved, and this is my friend.

His graces which are like to a most fragrant perfume, do in am our the hearts of all them who are truly spiritual. Because of the savor of thy good ointments, thy Name is as an ointment poured forth, therefore do the Virgins love thee. And in the song of conjugal loves, this is rendered as the reason of those sparklings, Thou art fairer then the children of men. As there was not among the children of Israel a goodlier person then Saul (from the shoulders upwards he was higher then any of the people ) So Jesus Christ doth wonderfully over-top and exceed in all rich endowments, the most amiable creatures in the world. And as in all Israel there was none to be so much praised as Absalom for his beauty (from the sole of his foot even to the crown of his head there was no blemish in him ) and this might be some reason of David's great love towards him:) So in the Lord Jesus, there are perfect beauties without the least blemishes: He is altogether lovely. No wonder therefore that wise, knowing Christians do choose and value, and embrace him with vigorous loves.

[Reason 2] Because of his famous, magnanimous undertakings and adventures as Mediator, that he might at once advance his Fathers glory, and the happiness of his Elect.

We read that Jonathan's soul was knit to the soul of David, and that he loved him as his own soul, because upon a Duel he had encountered and conquered the Monster Goliath, who had blasphemed God and vilified his people. Now this service was low and inconsiderable, being compared with Christ's renowned exploits, who hand to hand combated with the devil in the wilderness for the space of forty days, who spoiled principalities and Powers, made a show of them openly, triumphing over them in his cross; Who did bear up bravely against the power of darkness to be quelled under the weight of divine justice to be satisfied, and under the flames of his Fathers displeasure to be quenched. These and the like rare actings of Christ being pondered by Christians do draw forth their hearts in friendship towards him. He himself saith, Therefore doth my Father love me, because I lay down my life. And how can new-born Christians, partakers of the divine Nature, be otherwise affected upon the same account towards their blessed Master?

[Reason 3] Because of their manifold rich receipts from Christ. David's heart giveth out loves to the Lord, because upon his prayers he had delivered his eyes from tears, and his feet from falling. Now Christ hath rescued his people from wrath to come, and that without respect to their requests, yea before they sought him.

Our Savior himself giveth this as the reason wherefore the sinful woman loved him, Many sins are forgiven her, therefore she loved much. And Jonathan by this Argument laboreth to win Saul's heart towards David, Because the Lord by him wrought a great salvation to all Israel.

In this respect the Apostle Paul was rationally under the constraint of commanding Loves to Christ, because of quickening grace received by his death.

Now if I should here discover our large enjoyments from Christ, it would abundantly appear to every ingenuous soul, that there is sufficient cause wherefore he should be accounted and affected as an incomparable friend.

By him we are delivered from sin and hell (as is hinted even now) from the curse of the Law, the hater of God, the deadly snares of the world, and the poison-sting of death. We are blessed with all spiritual blessings in heavenly places. We are accepted in the Beloved. He is made unto us Wisdom, Righteousness, Sanctification and Redemption. And all the Promises of God are in him Yea, and in him Amen. How rationally therefore doth living love to Christ spring out of this root?

[Reason 4] Because of their full expectations from him for the future, even unto soul-satisfaction, and that to eternity. Many cheering cordials are handed to Christians from Christ here upon earth; in which regard he doth lie as a bundle of myrrh between their breasts; but he reserveth the best wine for the last. Whatsoever for kind, or for measure the believing Christians comforts are here, yet to be with Christ in heaven will be far better; and this, this in glory is looked for through Christ. This consideration causeth their love unto Christ to break forth in a great flame. Let the words of the Apostle be weighed for the evidence hereof, who having spoken both of the Inheritance incorruptible, and undefiled, that fadeth not away, reserved in heaven, as also of the assured Perseverance through God's Power, and all this by Christ, he adds, Whom having not seen, yet ye love. Ingenuous Christians duly weighing the worth of their future happiness, dearly purchased by Christ, and undoubtedly to be possessed by them through Christ, do hereupon practically conclude, that nothing can be imagined more reasonable then this, that they should love him as their special friend.

Thus from confirmation, I proceed to the Application of this Truth by way of Use; which I will propound under three heads; viz. 1. Information. 2. Examination 3. Exhortation.

[Use 1] Sad therefore is their condition who are not loving friends unto Jesus Christ. For doubtless though they be by profession, & in the estimation of others, true Christians; yet they are but only Slips in Christianity. As Judas, &c.

Our Savior speaketh roundly unto such: If God were your Father, you would love me. And if God be not their Father, they are questionless the devils children, children of the curse. How open and express are the words of the Apostle to this purpose? If any man love not the Lord Jesus, let him be Anathema Maran-atha. The heavy and lasting maledictions of God hang over the heads of all them who love not Christ. This is the great severity of God against such who are not friends unto Christ: and that the righteousness of his Majesty herein may be manifested, I wish that this may be minded, viz. that unfriendliness to the Lord Jesus in Gospel-times (wherein his excellencies & deservings are so fully laid open) doth proceed either from 1. Infidelity. Or 2. Contumacy. Either people hearing from Scripture of Christ's loveliness, do give God the lie to his face by not believing him, or else their disregard of Christ ariseth from malignity and stubbornness of will, though they yield to the report of his incomparable worth. And both these are daring, and God-incensing provocations.

Now if any shall be awakened by these flashes of God's anger, to inquire, Who are to be judged persons void of love to Jesus Christ? I shall refer them for satisfaction to Christ's own words, both the parable, and his exposition of it. The Parable is this, The Citizens hated him, and sent a message after him saying, We will not have this man to reign over us. And the Application made is thus expressed, Those mine enemies, which would not that I should reign over them, bring them hither and slay them before me. Therefore all such are proclaimed Christ's enemies, Christ-haters, (even by Christ himself,) who refuse to submit unto him as their Lord and King.

Its no uncharitableness, but judgment according to the Word of truth, to determine those to be no friends unto Christ, whose resolutions are rather to order their lives according to customs, human traditions, their own humors, and the practices of the multitude, then according to the commands and counsels of Christ.

[Use 2] It much concerns us all to examine our friendship unto Christ. To quicken this search, these things are considerable,

1. Because many profess much love outwardly, whose hearts affect him not unfeignedly. As David describeth some counterfeit Courtiers, whose words were soft like oil, when there were drawn swords in their bosoms: Never was Christ more in men's mouths with smooth language then now, when their lives speak treachery against him. Thus Judas calleth him Master, and giveth him a kiss, yet was no friend. Have I not chosen twelve (saith Christ) and yet one is a devil? What Sugered words did the devil use, when he designed the ruin of Adam, and of all his posterity!

2. Because the comforts of the Gospel do appertain to them alone whose love is without dissimulation. The Apostles benediction was this, Grace be with all them who love our Lord Jesus in sincerity▪ The rich privileges of grace are appropriated unto Christ's cordial friend.

3. Because Christ (whose eyes are like unto flames of fire ) doth discern clearly, all them that are false friends, though they pretend fair. We read of many who believed when they saw his miracles, but Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man; for he knew what was in man.

4▪ Because we cannot tell how soon we shall be called to the scrutiny. The Lord may be awakening our consciences, and setting them as upon a rack; propound that question unto us, which he asked Peter once, and again, and the third time, Lovest thou me? But though he should not deal thus with us in our life time, yet be sure we shall be examined upon our departure hence, for after death comes judgment infallibly. Therefore it will be our wisdom in the ways of self-renewing, to say as Job did, When God visiteth, what shall I answer him?

5. Because by serious self-reflections we may attain such full assurance of our love unto Christ, that we may with confidence speak with Peter, Lord, thou knowest all things, thou knowest that I love thee.

Having thus moved the examination of your love to Christ, I proceed to give in some discoveries of Christ's loving friends; and the rather because according to God's institution, we Ministers are set up amongst people to try their ways.

And the characters of love being many, I shall be the shorter in them all. True it is, that men's love burning in their bosoms, they many times better express themselves by sense then Arguments; yet God having in his word held forth manifold Signs of sincere love, it is our duty to make our use of them.

1. Love to Christ is always accompanied with hatred of sin. Ye that love the Lord, hate evil. And the Apostle his connection is observable, Let love be without dissimulation, abhorring that which is evil: The ground hereof is manifold. First, because Christ hateth all sin, he suffered death for sin, and is dishonored by it. Therefore it is not possible, that love unto Christ, and love unto sin should peaceably▪ lodge together in the same bosom.

2 Love to Christ is attended with care to prevent whatsoever might be injurious or displeasing unto him. Thus the loving Spouse layeth this command upon all under her Authority. I charge you that you awake not my Beloved till be please. In like manner Jonathan's love pleadeth with Saul for David's life. Let not the King sin against his servant, against David: wherefore wilt thou sin against innocent blood, to slay David without a cause? And Jacob's affections did project the preservation of his near relation from ruin. Hence it appeareth therefore, that people of Gallio his temper, do not love Christ, who care not what wrongs are done to Christ, in the liberty or purity of his Ordinances and comfort of his servants, if themselves can sleep warm in their own well-feathered nests.

3. Love to Christ discovered itself by solicitous enquiries after the mind of Christ, fearing least through mistakes he might be provoked. How inquisitive were his Apostles to know his pleasure in all particulars, relating to the Passover? The Disciples came unto Jesus, saying, Where wilt thou that we prepare for thee to eat the Passover? And how t • morous was Abraham (God's friend) lest he might by overmuch boldness incense him, when he was mediating for Sodom! Shall they therefore be accounted friends to Christ who walk at all adventures, without any fears of his frown, or enquiries after his will?

4. Love causeth flowings forth of thoughts upon its object. The beatings of the pulse are according to the heat in the heart. In the Song of Loves this is the first clause, My heart is inditing of a good matter. I speak of the things which I have made concerning the King. Sparks do not more naturally arise out of a flaming furnace, then musings upon Christ from the soul which is fired with loves towards him. With how much intention, frequency and steddinesse do people think upon the persons and things which are greatly loved! This consideration therefore casts them off as no friends to Christ, of whom it may be truly said, in respect of diligent meditation, The Lord is not in all their thoughts.

5. Longings after Christ, together with satisfactions while he is ab • ent, are evidences of love unto him. The loving Spouse shakes off sloth, gets out of bed in the night, and goeth abroad to seek him whom her soul loved Neither ease in a warm bed, nor chamber▪ comforts, nor City-contentments could satisfy her. Her Beloved she must have, and her Beloved she will have, for she is sick of love. Love like the Load-stone is attractive, and the needle touched with it, will incessantly move till it stand directly Northward. In like manner will the heart which is well warmed with love to Christ: this is its language, Whom have I in heaven but thee? and there is none that I desire on earth besides thee. Give me Christ, or I die.

6. Contentation in the enjoyment of Christ doth demonstrate love: Some note this from the Greek word, which signifieth Love, viz. that wherein the heart taketh rest. When anything cometh to its center▪ there it is quiet and still: So it is with the heart which loveth God. This was David's meaning, as some Expositors judge, when he having expressed his love to God, speaketh thus in an holy Soliloquy, Return to thy rest O my soul. This rest the loving Christian attaineth in Christ by complacency and dependency. The Spouse leaneth (resteth her self) upon her Beloved, and he for delight is a bundle of myrrh between her breasts: whereunto the words of the Apostle suit very well, We have • o confidence in the flesh, but rejoice in Christ Jesus. For the soul which possesseth Christ, and knoweth what it hath, in having him, will say, I have enough, I have all, I need no more; for in him all wants are either supplied or sanctified. In him justifying grace will make up all defects in service. And what is wanting in the streams of creature enjoyments, is given in with more sweetness in the full fountain of his Al-sufficiency.

7. Communication of secrets speaketh friendship. Haman doth unbosom himself to his friends, by laying open unto them all his concernments, both cross and comfortable. And Christ bids him who was dispossessed of a devil, Go home to thy friends, and tell them how great things God hath done for thee.

We can put that into a friends bosom which we would not have blazed abroad in the world. Thus Christ's friends do tell him of all their troubles, fears, wants, temptations, lusts, as also of their comforts, receipts, experiences; upon all occasions they step unto him, and he knoweth from them by prayer how things go with them, whether by encouragement or discouragement in their course.

I here remember the speech of Samson's wife, when he concealed what she desired to know, How canst thou say, I love thee, when thy heart is not with me? And doubtless our estrangement from Christ, in not laying open ourselves upon all occasions before him, doth more then intimate our unfriendliness.

8. Readinesse to comply with Christ's command will undeniably prove that we are his friends. Our Lord is often upon this Argument: You are my friends if you do whatsoever I command you, He that hath my Commandments and keepeth them, he it is that loveth me. If any man love me, he will keep my words. Thus Abraham made it manifest that he was God's friend, by being ready to offer up Isaac upon his call. And the Apostle speaketh of the labor of love, because love will not withdrw from any work, wherein God seeth cause to employ his friends. The woman who loved Christ much, will wash his feet, and wipe them with the hair of her head. This is the language of Love, I account no work too mean, wherein I▪ may serve Christ.

9. Love is content to be at any cost for Christ. Hearken unto the expressions of the loving Spouse, At our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved. And I would cause thee to drink of spiced wine, and of the juice of Pomegranates. The best of all kinds, and the best of the best is provided for Christ, if he be Beloved. She who loved much, brought a Box of ointment very costly. In like manner, whatever duties Christ's friends discharge, or whatever Ordinances they frequent, they are wont to say with David, I will not offer to the Lord that which costs me nothing. They scorn to give him the chaff and bran, when others eat the Kidneys of wheat. To be warm and vigorous in creature communion, and all a-mort, chil and cold conversing with Christ, is an abomination to Christ's friends.

10. Love is liberal and free, not grudging any kindness laid forth for a friend. This is the love of God, (saith the beloved Disciple) that we keep his Commandments, and his Commandments are not grievous.

When the most is done and endured for Christ, the soul saith, How little have I either acted or suffered for Christ? Oh that it had been more, Oh that it had been more! How little is all my service, how small are all my disbursements for Christ? When Jacob had passed two Apprentiships for Rachel, under a sour Uncle and churlish Master, wherein he had been pinched with cold, and parched with heat, They seemed to him but a few days, for the love he bare unto her. And when Jonathan had stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle, we read not of any repinings afterward; and the reason was, because he loved him, as his own soul▪ Christ's friends look upon him as deserving over and over again, infinitely more then they shall ever be able to requite, and therefore are troubled that Christ hath had so little service, never repenting that he hath received so much. They know that God giveth liberally and upbraideth not. Worthy Doctor Sibs was wont to say, Supposing a possibility of sorrow in heaven, this would be the grief of the Saints there, that they have done so little for Christ upon earth, from whom they have received so much.

11. Love maketh courageous for Christ. Everyone knoweth that St. Paul was Christ's cordial friend, which he expressed by his magnanimity. I am ready not to be bound only, but to die at Jerusalem for the Name of the Lord Jesus, for whom I have suffered the loss of all. Much was lost already, and life itself was now at stake, Let all go (saith Love) for Christ.

Love looketh upon nothing as impossible, or as too difficult to be undertaken. The fearful Hen will fly fiercely at the devouring Creatures which would devour her chickens; and the timorous sheep will turn head upon a mastiff dog, to secure her beloved Lamb. Love is strong as death, many waters cannot quench love, neither can the floods drown it. Mary, whose bosom was full of burning love to Christ, is a rare example of that metal and fortitude which love breedeth in Christ's friends. She seeking Christ's dead body, and meeting with the Gardener (as she imagined) she speaketh thus: Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. Neither the ghastly looks of a dead body could affright, nor the weight of it discourage her resolutions to bear it away. Though she was not able (good soul) by her own strength to carry such a burden, yet her love made her confident that she could do it, and therefore was resolved to undertake it.

12. All these forementioned actings and adventures of love in Christ's friends, do arise, neither only nor principally from self-advantages received from him, but from his excellencies, and respect to his honor. Because of the savor of thy good ointments, thy Name is an ointment poured forth, therefore do the Virgins love thee. And in this, Saint Paul centered as the last end of his love, that Jesus Christ might be magnified in him, whether by life or death; Whereas when Christ is looked after rather for loaves then for his divine loveliness, it's rather to be judged a trucking with him, then a loving of him. When men seek only to serve their turn of Christ, as it were by merchandizing, they may be called friends to themselves, but will never be reputed faithful friends unto him. This discovery lies inward and close in our bosoms: in which regard, the more cautiousnesse is needful, that we may not be deceived.

Lastly, and for our help in the former, I add this (as the conclusion of this search▪ upon which I have held you so long) That sincere friendship unto Christ, will raise rejoicings in our hearts upon his advancement, though this may seem to tend to our personal detriment. Here the words of Christ to his drooping Disciples, fearing that themselves should be damnified by his departure from them, are very considerable; If you loved me, you would rejoice because I said, I go unto the Father. John the Baptist is a rare instance to evidence this character of true friendship: for he being told that Christ was likely to carry away credit from him, returned this answer. He that hath the Bride is the bridegroom; but the friend of the Bridegroom, which standeth and heareth him, rejoiceth greatly because of the Bridegrooms voice: This my joy therefore is fulfilled. He must increase, but I must decrease. And the Apostle Paul was another example of this ingenuous love. Some (saith he) preach Christ of envy and strife, supposing to add affliction unto my bonds: Notwithstanding Christ is preached: and I therein do rejoice, and will rejoice. Make application hereof, and ask yourselves this question, whether you can be content that Christ should be set upon your shoulders, and that your credit should be cropped, rather then it should hinder his shine and prospect? can you lay yourselves down in the dust, that the crown may be s • t upon Christ's head? can you willingly be little or nothing in the account of the world, that Christ may be all in all among the children of men? By sincere answers returned upon serious considerations of all these foregoing particulars, you may be able to give a right judgment of your own estate, whether you be in deed and in truth friends to Jesus Christ.

[Use 3] The Use of Exhortation followeth: wherein I am to bespeak your love unto Jesus Christ. And O that I knew what Arguments to use, that I might prevail with you to become friends unto Christ. Might not the remembrance of the forementioned Reasons wherefore believers love him, being faithfully pressed upon your spirits, be hopefully operative for this end? Take into your consideration 1. His incomparable beauties. 2. His famous exploits. 3. Your former rich receipts. 4. Your future expectations from him: and hereupon command your souls to give in their answer, whether it be not reasonable that you should love Christ. But forbearing the enlargement of those heads, I will deal with you upon principles of self-love, to love the Lord Jesus. So many and so precious are the privileges belonging unto them who are thus affected, that David knew not how to desire more at the hand of God. Look thou upon me and be merciful unto me, as thou usest to do unto those that love thy name.

Shall I mention (and do little more then mention) some particulars?

1. Thus you shall work yourselves into Christ's bosom, (which will be no small advantage) I love them that love me, said our Lord long since. It is reported that Vespasian commanded a large recompense to be given unto a woman that fell in love with him, and ordered that it should be recorded, that such a sum of money was given upon that account. More beautiful will Christ be unto his friends. That I may cause those that love me to inherit substance, and I will fill their Treasures: Riches, substantial riches, substantial riches making treasures: and all this by the right of inheritance, shall be the reward of them who love Christ.

2. Hereupon you may confidently expect familiar fellowship with Christ and his Father, which is the Christians Heaven upon Earth, If any man love me, my Father will love him, and I will love him, and manifest myself to him, and we will come unto him, and make our abode with him.

3. Hence issueth assurance, that all events and exercises shall prove, spiritually advantageous. Also we know that all things work together for good unto them who love God. Every wind will undoubtedly bring in their profit, and their gain shall come in at every door.

4. And the Crown of glory is promised to them who love the Lord.

Now if you shall demand, How may we kindle the fire of love in our breasts towards Christ? I answer,

1. By informing yourselves from the Scripture concerning Christ his worthiness, both in his person, relations, and several Administrations as Mediator betwixt God and man. As this is his own advice, Search the Scriptures, for they testify of me: So by the manifestations of him, friendly affections are kindled towards him. Witness the experience of such who during their ignorance of Christ were so far from loving him, that they accounted the love of others groundless, yet understanding his unparalleled beauties, fell in love with him. This is open and apparent by comparing Cant. 5. 9. with ver. 10. to the end, and with Chap. 6. 1. The words being many, I refer you to the reading of them. The rich hath many friends (saith Solomon ) And are not all the riches of earth and heaven in Christ's possession and at his disposing?

2. By presenting often unto your view by meditation all things amiable in Christ. While I mused (saith the Psalmist) the fire burned. Looking causeth loving, The eye affect the heart: By blowing a spark becomes a flame. As Abraham's servant brought forth Jewels of silver, and Jewels of go • d to win Rebecca her heart towards Isaac; So should we spread before our souls frequently those things which are enjoyed i • Christ, that our hearts may be enamored with him. Ponder upon his own expressions, I love them that love me, and those that seek me early shall find me. Riches and honor are with me: yea, durable riches and Righteousness. My fruit is better then Gold, yea then fine Gold, and my revenues then choice Silver. Dwell upon these and the like considerations, and the Lord bless them to the end for which propounded, that your souls may flame forth loves upon the Lord Jesus.

The second Branch of the Doctrine followeth; viz. That Christ is a loving friend unto all true Christians.

Howsoever he here calleth Lazarus his special friend, and the Apostles were so accounted in some way of peculiarity, Henceforth I call you not servants, but I have called you friends. Yet this compellation, and this amiable relation belongeth unto all faithful Christians likewise. He loved all his own in the world; which is plain also, by that gracious invitation, Eat O friends, and drink O Beloved, wherein he intendeth to take in all living Christians.

Now if the reason be demanded, Wherefore Christ is so good a friend unto believing Christians? I answer,

[Reason 1] 1. Because they are peculiarly his own upon Covenant compact betwixt the Father and himself. The Covenant was primarily betwixt God and Christ, whereupon they were committed to his trust for the praise of glorious grace. And He therefore loved them because his own. This our Lord himself doth more then intimate in his most heavenly prayer, wherein expressing his respect to his Fathers honor, together with abundant love towards the Elect, he doth very often touch upon them as given unto him by the Father. And upon this account it was that he thus speaketh of the communion which he had with his Father before the foundations of the world were laid. I was by him as one brought up with him, and I was daily his delight, rejoicing always before him Rejoicing in the habitable parts of his earth, and my delights were with the sons of men.

[Reason 2] Because of the dear deliberate purchase which he made of them, that they might be brought in to friendly fellowship with him. It is commonly said, that the mother loveth those children most which cost her the most pain when she brought them into the world. The Prophet calleth the fruit of the womb, Beloved. And that is very considerable to this purpose which the Evangelical Prophet foretold of Christ, He shall see of the travel of his soul, and shall be satisfied. We are Christ's by redemption, and in this regard also we are his beloved friends, and highly esteemed by him above others, as the Prophet witnesseth, Since thou wast precious in my sight, I loved thee, &c.

[Reason 3] 3. Because of their spiritual troth-plight unto Christ. The Apostle speaketh of espousing the believing Corinthians unto him as their husband. And as this is done in loving kindness and mercy, so because of this relation, Christ is propounded as an example of great love. Husbands, love your wives, even as Christ loved his Church, and gave himself for it.

[Reason 4] 4. Because they are incorporated into Christ as members of his body mystical. As the body is one, and hath many members, so also is Christ. And upon this ground likewise is Christ's love to his people inferred, No man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord his Church: For we are members of his body, of his flesh, and of his bone.

[Reason 5] 5. Because all the revenues (as it were) of Christ's honor and reputation on earth, are raised from among believing Christians: for praise waiteth for him in Zion: and this is the seed which shall serve him. As before his incarnation they are called God's peculiar treasure, and his Jewels; so since his Ascension the Apostle Paul styleth them the Glory of Christ. And in this regard a principle of divine self-love doth incline the Lord Christ to be a friend unto believers.

For the illustration of this truth, know, that this love of Christ is fourfold; viz. 1. Of his eternal purpose. 2. Of Benevolence. 3. Of Complacency, 4. Of Compassion.

1. There is a love of divine good pleasure appertaining unto God's people: In this sense God saith, Jacob have I loved: and in the pursuit hereof the Lord in due time converteth them unto himself; I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee.

2. The Lord loveth them with the love of benevolence, communicating to them, together with himself and his loves, his All, for their comfort: Who loved me (saith Saint Paul) and gave himself for me. All are yours; and all things are for your sakes, saith the same Apostle. Christ himself being the heir of all things, both in heaven and earth, the fountain both of grace and comfort, brings along with himself all needful accommodations, terrestrial, celestial, whether they concern this life, or that which is to come. How liberal was God's love to Abraham his friend, giving all Canaan to him and his seed after him!

3. The Lord embraceth them with a love of delight and complacency, he himself having made them lovely by putting upon them his own robes and ornaments, both by justifying and sanctifying grace. This is taught by sundry expressions in that Song of Loves. The Kings Daughter is all glorious within, her clothing is of wrought Gold. Upon thy right hand did stand the Queen in Gold of Ophir: so shall the King greatly desire thy beauty. And to the same purpose doth the Prophet Ezekiel metaphorically hold for this truth, I washed thee with water, yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil: I clothed thee also with broidered work, I girded thee about with fine linen, and covered thee with silk, I decked thee also with Ornaments, and I put bracelets upon thy hand, and a chain on thy neck: And I put a Jewel on thy fore head, and ear-rings in thy ears, and a beautiful crown on thy head. Thus wast thou decked with Gold and Silver, and thy raiment was of fine linen and silk, and broidered work, and thou wast exceeding beautiful; and thy renown went forth among the Heathen for thy beauty, for it was perfect through my comeliness put upon thee, saith the Lord God. Therefore though the Elect themselves are rather loathsome then delightful in their unregenerate estate, yet being covered with Christ his righteousness, and adorned with the graces of his holy Spirit, they are friends in whom he taketh much delight. Hereupon the Church is called Hephzibah, for the Lord delighteth in her.

4. Christ expresseth towards them the love of compassion, sympathizing with them in all their sorrows and sufferings: in all their affliction he was afflicted. As in reference to his friend Lazarus, being brought to the place where he was buried, Jesus wept. And hence the Jews inferred this conclusion, behold how he loved him!

[Use 1] This makes much for the comfort of all truly gracious Christians, seeing the Lord Jesus is their friend. God intending to give David a cordial upon the death of his child, bestoweth upon him Solomon, with this assurance that he loved him, whereupon he was called Jedi • iah; And for the cheering of Daniel's heart, he was told once and again, that he was greatly beloved by the Lord. Now this refreshing reacheth all Gospel-Christians universally.

In the serving out of this cordial, I will briefly endeavor to lay before you

• 1. The Characters of Christ's beloved friends.
• 2. The comforts hence deducible for their relief.

First, for these signs of Christ's beloved friends, I refer you to the review and application of the particulars in the former branch of the Doctrine, for the discovery of such who are his loving friends. For this is most certain, that Christ loveth all those who love him. And I add these two further evidences of them who are beloved of Christ.

1. Those who are beloved of the Lord are called to be Saints. Two things are considerable in the quotation, viz.

That these Saints are not so titularly only (because so reputed and nominated among men;) but Saints in reality and practice, being persons whose hearts are separated from common pollutions, raised above creature contents, to mind the matters of God in good earnest: in which respect they are called his Saints devoted unto him peculiarly.

And this calling is not alone external (for thousands who continue haters of God, are called upon, to lay down their arms of rebellion, and to submit unto the government of Christ) but it is a calling internal and efficacious, conquering the soul to come in unto Christ, leaving all in resolution, affection, and endeavor for him. Therefore in the application of this, note, the Quere should be, which way the strongest stream of mind and will do run? whether sin—ward, world-ward, or Godward? and what is the greatest design, driven on by project and practice, whether to satisfy lusts, and to grow great in the world, or to conform unto laws divine, and to advance Christ's glory.

2. The Apostle Paul conjoineth faithful and beloved. Persons beloved by the Lord, are faithful to the Lord. And this fidelity doth evidence it self by two things especially.

1. By cleaving inseparably unto the guidance of God, when others are swayed by the multitude, swimming down the tide of times. In this regard in times of general Apostasy, Judah is said to continue faithful with the Saints, holding close to his will in holy worship, when Ephraim followed men's traditions and commandments.

2. By intending God's glory more then personal advantage in course of life and conversation.

And in this respect the Apostle speaking of the servants duty, doth place purloining, in opposition to good fidelity; that servant who purseth his Masters gain, he is not faithful. If these things were brought home by an unpartial application, how many would be found in these times not befriended by Christ, though they would be cried up as his chiefest favorites among men?

Secondly, the comforts which belong unto such whom Christ affecteth as his friends, may be considered under two heads, viz.

1. The quality	of his love towards them.
2. The efficiency

First, his love them ward, for quality is,

1. Most cordial. They are the dearly beloved of his soul. It is not lip-love, love from the teeth outward, but love from the heart-root.

2. Most large: it passeth knowledge, it exceedeth all dimensions. Whereas never greater love was expressed, then that a man should die for his friend. Christ commendeth his love as much more, because he died for sinners, and for enemies.

3. Most refreshing. This love is not only sweeter then wine, but also better then life, yea better then lives, as the Original imports. All the comforts of life natural and civil, all the comforts of the several ages and conditions of life are not comparable to this love.

4 Most constant; whom he loveth once, he loveth to the end. This Christ did cast in to cheer his Disciples, being to depart from them. No opposition, loss, or change whatsoever, can possibly separate beloved Christians from this love, which the Apostle mentioneth as a matter of high joy and holy triumph. Whereas Solomon telleth us, that a friend loveth at all times, and that there is a friend that sticketh closer then a brother; this may most truly be applied unto our loving friend Christ Jesus. This the Text suggesteth; for Christ did not only love Lazarus while he lived, but called him friend, even now when he was dead, Our friend Lazarus sleepeth.

Secondly, the efficiency of his love is admirably comfortable, to all such who enjoy it. For first, it worketh their deliverance from whasoever may be grievous and dangerous. He loved us, and washed us from our sins in his blood. And hence follows deliverance from the curse of the Law, and from the wrath to come.

Secondly, it procureth whatsoever may be joyous unto a spiritual heart.

1. He hath made us (upon this account) Kings and Priests unto God and his Father.

2. He feedeth the soul plentifully by the dainties of sacred Ordinances; Eat O my friends, and drink, yea drink abundantly, O my beloved.

3. This his love running through all providences, maketh blessings the more sweet, and supporteth the sinking soul under crosses. As Hezekiah 's recovery was the more pleasant, because God in love to his soul wrought it: so the Apostle puts this as a prop under a fainting afflicted Christian, that the Lord correcteth with paternal love.

4. And his love will prepare his beloved for glory. Christ loved the Church that he might sanctify it, with the washing of water by the word▪ that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it might be holy and without blemish. If unto all these (which I mentioned without enlargement) we add the complacency which he taketh in all communications of his love, it will be a great addition to their joy. The Lord will rejoice over thee, he will rest in his love, he will joy over thee with singing. God seemeth to take such content in his loving transactions them-ward, as though he desired nothing more.

Let the friends of Jesus Christ feed and feast themselves with these expressions and provisions of his love.

[Use 2] How should the remembrance of such rare refreshings belonging to them, who are the beloved friends of Christ, quicken endeavors in all sorts to gain a share in his friendship. To enforce this exhortation, I will cast these few thoughts into your minds.

1. Whereas Solomon telleth us (What every days experience also speaketh) that many seek the Rulers favor; Jesus Christ is the King of kings, and the Lord of lords, the only potentate unto whom all authority in heaven and earth is committed, by whom Kings reign, Princes rule, and all the Judges of the earth.

2. That it will be an high honor to be called God's friend. In holy story Hushai and Zabud have this title of respect put upon them, that they were the kings friends. And it will be for the everlasting credit of father Abraham, that he is recorded in sacred pages, to be the friend of God.

3. That Christ is and ever will be in favor with God, to make and to maintain our peace with his Majesty, though we frequently, and fearfully do provoke him every day. The inhabitants of Tyre and Sidon made Blastus the Kings chamberlaine their friend, when Herod was highly displeased with them, because their country was nourished by the Kings country. And is not our dependence more upon God? And do not we hourly give the Almighty great occasion to reject us, yea to take up arms against us? And is there any one, either on earth or in heaven, that can asswage God's anger, and procure his favor, besides Jesus Christ? Therefore should means be used to make him our friend.

4. The people of God conceiving hope that Christ regardeth us, they will be encouraged with the more affectionate confidence to pray for us in the times of our need. As the sisters of Lazarus making address unto him in the behalf of their dear brother, pleaded this, Lord, he whom thou lovest, is sick.

5. Hereby we shall be heartened with the more hope to apply ourselves unto God by prayer for ourselves. Our Savior suggesteth this in the parable of the man, who goeth at mid-night to his friend to borrow bread; he applieth it to encourage prayer.

6. Because all our creature-friends may either fall off by unfaithfulness, or forsake us by death or be forced from us other ways. This the doleful complaints of sundry dear unto the Lord recorded in Scripture, do declare: My lovers and my friends stand aloof from my sore, and my kinsmen stand aloof off, Lover and friend thou hast put far from me, and my acquaintance into darkness. Upon this consideration, the human prudence of the unjust Steward is commended, in projecting to provide friends against the time of need. How far our experience at this day speaketh our loss of creature-friends, viz. of some by death, and of others by an unfaithful deserting, I forbear to speak: But I do upon this consideration move your care to gain the friendship of Christ, who will love and live forever: Now if these arguments shall force resolutions in your bosoms to seek Christ's love, and thereupon means to attain it, shall be inquired after; I give these short directions.

1. Accept of God, and of Gospel-righteousness with him, by a self-outing, and a Christ-prizing faith. The Scripture saith, Abraham believed God, and it was imputed unto him for righteousness, and he was called the friend of God.

2. Upon the serious consideration of his worthiness, and hopeful expectations of happiness by him; labor to endear Christ unto your hearts. Although our love to him doth not merit his love, yet it will clearly make manifestation thereof unto our souls. I love them (saith he) who love me.

3. And (as an expression of your love) submit obediently unto his government, studiously conforming unto all his commands. This is his own promise which he will perform infallibly. He that hath my Commandments and keepeth them, he it is that loveth me, and I will love him.

[Use 3] The third Use is to be directed unto them whom Christ embraceth as friends with love, and they are to be persuaded unto real gratitude for his love. The Disciple whom Christ loved, having touched upon his incomparable love, addeth this doxology: To him be glory and dominion forever, and ever, Amen. From whence might be noted,

1. That the glory to be returned unto Christ for his love should not be verbal only, but real also, expressed by subjection unto his dominion.

2. That this obediential gratitude should not be confined to term of time, but extended unto eternity, forever and ever.

3. And all Christians should heartily give in their assent and attestation hereto by annexing their Amen.

In the amplification of this persuasion, I might call you back to the review both of the proof of this doctrine, and of the qualities and efficiency of his love, spoken unto, in the first Use: But that I may not tautologize by telling the same things again, I wish you to meditate upon these particulars which will yet further commend Christ's love, and may call you forth in thankfulness for it.

1. His love was primary to us, and ours secondary, succeeding it, as the effect and consequence thereof, we loved him, because he loved us first. If he had not fired our hearts with the flames of his love, we should never have bestowed one spark of spiritual affection upon him.

2. His love was free, when there was much loathsomeness, and no loveliness at all in us. When thou wast cast out in the open field, to the loathing of thy person in the day that thou wast born. And when I passed by thee, and saw thee polluted in thy blood, when thou wast naked and bare. Now when I passed by thee, and looked upon thee, behold thy time was the time of love.

3. His love worketh him unto a familiar conversing with them, which himself expresseth by feasting with them, He brought me into the banqueting house, and his banner over me was love; I will sup with them, and the, shall sup with me: and by acquainting them with himself, I will manifest my self unto them: as also by revealing his secrets, I have called you friends: for all things that I have heard of my Father, I have made known unto you. As also by conjugal embracings: His left hand is under my head, and his right hand doth embrace me.

Now if Christ's beloved friends, thankfully disposed towards him for his love, shall demand how their gratitude should be really discovered? I answer in the words of Solomon; A man that hath friends, must show himself friendly: which is done,

1. By a cautious declining of whatsoever may be offensive unto him; as the returning of evil for good is very sinful, and a practice prejudicial to ourselves, so is it taken very unkindly by the Lord. Thus David complaineth of Achitophel, (and as some conceive, Christ of Judas) My friend that did eat of my bread, hath lifted up his heel against me. As Caesar was most afflicted with the wound received from his own sons hands. And thou my son too!

Therefore upon remembrance of Christ's kindness learn to beat back temptations as Joseph did. How then shall I do this wickedness, and sin against the Lord

2. By an inseparable adherence unto Christ in days of deepest difficulty and danger. The servant engaged to his Master by his favors, is willing to have his ear bored, that he may dwell with him forever. Ruth upon the receipt of less love a great deal from Naomi her mother in law, taketh up this resolution, Nothing shall part thee and me but death. God forbid that ever we by our Apostasy should give Christ occasion to speak by way of reproach to us as Absalom did to Hushai (deserting David, as he apprehended) Is this thy kindness to thy friend? Why wentest not thou with thy friend? So be you sure that this one circumstance will gripe your hearts with great grief for your backslidings. As Peter in this regard wept bitterly, because he had denied, and deserted Christ, so good a Master, so well deserving a friend.

3. By unfeigned love unto all them, who are the beloved friends of Christ▪ This is the inference of Saint John, from this consideration under discourse, that therefore we ought to love one another, and we ought to lay down our lives for the brethren. But of this more in the doctrine following.

[Doct. 2] That all Christ's friends are mutually loving friends unto one another. As Christ here saith not, my friend, but our friend Lazarus, thereby intending to declare the friendship which was betwixt Lazarus and his Disciples, as betwixt himself and Lazarus.

In the proof of this doctrine, I will point at two particulars (which I conceive this instance under hand may hint.)

1. That there is friendlinesse and love amongst all good Christians. In this respect the Apostle Paul in his Epistle to the Ephesians, joineth their faith in Christ, and their love to all Saints. And in his Epistle to Philemon, he connexeth his love to Christ, and his love to all Saints. Yea, our Savior maketh this the livery whereby his servants may be distinguished from others. By this shall all men know that ye are my Disciples, if ye have love one to another.

2. That there is a peculiarity of friendly respect in Christians unto Christ's Ministers, as here in Lazarus towards Christ his Apostles. This is observable in the Letter sent from Jerusalem to Antioch, wherein their expression of special love is recorded; viz. Our beloved Barnabas and Paul.

But I will not deal with the Doctrine in both these branches distinctly. The handling of it more generally (for brevity sake) shall be alone undertaken.

And the Reasons of the point are four.

[Reason 1] 1. Because of their relation both unto Christ and amongst themselves. They stand related unto Christ as his subjects, servants, children, Spouse, Members, (which, all will acknowledge, and therefore needeth no proof.) And hence issueth love. As David was ready to show kindness to the house of Saul for Jonathan's sake.

And among themselves they are related many ways most nearly. They are brethren, and the brotherhood is to be loved. And they are fellowmembers, and therefore to have mutual respect one to another.

[Reason 2] 2. Because of Christ his express command, which is repeated, and strengthened with his own example. This command we have from him, that he who loveth God, loveth his brother also. A new Commandment I give unto you, That ye love one another, as I have loved you, that ye love one another. And again, This is my Commandment, That ye love one another, as I have loved you.

[Reason 3] 3. Because of the image of God engraven upon them, expressed by their holy conversation.

The Apostle John asserts this, That everyone who loveth him that begat, loveth him also that is begotten of him. Because the child is the picture (as it were) of his father, therefore beloved for his fathers sake.

I here forbear to discover how Believers begotten again by Christ (as the everlasting Father) do bear his image; but this I propound as the reason of Christians mutual love.

As the inward affection of Titus was more abundant towards the Corinthians whilst he remembered their obedience; And as it's reported of Beucer and Calvin, that they loved all them in whom they could espy aliquid Christi, anything of Christ: So doubtless it is with all others who are friends unto Christ.

[Reas. 4] Because of the habitation and operation of God's Spirit in their hearts. The Apostle Paul calleth this love, love in the Spirit. And the Apostle Saint John discoursing of this Christian affection, and consequently of God's dwelling in us (being thereby evidenced) giveth in this as the confirmation of both, Because he hath given us of his Spirit.

This I place as the last Argument, because it is the true reason which maketh all the former concluding: For neither spiritual relation, nor divine injunction, nor Christ's image upon the Christians soul, could have any commanding influence to draw forth this holy love amongst Believers, if God did not co-operate by the power of the holy Ghost.

Thus from the confirmation I proceed to the Application of the Doctrine; which I shall make in four Uses; viz. 1. Conviction. 2. Examination. 3. Comfort. 4. Exhortation.

[Use 3] Hence two sorts of persons are cashier'd, as people who are strangers to friendly fellowship with Jesus Christ.

First, Such who are rather enemies, then friends unto the people of God, as their own consciences witness to themselves, and their practices proclaim to the world, this being their design and endeavor (if they could effect it) to ruinate them in their comforts and lives altogether; They have said (in their desires, though not with their lips) Come let us cut them off from being a Nation, that the name of Israel may be no more in remembrance. Whatsoever show of love unto Christ these persons make among men, doubtless they are adversaries to him, as sundry passages, surrounding the last quotation do clearly express. Keep not thou silence O God, hold not thy peace, and be not still O God. Lo thine enemies make a tumult, and they that hate thee, have lift up the head, they are confederate against thee. As Joab took Abner aside to speak peaceably, but smote him under the fifth rib that he died; So these, though they smile upon Christ's face with a salute, yet they stab his body; or (as one wittily expresseth it) they kiss the mouth and tread upon the toes. Such unfriendlinesse to godly Christians,

1. Argueth an unregenerate estate. The upright in his way is an abomination to the wicked. And he that loveth not those who are like God, is one of the children of the Devil.

2. And is not consistent with meetness to be made partakers of the inheritance of Saints in light. For it is not a heaven, but a hell rather to be confined to the company of such as are hated. He that loveth not his brother abideth in death, &c.

As this doctrine falls thus heavy upon all those who are enemies, rather then friends unto ordinary Christians: so upon such especially who are professed adversaries to the Ministers of Christ. You know how the holy Ghost doth stigmatize Ahab, who hated Michaiah, that he was a man who sold himself to do wickedness; whereas unto true Gospel. Believers the very feet of them are beautiful who bring the glad tidings of peace.

Secondly, those much more are by this doctrine set aside as no friends to Christ, who are Boutefeuz and Incendiaries, seeking to kindle coals of contentions, and to increase the flames of discontent and animosities among the people of God. This practice proveth them to be Factors for the Devil, and exposeth them to the wrath of God. It was an evil spirit that made division betwixt Abimelech and the men of Shechem. The Devil is pictured with a cloven foot, to signify that it's his work to cause and continue divisions in the world; And those who sow those seeds of discord are reckoned by Solomon among them whom the Lord hateth, and who are an abomination unto him.

[Use 2] From this open Conviction I proceed unto Examination, because there are many who upon trial will not be found real friends unto God's people, though they be not such notorious opposites as were described in the former Use.

Therefore take those discoveries of them who are right in their loves to real Christians.

First, from the object of love, viz. Sanctif • ing grace. There are many lovely qualifications in God's faithful servants, which an ingenuous moral man may value; as Herod reverenced John the Baptist; but it's holiness which is the loadstone to draw the love of the regenerate Christian. Because Saints, therefore excellent in a gracious eye. And hence followeth universality of Love to all such, and the abounding of respect according to the increase of Grace.

Secondly, from the qualities of his friendship: It is accompanied,

1. With an honorable estimation of them. The heirs of heaven do honor such who sear the Lord.

2. And with complacency, All my delight (saith David) is in them.

Thirdly, from the Effects of this love; viz.

1. Readiness to perform real offices for their comfort. Thus S. Paul proved the sincerity of the Corinthians love, by their contribution, for the relief of poor Saints.

2. And compassionate sympathies when they are in trouble. To him that is afflicted pity should be shown from his friend. By this David did demonstrate his real respects unto some who ill deserved them, When they were sick, my clothing was sackcloth, I behaved myself as though • gh he had been my friend.

These short hints I leave to your amplification and faithful application, that yourselves may understand whether your love unto godly Christians be such as will evidence your regenerate estate.

[Use 3] The third Use is for the comfort of all them, who can in this grace of Christian love and friendship, approve their sincerity unto God, not doubting but that Christ himself will give the like testimony unto them herein, as he did unto Lazarus in the Text. Our friend.

For 1. It is no small privilege to partake in the love of all heavens favorites, and this love is mutual: Those who are cordial friends to Christians, are cordially beloved by Christians, which is a matter of much joy to them who will consider it, as in other regards, so because their love draweth our prayers unto God, as need requireth.

2. From hence they may infallibly conclude their regeneration by special grace. Let us love one another, (saith Saint John) for love is of God, and everyone that loveth is born of God. Whereas persons under the power of depraved nature, are despisers of them who are good.

3. And, as they may upon this evidence lay claim to the comforts of grace upon earth, so may they raise confidence of future glory in heaven. We know that we have passed from death unto life, because we love the brethren.

[Use 4] The last Use is exhortation, wherein two duties might be persuaded.

First, to love Christians, because they are like unto Christ, and belonging unto him in the nearest relations. The holy Ghost is often and earnest in this persuasion, Love the brotherhood, love as brethren: and above all things put on charity, which is the bond of perfectness.

As helps herein, let these meditations be molded believingly upon your hearts. 1. That they are in regard of spiritual beauties, the lovelyest people under the Sun, Exceeding beautiful. The Church is called the fairest among women. And this is not the judgment of persons subject to mistakes, but even of Christ himself, which he gives in, again and again, both as a ground of his own love, and requiring attention unto his testimony. Behold thou art fair my beloved, behold thou art fair; behold thou art fair, yea pleasant. Thou art all fair my love, there is no spot in thee.

Therefore that you may beget love in your bosoms towards Saints, do not so much pore upon their blemishes as their beauties, look rather upon their virtue then their vices; as Titus by remembering the obedience, rather then the disobedience of the Corinthians, found his affections enlarged towards them.

2. That the obligations of love which the Gospel hath laid upon you, are many, and commanding. Here I will only name (without enlargement) the particulars, whereby Saint Paul persuadeth the Christian Ephesians, to keep the unity of the spirit in the bond of peace. There is one body, and one spirit, one baptism, one God and Father of all, who is above all, and through all, and in you all.

3. That no persons whatsoever, have been, or are likely to be, so useful to yourselves and to the public, as these Saints and servants of the most high God. This argument Paul presseth upon Philemon, to move his affections towards converted Onesimus, because now (saith he) profitable to thee and me.

These are repairers of breaches, and restorers of paths to dwell in. And these are the remnant, which if God had not left, we should have been like unto Sodom and Gomorrah.

I forbear to report how they bestead the public,

1. By their prayers. As if Moses had not stood up in the breach to turn away God's wrath, Israel had been destroyed.

2 And by their presence, As God told Lot, he could do nothing till he removed from Sodom. By this reason Jonathan speaketh to move Saul 's bowels towards David, For he did put his life in his hand, and slew the Philistine, and the Lord wrought a great salvation for all Israel.

Secondly, I might from this doctrine deal with all sorts by persuasion to endeavor to become godly, that they may be admitted as friends into the bosoms of God's people. Although I know that there are higher ends to be intended in undertaking the practice of piety, viz. God's glory, and our own salvation; yet this consideration under hand would not be slighted, if these particulars (which I shall only name) were well weighed.

1. That the love of God's people towards us will produce their frequent and fervent addresses unto heaven for us according to our serviceable necessities.

1. That their applications unto the Lord, are very prevalent in regard of their great favor with his Highness.

2. Their love will work them unto readiness in any other kind to serve us with their interests and abilities, counsels and communication of their experiences, as opportunity may be offered.

3. And their expressions of loving respect may administer some relief unto the faint hopes of self-suspecting souls, because they are to be looked upon as best able (in regard of their principles and experiments) to judge of the spiritual conditions of other Christians.

I proceed to the third circumstance, considerable in the first part of the Text, viz. That Christ himself doth testify the forementioned relation of friendship betwixt Lazarus and himself with his Disciples: Our friend.

[Doct. 3] That Jesus Christ knoweth and acknowledgeth them particularly, who are friends unto himself and his peculiar people. The Lord knoweth them that are his. This knowledge comprehends observation, approbation, and commemoration As he owned Lazarus here, his friend; So likewise he did his Disciples under the relation of brotherhood after his Resurrection, Go tell my brethren. And since his Ascension into glory, such is his respect unto all sanctified ones, That he is not ashamed to call them brethren.

If more clear Scripture-proof be demanded, let these two passages be observed.

1. That Christ knoweth who love him, while they are alive. This is manifest by Peters attestation, Lord, thou knowest that I love thee.

2. That the Lord remembereth after the death of his friends, that they were so during life. As dead Lazarus is thus spoken of, Our friend. And long after Abraham's decease, God speaking of Israel, thus expresseth himself, The seed of Abraham my friend.

[Reasons.] I shall only point at the Reasons whence this truth may be concluded.

1. God knoweth his friends, because himself maketh them so. And therefore because he understands his own actions, he cannot be ignorant in whose bosoms there are these friendly dispositions.

2. And God will acknowledge them, because he hath undertaken torecompence them. He is not unrighteous to forget labors of love.

The Application followeth.

This consideration may be a cooling card unto two sorts of people.

[Use 1] 1. To all them whose consciences bear witness, that they have no friendly frame of heart unto such godly ones, whose holy conversations discover them to be chosen and called out of the world. If men's hearts condemn them, God's is greater and knoweth all. There will be many rejected at the last day, who have pretended much respect to Christ.

2. To all those who are ashamed to own Christ in his cause, and his friends in their holy conversation: for all these our Lord observeth, and of them he will be ashamed when he cometh in the glory of his Father with the holy Angels. And I leave it to your consideration, how miserable their case will be at the last day, when Christ who knoweth all his friends and foes, shall separate the sheep and the goats, And shall come to execute judgment upon all, and to convince all that are ungodly amongst them of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him; And of the individual unfriendly neglects of his necessitous servants: these must depart with a curse from Christ, and go away into everlasting punishment.

[Use 2] This truth administereth sweet comfort unto all them who are faithful friends unto the Lord Jesus Christ, and his real Relations. The testimony of their own consciences will in this case reflect refreshing; and this will be a great addition unto their comfort, that expressions of friendly respect both to God and his servants, are thus observed, and will be acknowledged. The Lord himself to en • ourage Israel in captivity, giveth them to understand that he will own them in that estate. No doubt it was good news to Cornelius, when he heard from heaven, Thy Prayers and thine Alms are come for a memorial before God. So the Psalmist cheereth himself by this consideration, I have preached Righteousness in the great Congregation. Lo I have not refrained my lips, O Lord thou knowest it.

This consolation will be admirably sweet at two seasons.

First, When we may be injuriously suspected and censured for falseness and unfaithfulness, either to God, or to his people. How well was it for Mordecai (when himself with his Country-men, were decried and condemned as enemies to the State) that his fidelity in a particular instance was recorded? And to bring this home to the knowledge that God taketh of his servants sincerity: J • b being reproached as an hypocrite, hath recourse to this, He knoweth the way that I take. And Jeremiah being suspected to be one ill-affected towards the place where he lived, maketh this appeal to the Lord, I have not desired the woeful day, thou knowest.

Secondly, At the day of Judgment, when God will measure out unto people according to their ways.

The Prophet Malachi having mentioned both God's hearing the good conferences of such who fear his Name in evil times, and the book of Remembrance recording all; he addeth, And these shall be mine saith the Lord of Hosts, in the day when I make up my jewels, &c. And this cordial is contained in Paul's Prayer for Onesiphorus, The Lord give mercy to the house of Onesiphorus, for he refreshed me, and was not ashamed of my chain; But when he was at Rome, he sought me diligently, and found me. The Lord grant unto him, that he may find mercy of the Lord in that day.

But most comfortable is that full promise of Christ himself unto all such who are friendly unto him in his relations, recorded in Matthew 25. from ver. 34. to ver. 40. from whence these particulars are worthy consideration.

1. That he will at the last day remember all the individual offices of friendship to his members, and will mention much that themselves never minded. And they shall say, when saw we thee an hungered, &c.

2. That all acts of love and pity towards his relations (even the least and lowest) shall be interpreted as a special kindness shown unto himself, In as much as you have done it to one of the least of these my brethren, you have done it unto me.

3. And the recompense shall be exceeding great. Then shall the King say, Come ye blessed of my Father, inherit the Kingdom prepared for you. And the Righteous shall go into eternal life.

[Use 3] I will conclude this Doctrine (and this first part of my Text) with a double short Exhortation.

First, to real friendlinesse both unto Christ, and to all those who peculiarly belong unto him. Suppose ye saw Christ sitting in a chair of Majesty, and heard him speaking thus in the audience of all the inhabitants on earth, Who is on my side! Let all my faithful friends gather themselves before me: In this case would not multitudes come in with professions and protestations of love? Now it is thus in truth: for our Lord looketh from heaven, and considereth exactly who are his friends, and who are not. Therefore bethink yourselves what you will do. And if you be content to come in to Christ as faithful friends, then befriend (for his sake,) those especially who are of his household, for this will be observed and rewarded. Therefore my beloved, be ye steadfast and unmovable, always abounding in the work of the Lord, for as much as you know that your labor is not in vain in the Lord.

Secondly, to beware of all kinds of doubling and hypocrisy both in the profession and practice of love, whether towards Christ or faithful Christians.

It is the admonition of the Apostle, Let love be without dissimulation. And the Doctrine is a strong Argument to back it, because of the notice which our Savior taketh thereof. Christ himself by this consideration moveth sincerity in all services, whether of piety towards God, or charity towards men, because an eye from heaven doth espy whatsoever is done on earth with greatest secrecy.

This motive will be the more prevalent, if we mind Christ, who as the Judge of all men, will manifest and recompense their services according to their nature and manner of performance.

The second part of my Text followeth; in the handling whereof I shall be the shorter, because I have been so large in the former.

Lazarus sleepeth. In the division of the Text there were three things noted thence; which I shall speak unto very briefly, in three points of Doctrine.

[Doct. 1] 1. That such who are Christ's, and his people's friends, are subject to death.

This word [ Sleepeth ] is by our Evangelist himself thus expounded, Jesus spake of his death: and it is added, Jesus saith to them plainly, Lazarus is dead.

There is no need of Scripture quotations here, because experiences from age to age everywhere give in sufficient proof of this Truth. When the Apostle had particularized many Worthies as examples of faith and holiness, he addeth these words, All these died.

[Reasons.] The reasons are not only,

1. Because of Adams sin transmitted, Sin entereth into the world, and death by sin;

2. And by reason of God's determination, with reference to his own glory, many ways to be manifested in the consequence of death, It is appointed unto men once to die, and after this the judgment, (For upon these accounts the wicked who are Christ's enemies do die also)

But there are peculiar Reasons wherefore Christ's and the Churches friends do die.

I will not here speak unto that which was extraordinary in this death of Lazarus; viz. for the glory of God, that the Son of God might be glorified thereby, and for the sakes of them who should believe, upon the observation of Christ's power in a miraculous raising him from the dead)

I will only instance in those ends which God intends in a way more ordinary, with respect unto his people themselves.

1. Sometimes that they may be secured from common calamities coming upon the world. As men do house their cattle before the storm falleth; Thus God takes away the righteous from the evil to come, whereof the case of Josiah is a famous instance.

2. That they may rest from their labors, both of service and suffering, when their task and exercises are over; when their work is done, and the Lord hath sufficiently proved and purged them by variety of providences, both cross and comfortable, in this world, then he calleth them off this stage, and causeth their departure hence.

3. That they might enjoy immediate communion with Christ in heaven, which is far better then the best condition attainable in this life; and that their spirits might be made perfect in glory, before the day of the general Resurrection, when their souls and bodies shall be reunited.

There are many profitable Uses to be made of this Doctrine, which I shall only point at.

Use 1. Therefore natural death is not the greatest evil, neither are those comforts whereof death doth deprive the best good; because it is absurd to imagine that the most godly should undergo the heaviest evils, and be stripped of the chiefest comforts. This inference is obvious, and might be usefully enlarged. But I must forbear.

Use 2. Therefore death is not always to be looked upon, as a demonstration of God's anger against them who die: neither is any sickness bringing death, to be judged a sign of divine wrath and severity. Lazarus Christ's friend died, and it was said before, He whom thou lovest, is sick. This is alleged as the reason of the death of Jeroboams child, because there was some goodness in him. Hezekiah was sick unto death; and it's conjectured, that his disease was the Plague, both because of the swelling mentioned, and the medicine advised. Let them take a lump of figs, and lay it for a plaster upon the boil; And how sad Jobs condition was, I need not to relate, who yet (according to God's own testimony) was a man of incomparable piety: Satan smote Job with sore boils, from the sole of the foot unto his crown. And he took him a potsherd to scrape himself withal, and he late down among the ashes. This I do rather note, 1. Because people are subject to censure severely those who undergo unusual afflictions. When the Barbarians saw the venomous beast hang on Paul's hand, they said among themselves, No doubt this man is a murderer, vengeance suffereth not him to live. 2. Because by this uncharitable censoriousness, men do expose themselves unto God's displeasure. Hence it was, that the Lord thus spake unto Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends, for you have not spoken of me the thing that is right.

Use 3. Therefore God's people should the rather hold up with hope, comfort, and patience under all sorts of their sufferings here, because their death (which is certain) will put a period, an end unto all. Though the Sea be stormy, yet the voyage is short, we shall ere long come safe to shore. For this cause we faint not, though the outward man perish (suppose rotting and unsavory, &c.) for this light affliction is but for a moment.

Do you not remember how the holy Martyr comforted his fellow-sufferer, ( viz. ) that death would cure the one of his blindness, and the other of his lameness? And doubtless in this sense, it may be said safely, that death unto the godly is the best Physician, curing them perfectly of all diseases whatsoever. Therefore cheer up, ye Saints of God, under all your grievances, upon the thought of death. Say to yourselves, as the good Martyr did, But one style or two more, and then I am at my journeys end.

Use 4. Therefore God's servants should be the more industrious in doing all the good which possibly they can, with speed, because they must die, and death will take them off their work. This is Solomon's inference, Whatsoever thine hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest. How did our Savior bestir himself, when he knew that his hour was come? What a great deal of good work did he then dispatch in a short time? And it seemeth to be the reason, why Paul at Troas preached till midnight, because he was ready to depart on the morrow. The nearer unto the center, the swifter is the motion. Famous Doctor Sibbs would say, Could we suppose sorrow in heaven, this would be our sorrow there, that we did no more work for God, before we came thither to receive so great wages.

Use 5. Therefore we all should be persuaded, to improve our Christian friends, both Ministers and others▪ in all their gifts, graces and experiences, so much as may be, and that with speed, because they must die: Upon this ground the Prophet Zacharias quickeneth obedience, Thus saith the Lord of hosts, Turn ye now from your evil ways,—Your fathers where are they? And the Prophets, do they live forever? Our Savior is often in this exhortation, having foretold his own departure, Yet a little while is the light with you, walk while you have the light. As all godly ones are called light: So Ministers are the lights of the world; John was a burning, and a shining light: Beloved, death will blow out these your candles, and your Torches; therefore while they live, while they give out their shine and their light, make a profitable use of them, to God's honor and your own souls welfare.

Use 6. Therefore I hence exhort all the friends of Christ, to prepare themselves for death, and to maintain upon their Spirits a prepared posture for natures dissolution. Although I know, that they being united unto Christ, and reconciled to God through him, they shall undoubtedly (whensoever they die) be translated from earth to heaven: yet there is something more to be minded by Christians, that they may be ready to die. How much might be comprised in Jobs expression, All the days of mine appointed time will I wait until my change shall come? I shall not undertake to discover; but I desire to leave these four words of advice, in the bosoms of Christians, in tendency unto their preparation for death. 1. Seek well grounded assurance of your interest in Christ, and of undoubted title unto heaven, through him. This foundation being laid, Paul could triumph over death,— Oh death, where is thy sting? thanks be to God, who hath given us victory through Jesus Christ. And Simeon could sing when ready to die, Now lettest thou thy servant depart in peace; For mine eyes have seen thy salvation. Whereas there are sad shiverings upon some gracious hearts, when death looketh in at the windows, because they question their admission into heaven, upon natures dissolution.

2. Take heed of all scandalous sins, sins against conscience, the commission whereof may blemish Religion, and lie as blocks of offense in the ways of others. It is conceived by some Divines, that in this regard Saint Paul died with the more confidence, because after his conversion he was no way scandalous: I have fought the good fight, and I have kept the faith, and henceforth is laid up for me a Crown of righteousness. Whereas Peter having dishonored Christ, disgraced his profession, wounded his own conscience, and prejudiced others (how far we know not) by his fearful, threefold denial; was so full of perplexity, that Christ saw cause (before the foretelling of his death) to confirm his heart in helping on the discovery of his sincere love, notwithstanding that sad offensive Apostasy. Broken bones, though knit, will ache towards change of weather. And the remembrance of scandalous miscarriages, may occasion anguish in the bosoms of dying Saints.

3. Settle your outward estate and concernments, according to divine prudence and holy principles, remembering that you must be accountable unto the Lord, (whose stewards you are) how you dispose of the things of this life with which he hath entrusted you. This was God's own advice unto Hezekiah. Thus saith the Lord, set thine house i • order, for thou shalt die.

Many good people dear unto God, upon this neglect are less comfortable to themselves, and less serviceabl • unto others upon their death-beds, because they suspe • the many sad consequences of their not endeavoring t • prevent sin and trouble by an orderly settling of all the • earthly enjoyments.

4. Leave with gracious gravity and seriousness, charges and convictions upon the consciences of your nearest relations, that Christ, heaven and their immortal souls may be principally cared for. Warne your friends to beware of the sins of the times, and of their own inclinations. Communicate your experiences for future profit, prudently. Here I might expatiate upon the examples of Jacob blessing his sons, when on his death-bed; of Moses and of Joshua their plain dealing with Israel, when ready to die; yea, and of Christ himself: But I am necessitated to abbreviate these things with this hearty request, that my friendly, faithful counsel in these things may not be forgotten.

And do not (I pray you,) do not defer these things, for death may steal upon you suddenly, unexpectedly, as a man falls asleep sometimes, when he thought not of it.

This lets in the next point.

Doct. 2. That Christ's friends by death, do fall asleep. The Protomartyr Stephen his death is thus expressed: He fell asleep. And the Apostle Paul doth often in the fifteenth Chapter of his first Epistle to the Corinthians, attest this truth.

This sleep is not to be applied unto the soul after its departure from the body (as some fondly dream;) for it goeth to God immediately, forth-with enjoyeth fellowship with Christ, and becometh perfect; But it belongs to the dead body, laid in the grave, which in this regard is called a sleeping place. I shall not dilate upon the resemblance betwixt death and sleep, which is fully done by others: But I will only touch upon two things which are here intended. 1. Death is a sleep unto the godly, because thereby they are laid to rest. There is a taking of rest by sleep. They shall rest in their beds, saith the Prophet, speaking of the death of righteous ones. And they rest from their labors, (so saith the Spirit) who die in the Lord. 2. Because their bodies shall be raised, as men are awakened out of sleep: This is expressed in the words which immediately follow the Text: Our friend Lazarus sleepeth; but I go that I may awake him out of sleep. And the Apostle Paul is much upon this Metaphor, in that place where he undertaketh to prove the Resurrection.

Use 1. Therefore true believers, real Saints should not be afraid to die.

I grant that death unto nature is the King of fears, and it hath its poisonous sting with which it will wound the wicked, whom it doth usher into hell. This (with many other useful truths relating unto death) is admirably laid open of late by a worthy servant of Christ; and it would be a digression, if I should undertake that discovery: But I only move God's people, to arm themselves against the sinking fear of death, because unto them it is no worse then falling asleep. And indeed there is great need of this counsel among God's own servants everywhere, who like foolish children are afraid to put off their clothes, and go to bed in a dark chamber. Herein the forementioned Author, and others, have administered much good help, in which regard I may be silent.

Use 2. Neither let us mourn immoderately because of the death of our Christian friends; seeing they are only fallen asleep. When our Savior had spoken the words of the Text, Then said his Disciples, If he sleep, he shall do well. And by the argument the Apostle seeks to prevail with the Thessalonians, that they might not mourn excessively upon such occasion. For those who sleep in Jesus, will God bring with him. Then he addeth, We shall be ever with the Lord; wherefore comfort one another with these words. Love moveth joy, when our weak, weary, pained, diseased friends are fallen into a sound sweet sleep. This consideration therefore should cheer our drooping spirits, in reference unto godly friends, who died in the Lord. Let us mind this the rather, because God who propoundeth this ground of comfort, observeth both when we have need of this cordial, and also what improvement we make thereof, as it followeth in the next and last Doctrine, which remains to be handled.

Doct. 3. The Lord knoweth when his own and his Churches friends do fall asleep by death. As Christ, though now at a bodily distance from Bethany, the place of Lazarus his abode, yet told his Disciples of his death, Our friend Lazarus sleepeth. As God spake this to Joshua, My servant Moses is dead.

This truth may be concluded strongly by these arguments.

Reas. 1. Because Christ hath the keys of death in keeping; the soul cannot be let out of the body, without his leave. And he knoweth all his own grants.

Reas. 2. Because he also hath power in heaven, keeping (as it were) the gate hereof, into which none can enter without his allowance. This is manifest by his promise to the penitent thief: This day thou shalt be with me in Paradise. Therefore he exactly observeth, when any persons or person hath admission thither.

Use 1. Hence the deity of Christ may be proved undeniably; for though there be thousands dying hourly in the several places of the world, yet Christ knows particularly, 1. Both their qualification, whether his friends and his Churches friends, or no. 2. And the time, when everyone of them giveth up the ghost. As the instance under discourse doth evince. 1. He understood infallibly that Lazarus was a faithful friend, both unto himself and his servants: Our friend Lazarus. 2. And though he was not corporeally present with Lazarus in the place where he died, yet he knew without any creature-intelligence, that now he was fallen asleep by death.

Use 2. This truth speaketh manifold comforts unto God's children: For, 1. This hints his respect to them; Precious in the sight of the Lord is the death of his Saints. He will not suffer any of them to lose life without his special observation thereof, together with causes and concomitants therein considerable.

2. It suggests his care of every soul; when it removeth out of the body the place of its habitation, it shall not miscarry or be lost through Christ's regardlessenesse. Though thousands of devils may watch to intercept the soul, yet Christ who observeth when it leaveth the body, will undoubtedly, according to his charge and promise, secure its Passages to glory. This is a Cordial to the poorest Christian, for there is no respect of persons with the Lord. It came to pass that the beggar died, and was carried by the Angels into Abraham's bosom. And,

3. It may relieve the sad hearts of godly ones, mourning for their loss in the death of their dear Christian friends; for their God and Savior is quickly and fully acquainted with this their affliction: he saw when our beloved relations breathed out their last gasp. Questionlesse it cheered Hagar, when she understood that God took notice, when the bottle was empty; and heard the cry of Ishmael, because he wanted water. And you may be confident, that Christ who understands when your Parents, your Pastors, your yoakfellows, your friends die; he doth also consider what counsel, what comfort, what supports, what supplies, what encouragements you be deprived of by means of their death. Is not this a choice Cordial to God's children, that their heavenly Father knoweth they need such things?

Use 3. Lastly, this Doctrine yields matter of seasonable and needful admonition. Therefore upon the death of God's servants, we should seek after such dispositions, as may be pleasing unto his Majesty, who observeth together with such providences, how we are affected therewith.

Here then I would advise two particulars, wherein I entreat the Lord to make us serious.

1. To be rightly affected with such like dispensations, laying to heart the public loss sustained, when the friends of Christ and his servants are taken away by death. The Lord observeth and complaineth, when people do not herein answer his expectation, The righteous perisheth, and no man layeth it to heart. And our love unto the public, together with the consideration of the great use of such persons, would help forward our humiliation in such cases. You heard before that they are friends to Christ, and much befriended by Christ, yea, that they are lovers of the cause and people of God. Now is not the death of such to be bewailed? When Elijah went up by a whirlwind to heaven, Elisha saw it, and he cried, My father, my father, the Charet of Israel, and the horsemen thereof. And when Elisha was sick, Joash (though not a good man) wept over him, and said, Oh my father, my father, the Charet of Israel, and the horsemen thereof. Because they believed that the public safety depended much upon the interest of godly men in God, therefore their death was thus lamented. And truly such friends of God are the chief stakes in the hedge, and main pillars in the building, both of Church and Common-wealth. Therefore in such cases, it may well become us to imitate the devout men, who carried Stephen to his grave, and made great lamentation for him.

2. To imitate the deceased Saints in their graces and holy conversation; we should lay their lives, as so many fair copies before our eyes, and labor to write after them, by conscientious imitation. The Apostle having given in a catalogue of Old-Testament-believers, who in their several places and ages did worthily, he earnestly persuadeth Christians to be followers of them. And seeing God hath given us to behold the beauty of holiness, and the power of godliness in their courses, it will much aggravate our sin, if we labor not to be like them.

This leadeth me to that which you all look for, ( viz ) to spread before you the exemplary life of Master Jeremiah Whitaker the late Pastor of this place, whose Funeral hath occasioned this great Assembly and my Sermon; in reference unto whom, that I may speak unto your edification, I will (with the change of one word only) undertake my Text again, Our friend Whitaker sleepeth. And truly I am very confident, that if Jesus Christ was here in his bodily presence among us, he would not be unwilling to speak these words, Our friend Whitaker sleepeth. Before I begin my Narrative, I crave leave to premise this, ( viz. ) that though (in some respects) I know a more meet man might have been chosen for this work; who could have done it more exactly and gracefully: yet I acknowledge that myself am not the unmeetest, considering my long and familiar acquaintance with him, especially if this be added, ( viz. ) that in Summer was twelve-month—I riding with him unto Tunbridge Wells, he was pleased to give me the History of his life, from his youth till that time; and since that time, it is well known to many, that no one hath had more frequent and familiar converse with him, then myself. Oh how often, and with what meltings hath he poured forth his heart into my bosom, in reference to all concernments, personal, relative, private, public, comfortable and uncomfortable, which have deeply affected him! My forgetfulness will necessitate the omission of many things, and my faithfulness with prudence command me to conceal much of that, which to my heart spake aloud his great goodness and high commendations. I will suggest the sum of what I judge most convenient to discover, in the report whereof my soul desireth (I hope) to honor God, and to profit his people.

He was borne at Wakefield in Yorkshire in the year 1599. When he was sixteen years old, he was sent to Cambridge, and placed a Sizar in Sydney College, where he was much valued for his pregnant parts, and Scholarship. At twenty years of age, having commenced Bachelor of Arts, he was sent unto Okeham (the chief Town in Rutlandshire ) to teach the free-School there. About four years after he married Chephtzibah the daughter of Master William Peachy Minister of Okeham, an eminent linguist, a godly man, and (as I am informed) a painful Preacher of the Gospel, who dearly loved, and highly valued Master Whitaker, from his first acquaintance to his end; whose affections to him, wrought on the marriage betwixt him and his daughter. By whom God gave him four sons and three daughters; one son died at Cambridge, two are ordained Ministers, and the other is to be educated for the Ministry. Having stayed about seven years at Okeham, he was removed unto a Pastoral charge at Stretton in the same County, where he continued thirteen years, from whence he was called to Mary Magdalene Bermondsey, (with the approbation of many godly Ministers, whom he consulted in the case) where he after twelve years spent in his Ministerial charge finished his course upon the first day of June, 1654. and fell asleep in Jesus. He was betwixt fifty five and fifty six years old when the Lord was pleased to take him unto himself. He was buried in Bermondsey Church June the sixth, with expressions of much love from a very great multitude of godly persons, both Ministers and others of several ranks and conditions, who attended his corps to the grave. By reason of much study, and manifold employments in his calling, he was filled with various bodily distempers from his youth. In the latter part of his time, he was for sundry years exercised frequently with the painful diseases of the gout and of the stone. Notwithstanding the reiteration of these tormenting pains, he attended upon his Ministry both at home and abroad, while he was able to creep into the Pulpit, or to crawl unto the Congregation.

But about the beginning of November last past, the violent pain of the stone did in such measure and manner arrest him, that from that time, he continued God's prisoner in his bed, or chamber, till he was set free by a long expected death. Most Physicians in the City were consulted, and were from time to time very ready to serve him with their advice: who did unanimously conclude, his sharp pains to proceed originally from an ulcer in the kidneys, but immediately from an ulcer in the neck of the bladder, caused by a continual flux of ulcerous matter dropping down upon that part. And by reason of the acuteness and quickness of the sense there, his pains were almost altogether in that place, though the fountain of them was from the kidneys. Towards his end, (about two months) the pain grew more extreme, yet divine indulgence vouchsafed some abatements and intermissions, both in the night & day. As his death drew nigh, his fits of pain were more frequent, either every half hour, or many times every quarter, yea, two or three times in a quarter of an hour, whereby nature being quite spent he died in the Lord. After his death, Master Holiard opend his body in the presence of D ^r . Cox, D ^r . Micklethwaite, and D ^r . Bevoyr, (some other more ancient Doctors would have been there, if either their being out of Town, or present urgent occasions had not hindered) who found both his kidneys full of ulcers, and one was swelled to an extreme bigness, by the abundance of purulent matter in it. Upon the neck of his bladder, they found a stone, (which was about an inch and an half long, and one inch broad, weighing above two ownces, when first taken out, and withal, an ulcer which was gangrened, and this was judged the cause of his death. All other parts of his body were found firm and sound. Now that which I shall relate concerning him in all those places and changes of life wherein God disposed of him, I will cast under the several heads upon which I did discourse in my Sermon. And this method I do the rather resolve upon, both because it best suits with mine own thoughts, and may prove the most profitable unto them who shall be pleased to read the Sermon, when they perceive the main parts thereof, applied and verified in this providential Text, Our friend Whitaker sleepeth.

The first Head, He loved Christ. He loved Christ, 1. Quickly. 2. Strongly. 3. Constantly. The Lord did win his heart unto himself, while he was a Scholar at Wakerfield, where he had his education. For then and there his affections did flow out towards those who were most religiously disposed, with whom he went frequently eight or ten Miles to hear a wakening-soul-warming Sermon, and he was wont to join with them in prayers and other holy exercises. And being able to take Sermon-notes, both understandingly and largely, he was very helpful to Christians in the repeating of what they had publicly heard, being from his childhood full of affections in whatsoever business he undertook. Thus this plant did both blossom and put forth fruit quickly, which providence did afterwards make a very fruitful tree. For the more clear discovery of his abundant love to Jesus Christ, I will give these demonstrations.

First, from his early, and constant vigorous workings of heart towards the calling and work of the Ministry; because he always conceived, that therein a Christian might enjoy most fellowship with Christ, and do him the best service. And he considered Christ's speech to Peter, If thou love me, feed my sheep, feed my lambs.

Here I judge these particulars very worthy of consideration. 1. That while he was a Grammar-Scholar, this calling he chose; and though his father endeavored often and earnestly to divert his thoughts from the Ministry, yet he was unmovable in his desires to be a Minister. 2. That he never repented of this his choice, but would all his life long, upon all occasions, magnify this his office. I have many times heard him speak these words, I had much rather be a Preacher of the Gospel, then an Emperor. And when a motion was once made to him for a Mastership in the University, he readily returned this answer, My heart doth more desire to be a constant Preacher, then to be the Master of any College in the world. 3. That when he was motioned to marry her whom God afterwards made his wife; he was the rather inclined to accept the motion, because she was daughter to a pious, painful, learned Minister of the Gospel, and would occasionally tell his friends, that he was the better pleased with his choice, because of that relation. 4. That he was never so well pleased with any employment, as that of his Ministry. In the Pulpit he still was like a fish in the water. Though many times he went halting and full of pain thither; yet he would not manifest any sense of distemper, while he was there. How often hath he gone upon crutches unto the Congregation of his own people, to fulfil his Ministry! yea, once (at least of my knowledge) he adventured to Preach at Michaels Cornhill, when he was scarce able to get into the Pulpit, and his friends with much difficulty helped him out of the Church homeward. 5. That when he was by extreme pains taken off from his Ministry, he would sometimes profess unto some special friends, that the pain felt was not so grievous to his Spirit, as his inability (by reason thereof) to manage his wonted work. Many times these were his words, If I could but Preach, I should be much better. And he would rejoice with cheerfulness, and thankfulness, when in the times of his weakness, he found not himself more distempered by his preaching, and would mention such experiences as arguments to move his friends to yield unto his preaching, when they did dissuade it as prejudicial 6. He did zealously, upon all occasions, both in public and private defend the office of a Gospel Ministry, and especially amongst those persons, and in such places, where (as he conceived) there was most need. This passage fell from him with affection, in one of his morning Lectures at Westminster: Though I have read and heard of some good men, who unadvisedly in their passion have persecuted the persons of some godly Ministers, (as Asa was angry with the Seer, and cast him into prison ) yet I never knew, I never read, nor heard of any godly person, who did dare to oppose the calling of the Ministry. And whereas at the end of his Sermon, a soldier (expressing himself dissatisfied with the Sermon) came to him in private and asked him, whether he meant this Ministry of England, as now constituted? he returned this answer, Although I will not justify the calling of every individual Minister in the Church of England ( as you dare not justify the Saintship of every member in your independent Congregations ) yet I will be ready when and where you please to maintain the office and calling of England's Ministry at this day. 7. And that he continued unchanged in this his estimation of the calling Ministerial, may be manifested by one passage in his last Will and Testament, (though it was not long) which I will put down in his own words, writ with his own hand: For my son Jeremiah, my desire is, that he be bred a Scholar, and that the Lord would spiritually incline his heart, freely to give up himself to the Lord, to serve him in the work of the Ministry, which calling and employment (though now despised) I do esteem above all other in the world, and do commend it to all mine, that if the Lord bless them with sons, they would commend this calling to their posterity. Before I pass from this my first demonstration of his love to Christ, I heartily desire, that this may be seriously considered, whether there be not herein much to credit and encourage the Ministry of the Gospel; That a learned man, and so eminent for piety, who also had thoroughly studied the Controversies of the times against the Ministry, should upon his death-bed, give such a testimony unto it, when he daily expected to make up his account before God, and also give so great encouragement unto his posterity, to undertake this calling now, even now when such disgrace is cast upon it, and when the Ministers settled maintenance is threatened to be taken from them? And may not those men who know Mr. Whitaker 's worth be hereby awed, and moved to take heed how they oppose or slight that calling of men, whom he (living and dying) judged to be so highly honored by God himself? To all this add, that it was an ordained Ministry, which he thus valued, as is evident by these two things (as by many living testimonies,) viz. 1. That he joined with the Classis whereof he was a member in ordaining Ministers. 2. That he had an hand in the book lately published by the Province of London in the defense of such a Ministry, not only by assent, but also by assistance.

Secondly, his love to Christ was proclaimed, by his unwearied laboriousnesse in his Ministerial services. 1. While he continued Schoolmaster at Okeham, he undertook a Lecture there weekly, besides many Sermons preached occasionally in neighbor Congregations. 2. During his abode at Stretton, besides his Pastoral employment twice every Sabbath, his constant weekly Preaching at Okeham, he was a principal prop to hold up the Lectures in the neighbourhood. His manner was to set apart every holy day (if but one in the week) as a day of seeking God, in reference to the necessities of the times, and no man was more frequent in assisting in days of humiliation in private, both in Rutland shire, and the adjacent Counties, when ever invited thereto. 3. And since God's good providence brought him to the neighbourhood of London, he was in labors more abundant (2 Cor. 11. 23.) For the most part, his set task was four Sermons weekly, ( viz. ) two at home, and two elsewhere, ( viz. ) at Westminster and Christ's Church London, or Westminster and Stepney, (since he laid down Christ's Church Lecture) together with two Sermons every quarter at Michael Cornhill. Add hereto his Preaching monthly at the morning-exercise, or assistance on the fast day at the conclusion thereof, besides occasional Sermons for preparation to the Sacrament at his own place, and at Funerals, both at home and abroad: Yea, I will close up the evidencing of the labors of his love, with this true report, ( viz. ) that he would never deny any motion for preaching, and praying, if God gave bodily ability, and other unavoidable occasions did not necessarily hinder. Many week-days he preached twice, yea, then when he attended the work of the Assembly of Divines, ( viz. ) the morning-exercise, either at Westminster or elsewhere, & afterwards in the afternoon. I here remember the commendation which St. Paul gave of Epaphroditus, in his Epistle to the Philippians; For the work of the Lord he was nigh unto death, not regarding his life. How far this is appliable to painful Mr. Whitaker, multitudes do well know, yea, many conceive that his painful distempers (which hastened his removal from us) were caused and increased by his many constant labors in this kind. Neither were his Sermons jejune and dry, because thus frequent; but always full of Scripturestrength, savoury & affectionate, as his Auditors will testify.

Thirdly, Such was his love to Christ, that his public Employments did not take him off from family-duties, nor from more private exercises of communion with God. His ordinary course was, together with prayers, to expound some parts of the holy Scriptures in his own family twice every day: and beside other parts of Scripture which he daily read in secret, he usually read over all the Epistles in the Greek Testament twice every fortnight: yea when by reason of pain and weakness he himself could not read, he herein employed others for his help. Hence it was that he was a man mighty in the Scriptures (like unto Apollo, Acts 18. 24.) as was observed by all who conversed with him. And this course he earnestly commended to the practice of his dearly beloved eldest son, as an excellent means to make him both a ready and a profitable Preacher.

Fourthly, His courage in Christ's Cause did much commend his love, whereof I will suggest these evidences.

1. While he lived in Rutland-shire, he refused to read the book allowing of sports upon the Sabbath, though it was with commands and threatenings pressed upon him. And when he was called to give in his answer, about the collection amongst Ministers to maintain the War against Scotland, he openly told the Bishop or Chancellor that his conscience could not yield thereto. This his answer exposing him to great danger both to lose living and liberty in those times, a neighbor through misguided love (compassionating him and his family) paid the money, and subscribed Mr. Whitaker's name without his knowledge. This he was long ignorant of; and when he heard it, he expressed, with many complaints, much grief of heart.

2. Since our times of woeful desertion and Apostasy both from Gospel-truths and practices, he would undauntedly in private conferences and in his public Ministry express his dislike, yea, detestation thereof to the faces of them who too much favored Error, Heresies and ranting courses, though he knew that thereby he did run hazards and procure many frowns. He refused to subscribe the late Engagement, though thereby he was in danger to be taken off from his Westminster Lecture. And if his Sermons preached there, upon Ephes. 2. 2, 3. (concerning men's walking according to the course of this world, &c. fulfilling the lusts of the flesh &c. ) could be collected and published, thereby it would be manifest that M ^r . Whitaker in love unto his Lord Christ, was a man of good metal and magnanimity.

3. One more private proof of the good man's valiant love to Christ I will make bold to insert; because myself can knowingly attest its truth▪ Since these stormy days, wherein the liberty and livelihood of Ministers have been maligned and struck at, he riding with an intimate friend by Tiburn, (which he had not known or not observed before) demanded what that was? and answer being made this is Tiburn, where many Malefactors have lost their lives, he stopped his horse, and uttered these words with great affection, O what a shame is it that so many thousands should die for the satisfaction of their lusts, and so few be found willing to lay down their lives for Christ▪ Why should not we in a good Cause, and upon a good call, be ready to be hanged for Jesus Christ? It would be everlasting honor; and it is a thousand times better to die for Christ, to be hanged, to be burnt for Christ, then to die in our beds. And how much he condemned life, in respect unto Christ Jesus, there are many who from his own mouth can witness.

Fifthly, So great was his love unto his God and Savior, that he maintained and expressed high estimations, and honorable thoughts of his Majesty, when under tormenting providences, nothing being more feared then this, lest he should do or speak any dishonors unto his Name. These were some breathings of his large love, when through pain he was, as in the fire, and upon the Rack, Good Lord, keep me from dishonoring thy Name by impatiency. O, who would not even in burnings have honorable thoughts of God! Who that knoweth thee would not fear thee, O Lord, love thee, and honor thee! Lord, thou givest me no cause to have any ha • d thought of thee! Blessed be God, there is nothing of hell in all this. Blessed be his Name for Jesu • Christ, and the revelation of the everlasting Gospel. Who knoweth the power of thy wrath? If it be so heavy upon thy servant here, how heavy shall it be to all those who shall endure it without mixture? Blessed be God for the peace of mine inward man, when my outward man is so full of trouble. This is a bitter cup, but it is of my Fathers mixture, and shall I not drink it? yea, Lord, through thy strength I will: this is my burden; and I will bear it. Upon any abatement of his pains, he was constantly much in blessing God, using these and such like expressions▪ O! what a mercy is it that there is any mitigation, any intermission! Lord, make me thankful. And turning himself towards those who stood by, he would speak thus. O help me to be thankful! O lift up a prayer for me that I may be thankful! O what a mercy is this! How much worse might this affliction have been! I might have been distracted or laid roaring under disquietness of spirit. By these workings of his spirit (which myself and others do well remember, and I could heartily wish that all the rest had been recorded) who perceiveth not the sparklings of his love to God? I will annex one more, which hath much affected my heart, viz. these words he hath often spoken to me; Brother, through mercy I have not one repining thought against God.

Now upon all these considerations, I appeal unto the consciences of all ingenuous ones, whether there be not ground▪ to believe, that Christ (if here with us) would give him the honor of this compellation, My loving friend Whitaker.

The second head of my Narrative followeth, That Christ loved Mr. Whitaker. (For as I discovered in my Sermon, this love is always mutual.) The discovery hereof will be clear upon a double account, viz.

1. Because of the graces with which he was enriched.

2. Because of the Comforts with which he was refreshed.

As for the first. Love-tokens are real messengers of his love who sendeth them: and what surer signs of divine love then the graces of the holy Ghost? Now of these the Lord had given him, in measure, more then ordinary. That which was hinted before in his love to the Lord Jesus, (expressed by laborious, courageous endeavors to advance his praise, and to continue communion with him) doth manifest that he was very rich in Grace; but thereunto I will add five more graces which were very shining in his crown.

1. Tendernesse of heart. Who ever knew man of a more melting frame before God, whether in confessions, petitions, or thanksgivings? Is there any one living that can say, I have sometimes joined with him in Prayer, and he shed no tears? How did his own sinfulness, (though no more then the ordinary imperfections of the fairest Saints on earth) the evils of the times, and the testimonies of God's displeasure breaking out, break his heart into pieces? Truly I believe that for the space of many years, he did never come off from the serious consideration of these things with dry eyes. And how many thousands would account it a sign of much love from Christ, if they could find such thawings in their frozen breasts?

2. Meekness of spirit. With this precious Jewel he was adorned richly. Who ever saw him transported by passion, on a fire through foolish anger, or disguised by discontent? Though he would be warm for God; yet he was a man of a cool spirit, meek, like Moses, in all his own concernments. Among many other manifestations hereof, this one was remarkable, that when upon warm disputes with men of dissenting principles and opinions, his spirit was so even, that unhansome provocations would not discompose him. Hereof I could give instances; but I must forbear.

3. For Patience he may well be called a second Job. Many who saw him under his racking pains, so frequently reiterated, and so long continued, are confident that God did put him, and keep him in his furnace to be a pattern of patience unto posterity. It's true, he did roar many times till his throat was dry, but whoever heard him speak one word of murmuring or discontent because of God's afflicting providence? He himself indeed would sometimes through tenderness charge himself of impatiency, because he made a noise, whereas that expressed only Natures sensibleness, not sinful frowardness. And when (accusing himself in that kind causelessly) he was minded of Christ's roarings, though free from all sin, he would be silent. I confess that in desires to be dissolved, he would take up Jobs complaint: Wherefore is light given to him that is in misery, and life unto the bitter in soul? Which long for death, but it cometh not, and dig for it more then for hid treasures, &c. for my sighing cometh before I eat, and my roarings are poured out like waters, Job 3. 20, 24. But he always concluded with submission unto the good pleasure of God. When he had been asked how he did? this was frequently his answer, The bush always burning, but not consumed; and though my pains be above the strength of nature, yet they are not above the supports of grace.

4. The Lord gave him so much of the Spirit of grace and supplications, that his soul was never out of tune for that service. Most of his words when under torment, were holy complaints and prayers to God: some of them I will record, that they may not be forgotten. O my God help! Father of mercies pity! Do not contend forever, consider my frame, that I am but dust! My God that hath made heaven and earth help me! O give me patience, and inflict what thou wilt! If my patience was more, my pain would be less. Dear Savior, where are thy bowels! Why doest thou make me an astonishment to myself and others? Why doest thou cover thyself with a thick cloud, that our prayers cannot pass? Blessed is the man that endureth temptation. Lord, this is a sad temptation; stand by me and say, It is enough! Am I not thy servant? Consider, Lord, that I am thy servant. O these bitter waters of Marah! Lord, drop sweet comfort into these bitter waters of Marah. O the blood of sprinkling, Lord: Lord, the blood of sprinkling! That blood which extinguisheth the fire of thine anger, O that it might allay my burning pains! I am in a fiery furnace; Lord, be with me, as thou wast with the three children, bring me out refined from sin. When I have sailed through the Ocean of these pains, and look back, I see none of these can be wanting. I fly unto thee, O God, hide me under the shadow of thy wings till these terrible storms be over-past.

5. God added Humility as a crown to all his other Graces, which did shine very bright in the eyes of all who were acquainted with him. Hence it was, that he would converse familiarly with the poorest Christians, and with them who were of low parts for knowledge. This his ordinary expression of himself before God, spake loud: Poor worm, sinful wretch! O pardon my transgressions, for they are very great. Hereupon he would weep much when he was told how much he was prayed for, wondering at God's goodness, that so worthless a wretch should have so much interest in the hearts and prayers of the people of the Lord. And his language in his Will reports how little he was in his own eyes: The words are there, I desire that at my Funeral there may be no pomp, but that so poor a worthless wretch may be privately laid in the ground.

Thus from the rare Graces received, I proceed to the rich Comforts vouchsafed, as manifestations of Christ's singular love towards this Saint of the most High God. O what kisses of Christ's mouth, and what embraces from the arms of his love were bestowed upon this man of God! He enjoyed all along his affl • cted condition, an uninterrupted assurance of God's fatherly love in Christ. In his addresses to God he constantly claimed propriety, My God, and my Father. His inward peace and joy, were the support of his heart under all his g • inding pains. He was confident of mercies mixtures with all his grievous distempers, not at all doubting of the Sanctification of them through grace. Thus he spake many times in his Applications to God: Consider and save me, for I am thine. How long, Lord, how long shall I not be remembered? yea, I am remembered, blessed be thy Name. This is a fiery chariot, but it will carry me to heaven. Blessed be God that hath supported me hitherto, and he that hath delivered, will deliver. Thou, Lord, never forgettest them that put their trust in thee. Always when the extremity of pain was over, he would, with smiles speak of God's mercies. Though trembling took hold upon him when his violent pains began, yet he would with confidence say, Now in the strength of the mighty God I will undergo these pains. O my God put under thine everlasting arms, and strengthen me. Many times he hath told me, that notwithstanding all his rentings and roarings (from which he expected no deliverance but by death) he would not for a thousand worlds change estates with the greatest man on earth, whom he looked upon as in a way of sin. And let me tell you one providence of fatherly indulgence towards him▪ That Satan never shaked his confidence, nor assaulted his hopes, all the time of his tiresome, irksome exercise. There is but one passage more which I shall point at under this second head of my Narrative, viz. That he accounted all these inward chearings the fruits of Prayers made for him, though God saw cause to deny that ease and recovery to his body which was much begged; withal valuing those spiritual cordials much beyond deliverance from the Gout and Stone, and death itself.

All these things I have the rather mentioned, to prevent that discouragement or offense, which some may be too apt to take at the continuance of his wasting, tormenting pains, notwithstanding his own godliness, and the uncessant Prayers, both ordinary and extraordinary, which were made unto God in his behalf: for he found the sweet fruits of them in his own bosom, when he felt the continuance and increase of his bodily griefs.

I proceed to the third head of my promised Narrative, which will speak Mr. Whitaker's love to his fellow-Christians. He was a man made up (as it were) of love: His delight was in the Saints upon earth, whom he esteemed most excellent, and their society was a constant cordial unto his spirit. H • s f • equent visits of them who were in trouble, and his stirring up others to the like practice, were testimonies of his friendship. His love was not only verbal, but real. Truly I know no man of his estate more liberal. He would often say. It's a brave thing when a man with a full estate hath a charitable heart. Sometimes upon special occasions he himself hath given away all the money he had in his house. It was not unusual with him to give twenty shillings unto a poor Saint, and he had many experiences of God's gracious returns in such cases. By his Will he gave 20. l. to the godly poor of his own Parish.

There were two cases wherein his loves were most enlarged to the people of God, whereof I shall give in two instances. The one when their sufferings were public. He hath often told me that England's late breach with Scotland, and the blood shed, with other sad consequences thereof, had taken such impression upon his heart, that the sorrow would never be removed till his death. And the sufferings both in Holland and England, upon our late Sea-fights, were great burdens upon his spirit. The other case was in reference to the inward perplexity of such as were afflicted in mind. Having moved me the week before his death to bestow a visit upon one in that condition, the morning before his death, (when speech was grievous in respect of his weaknesses) he asked me whether I had remembered the party troubled in spirit? which is a remarkable evidence of strong loves. Besides all that hath been mentioned, I could relate his many wrestlings with God to prevent the flood of troubles which he apprehended the Protestant Churches are now in danger to be overflowed withal; as also his compassionate respect to Congregations in the Country, who were like sheep wandering upon the barren mountains without a shepherd.

The fourth head of my Narrative should hold forth the love which he received from the Saints of God. What godly heart that either knew him, or heard of his fame, did not love him? I will not speak of the frequent friendly visits of the Religious ones in the neighborhood round about. I never heard of any man so much prayed for, both in public and private. There was no particular case so frequently, so affectionately spread before God in most of the Congregations about London as his. Three days were set apart by Ministers, and many other praying friends to seek God in his behalf; one in private, and two in public, which also were observed much better then such days usually are; yea, in remote Countries, besides the ordinary prayers made for him, there were some Fasts kept, with special reference to his affliction. The multitude of people attending his Funeral, with the many weeping eyes, did witness how much he was beloved. Here I might remember the readiness of London -Ministers to supply his place at home, and Lectures elsewhere, as also the willingness of fellow-Lecturers at Westminster to preach for him there, when he himself by reason of weakness could not possibly do his own work: But I may be silent, for still everywhere upon the naming of him, love is some way discovered by such who had knowledge of him.

Though I have related much concerning the worth of this good man; yet my conscience tells me, that I have rather been defective then excessive in my relation. I have not told you of his humility, expressed by fears, lest God's people praying for him should speak too well of him before the Lord. Neither have I mentioned his self-denial, never daring to look after great matters in the world, whereby he condemneth many whose self-seeking in earthly advantages, rendereth them very offensive and unsavory in the Church of Christ. Towards his end neither faith nor patience did abate, though his grievous pains were more frequent and violent; in which regards his longings for death were much increased, yet attended with holy submission unto the good pleasure of God: These were some of his expressions, O my God, break open the prison-door, and set my poor captive soul free; but enable me willingly to wait thy time! I desire to be dissolved; never did any man more desire life then I do death! When will that time come, when I shall neither sin more, nor sorrow more? When shall mortality put on immortality? When shall this earthly be dissolved, that I may be clothed upon with that house which is from heaven? Blessed are the dead which die in the Lord, for they rest from their labors, and follow the Lamb wheresoever he goeth.

The Sabbath seven-night before God released him, though his pains were very sharp, yet he bestowed most part of the time of public Ordinances in prayer with those that were with him, and his petitions were most for Ministers, that God would clothe his Ordinances with his own power, and enable Ministers to speak unto the souls of people. Then also he did with many tears bewail his detainment from the Sanctuary and Sabbath-opportunities, which had been his delight; professing also, that his being taken off from service was a greater affliction to him then all his pains. And because this apprehension, ( viz. his unserviceableness) did much afflict him; therefore this was often suggested to him, (which also was relieving to his spirit,) viz. that now by the practice of Faith, Patience, Contentment, and Spiritualnesse (which he had formerly preached) he was very profitable unto them who did visit him, and might also prove very advantageous unto others who might be acquainted therewith, through God's grace by Christ. So great was his tender respect unto his friends, that when his pains were coming with violence, he would entreat them to with-draw from him, that they might not be grieved with his roarings. He would often bless God, that his compassionate friends were not necessitated to abide within the reach of his doleful lamentations.

I hearing, the night before God translated him, that he was not likely to live another day, I went early in the morning to take my leave of him (whom my soul loved) and found his bodily strength almost spent. And because he could not speak without difficulty, I spake the more unto him, in relation to the approach of his happy hoped for change: my discourse through God's mercy was refreshing unto his spirit. Minding him that many of his friends intended to set apart that day in seeking the Lord for him, I asked him in what things especially he desired to be remembered before the Throne of Grace? His answer was, Do not complain, but bless God for me, and entreat him to open the prison-door. Hereupon laying my hand upon his cold hand, covered with a clammy sweat, I took my last farewell with an aking heart: and upon my departure from him, these were his last words unto me, Brother, I thank you, I pray God bless you, and I bless God for you.

That day was spent in addresses to God for him at Peters Cornhill, where M ^r . Newcomen quickened and guided our prayers in his Sermon from John 11. wherein he insisted especially upon these words, Lord, behold, he whom thou lovest is sick, ver. 4. And M ^r . Jenkyn endeavored to moderate and regulate our sorrows from Luke 23. 28. Weep not for me.

Thus his friends having by prayers, with praises (on his behalf) given him up to God, and having prepared their hearts for their loss of him, the Lord was pleased that evening to take him unto himself.

And now our friend Whitaker sleepeth. 1. He is dead, that speaketh sorrow. 2. His death is a sleep, this yieldeth relief.

First, His death is ground of lamentation, because Christ and his Church have now one friend less on earth to be serviceable unto both. I would awaken your hearts unto sensibleness under this great loss, and therefore wish that his great parts, many interests, frequent opportunities of service, together with the unmovable faithfulness of his heart to improve all for good, may be duly remembered, viz.

1. As for his Abilities, he was an universal Scholar, both in the Arts and Original Languages; by much study he had digested the whole Body of Divinity, he was well acquainted both with the Schoolmen and the Fathers, a good Disputant, judicious in Cases of Conscience, and second unto none in acquaintance with the holy Scripture.

2. He had much interest in the hearts of persons of chiefest places and power in the Nation: for the plainness of his spirit, together with the power of godliness (which did shine in his conversation) gained him much Authority in the consciences of all sorts with whom he conversed, whether in the City or Country.

3. And his opportunities of service were many, not only in Southwark, but also in London, Westminster, Stepney, where he had much employment.

We read when Dorcas was dead, that the widows stood weeping, and showing the coats which she had made, Acts 9. 39. and that upon Paul's departure the people wept, because they should see his face no more, Acts 20. 38. And is there not reason that we should be in like manner affected, remembering how truth hath been defended, error confuted, holiness cherished, wickedness checked, the cause of the poor pleaded, and the violence of some passionate spirits allayed by M ^r . Whitaker? But now this able, public-spirited man must be serviceable on earth no more; now we shall not be edified by his Ministry anymore, nor warmed by his prayers anymore, nor cheered by his company and conference anymore. But let us moderate our sorrow by this following consideration, That our friend Whitaker is not dead, but sleepeth: For this assureth us both of his present ease, and future Resurrection. Now being asleep he is well, he resteth, (as in a bed) and we shall not see his pale face, his weeping eyes, his trembling hands anymore, we shall no more hear his deep groans, and doleful lamentations. He is fallen asleep in the Lord, and he and we shall have a better meeting at the general Resurrection then ever heretofore, and then shall we ever be with the Lord. Therefore let us comfort one another with these words, 1 Thes. 4. 15, 18.

I have but one thing more to hint; viz. That Christ now knoweth that this our precious friend sleepeth From whence I infer, 1. Comfort. 2. Counsel. This may be cheering unto all his mourning Relations, Domestical, Pastoral, Classical. For Christ understandeth that his wife hath lost a dear husband, his children an indulgent father, his people a faithful Pastor, the Classis a chief Pillar, and all good Christians a real friend.

And seeing Christ (considering that M ^r . Whitaker is dead) doth also observe how we all are affected with this providence; therefore I beseech you, and beseech you again, to study in good earnest the gracious improvement of this sad dispensation. Let us hear the voice of this rod, repentingly remember the forfeitures made of this blessing, and make conscionable imitation of the good example he hath left us.

Though M ^r . Whitaker is dead, yet his holy life speaketh. My Narrative hath told much of that which it speaketh, and my prayers are, that it may speak (through the concurrence of God's grace) that unto all our hearts, which may be for spiritual and eternal benefit by Christ.

POEMS, And ELEGIES On the Death of Mr. JEREMIAH WHITAKER.

ERRATA.

BEsides the oversights of the Printer in false spelling, ill pointing, and misquoting some Scripture proofs, thou art entreated to correct these Errata's following. p. 4. l. 8. for me, r. was. p. 6. l. 25. for hater, r. hatred. and l. 26. r. poisonous sting. p. 8. l. 9. r. in the. p. 9. l. 4. r. friends, and l. 13. for be, r. by, and l. 20. r. reviewing. p. 10. l. 3. for First, r. viz. and l. 17. r. relations, and l. 23. r. discovereth, and l. 24. r. lest, p. 11. l. 7. for diligent r. affectionate, and l. 9. r. dissatisfactions. p. 13. l. 4. r. of my. p. 16. l. 27. for beautiful. r. bountiful. p. 13. l. 33. for him, r. himself. & l. 34. r. which did cost. p. 20. l. 9. r. being also the fountain. p. 21. l. 23. for these, r. the, p. 24. l. 12, r. which I have, p. 36. l. 22. for gods r. God. p. 46. l. 26. r. this, p. 47. l. 11. r. in his, p. 53. l. 1. r. Sermons, p. 58. l. 22. r. contemned.