THe historicall narration of Christs miraculous raising Lazarus from the dead; as also of the preparations to it, and the consequents of it, are the main subject matter of the Evangelists discourse in this chap­ter.

That we may know who this Lazar­us was, he is set forth ( v. 1.) by the indisposition of his body, he was sick: and also by the place of his abode, [Page 2]he was of Bethany. Which place is described, 1. By some others of its inhabitants (as it seemes) better known to the disciples then Lazarus was. It was the Town of Mary and her sister Martha. 2. By its Scitua­tion, it was nigh unto Jerusalem, a­bout fifteen furlongs off, v. 18. At this time the condition of the place was suit­able to its name, Bethany (according to the notation of the word) signifying a house of sorrow or mourning. Laza­rus a noted man of the town is dead, and there is much sorrow, and many mour­ners. Mary and Martha his sisters are weeping, the Jews also that came to comfort them weep, yea even Jesus Christ himself wept. v. 33, 35. Here was a great mourning at Lazarus his grave. We read of one Lazarus men­tioned by Jesus Christ Luke 16.20. But whether that discourse be parabolicall as Theophi­lact. Justin. q. 60. Theo­philus An­tiochen. l. 4. All [...]gor. Eucher. in quaest in Lu­cam. Alius preterea nemo, quod sciam. Quin om [...]s alii auctores historiam esse dicunt inquit Maldon [...]t. in loc. some, or historicall as ^b most of the ancients affirm: ^{c d} Some of which under­standing [Page 3]by the rich man to be meant Herod, and by Lazarus John the Baptist, supposing, as it seemes, that Christ conceald their proper nam's to avoid the odium of the times.

Or whether that be a mixt discourse, partly historicall, and partly paraboli­call, as Maldon. in loc. Menoch. in loc. others conceive: however otherwayes they differ, they generally agree that Lazarus spoken of there was not the same with him whom Jesus rais­ed from the dead. As it may also far­ther a pear by his outward estate and condition in the world. Lazarus spoken of in Luke, is said to have been a poor miserable begger, ready to perish through want. But this whom Christ raised again, was no way likely to be such. His sisters (whose affection towards him, sufficiently manifected in this dis­course, would not fuffer them, to see him beg) seem to be persons of wealth and repute, (to omit the conjectures of Vid Cal­vin. & Maldon. & Menoch. in loc. some) even by that magnificent act of Mary, in powring that precious oint­ment on the head of Christ, which Judas said might have been sold for 300 pence after the rate of 7 d. ob. (the value of their penny) amounts to 9 l.—07 s. —06, sterling. Bunting. Itinerarium p. 391. 300 pence Joh. 12.5. yea and for more, Mar. 14.5.

An act so graciously accepted and so highly honoured by Christ, Mat. 26.13 that it is fol­lowed with a memorial of as larg extent, and of as long continuance as the preaching of the Gospel. Sufficient to argue her condition was not very mean. Besides the great concourse of the citi­zens of Jerusalem, to visit and comfort them: which was, saith Maldonat, prop­ter Marthae Mariaeque nobilitatem alias­que virtutes, Mos erat Judaeorū, mortuos prae­sertim ho­norabiliores, in Sepelun­cis Sepelire. for the respect they did bear to their nobility, and other vitues. And also the manner of his interment, being buryed in a cave or vault; which (as is said) was most usual for such as were more honourable and of the better sort.

But to passe by those things which are of the lowest concernment. There are other intimations given by the Evange­list, by which they are rendred more tru­ly remarkable, and of eminent worth and note to us: which are,

1 Their mutuall love, manifested each to other, by their cohabitation, (or dwelling together) not only in the same town, but also as it seemes in the same house: And farther by their mutuall care for each other, as here, when Lazarus was sick, their first and chief care was to send for Jesus Christ, the [Page 5]great physitian both of soul and body.

2 Their love to Jesus Christ, eviden­ced by their frequent attending on him, and entertaining of him; taken notice of, and commended in all the Evange­lists. Matth. 26.6, &c. Mark. 14.3, &c. Luke 10.38, 39. Joh. 12.2, 3.

3 Jesus Christ his love to them all, as is expressed in the fifth ver. of this chap­ter, where it is said that Jesus loved Mary and her sister and Lazarus. Which he also makes manifest, by his sympa­thizing with them in their sorrowes, in­structing them where they are ignorant, strengthening their faith, comforting them in their afflictions, raising up again of Lazarus from the dead, &c.

Thus they that love Christ, and love one another are beloved of Christ.

The preparatory acts, that go before this miracle are:

1 the message which his sisters sent to Christ, to acquaint him with his sicknesse. That they went not themselves but sent, might proceed from the regard they had to their brothers weaknesse, and their own modesty. Suitable whereunto is the message which they send, wherein they prescribe nothing as to his comming, or [Page 6]sending or doing, but only commend-his case to Christ saying, Lord behold he whom thou lovest is sick, v. 3. and so leav­ing him to the freedom of his own will, to do as seemed good unto him. Which argues the sobriety, ond meeknesse of their spirits, that in a matter of the great­est weight, even in a case of life and death, they were so ready to sub­mit unto his pleasure, whereunto we have

2 The answer which Jesus Christ re­turn'd by the messenger sent him, where­in he aslures them of life, and safety to the sick, and of advantage to the glory of God and of Christ. This sicknesse saith he is not unto death, but for the glory of God, that the son of God may be glorified thereby, v. 4. And this we may be sure to gain by an hummble, and submissive addresse to Christ, in the sick­nesse of the body; though we may not be sure to be freed from death temporall, yet we may be sure of comfort in the promise of being freed from death etern­all. However this ought to support the spirit of a Christian, that Christ shall be magnified in his body, whether it be by life or by death Phil. 1.20.

3 The discourse which Iesus Christ had upon this occasion with his disciples, wherein he signfieth to them, his pur­poses to return into Judea to raize up Lazarus from death; wherein he suf­fers not himself to be discouraged from his duty, by the danger which they sug­gested, might attend him in the doing of it; with all giving them to under­stand, that one special end, which he proposed to himself, in this undertak­in, was the strengthning of their faith, v. 15. And not of theirs only, but al­so the begetting, increase, and perfect­ing of faith, in all the elect that remain­ed yet to be called in.

And to that purpose this being one of the greatest and last miracles that ever he wrought, while he was conversant in the world, and also a most remarkable de­monstration of his almighty power and Godhead. He hath caused it the more particularly to be recorded by the Evan­gelist, with all its circumstances. As the place where it was don, near Jeru­salem, they that doubted needed not to go far to inquire out the truth of it; the time when, it was near the Passe­over, when the Jewes in great multituds from all parts resorted to Jerusalem: [Page 8]The means whereby he effected it were the same by which he still upholds the world; even by the word of his power, The witnesses in whose presence he did it, they were many, and those of all sorts, men and women, friends and foes, some that believed, and some that were hardned, who went their wayes and accused him to the Phaisees. ver. 46.

All which circumstances are so exactly recorded, to the end, that they which were present might the better re­member it; and that they which were absent might the easier believe it. Ut inde rem pene natura sua incredibilem, dili­genti circumstantiarum descriptione credi­bilem redderet. To the end that a mater which in its own nature was in a manner incredible, by an exact description of all its circumstances, might be rendred apt to be believ­ed.

4 We have also here at large set down, that consolatory discourse, which Jesus Christ held with Martha, upon the occsiaon of the death of her brother. Wherein we may observe, the course which Christ takes, and the subject which he makes choise of, to comfort [Page 9]and restore her grieved and afflicted spirit. And that is the doctrine of the resurrection, and of life etern­all: wherein he especially labour­eth to regulate and confirme her faith.

As to the main that there should be a resurrection, she no way doubted, but concerning the power of Christ, and his interest in that work, she did much need to be farther instructed. In the 21. v. She seemes too much to con­fine the power of Christ to his corporall presence. Lord (saith she) if thou hadst been here, my brother had not died.

As if according to his Deity, he were not every where present, or as if the distance of place could hinder his power from working of mi­racles.

In the 22. v. she seemes to ascribe, all the power that Christ had to do any thing for her, unto the prevail­ency of his prayers to God. Implying, that she did not believe, that he was a­ble to do it of himself, when she saith but, I know that even now whatsoever thou wilt aske of God, God will give it thee.

And whereas v. 23. Christ had pro­mised that her brother should rise again. v. the 24. She captiously diverts it, or turns it off, applying it to his rising a­gain in the resurrection of the last day. As if Christ could not make good his word till then, or as if the consolation which she might receive from the doc­trin of the last resurrection were but of light concernment.

This weaknesse or wavering of her faith, Christ corrects in the words of my text; where he informs her, that he is not only the ministeriall, or instru­mentall cause, (as she seemed to sup­pose) but the very author, and prin­cipall effioient cause of the resurrection and the life.

Which words I shall consider,

• 1 Absolutly as they are in them­selves.
• 2 Relatively with respect to the con­text.

1 As they are considered absolutly they contain two distinct affirmative proposi­tions.

In the first of which, we have anas­sertion, [Page 11]of the power, and interest which Jesus Christ hath, in the re­surrection and the life. Jesus said un­to her, I am the resurection, and the life.

In the second, we have the speci­fication of the proper, and adaequate subject, or materiall cause, of the re­surrection, and the life, and that is the believer, He that believeth in me, shall live.

Whereunto he also adds an amplifica­tion of his power from the extent of it, and that both in respect of the quantity of the Subject, it reacheth to every one that believeth, be they never so many; He that believeth, it is indefinitly ex­pressed in this verse, but yet explained in the next verse, to be understood as uni­versall, where he saith, whosoever belie­veth in me. And also in respect of the quality of the subject, whatsoever his condition may be: be it never so des­perate: Though he were dead, yet shall he live.

2 As they are considered relatively.

• 1 They are inferred by way of argu­ment: for the correcting and curing of Martha's ignorance, unbelief and Er­rour.
• [Page 12]2 For the moderating and quieting of her passions now apt to be distempered by immoderate grief.
• 3 For the regulating, and improving of the present dispensation of provi­dence, in the death of her brother, and of her mourning upon that occa­sion.

Before I come to the observations, I shall endeavour to unfold the terms.

And 1 in order to the opening of the first propositon, I shall shew what we are to understand.

• 1 By the resurrection.
• 2 By the life.
• 3 How Christ is said to be the resurrecti­on and the life.

2 In the opening of the second proposi­tion, I shall shew,

• 1 Who it is that Christ meanes by these words he that believeth in me.
• 2 How he that believeth in him shall live.

3 In the opening the words whereby the power of Christ in raising of the dead, is amplified: I shall shew what is meant by these words, though he were dead yet shall be live.

First the resurrection is somtimes taken in the Scripture figurativly, What is ment by re­surrection, Ro. 6.4, 5 Eph. 2.5, 6 & 5.14. Colos. 3. 1 Rev. 20.6 Rivet in Psal. 16. p. 120 Rom. 6.4 Resurrectio prima est transitus a morte pec­cati ad vi­tam gratiae. Sixtus Senens. Biblioth. Sanct. l. 6. Annot. 347. est spiritualis omnium salvandorum ex morte peccati reviviscentia, Pareus in loc. Mortuorum resurrectio dicitur. Mortuorum itaque vocabulo non est nisi quod. amisit animam, de cujus facultate vivebat. Corpus est quod amittit animam, et amittendo fit mortuum: ita mortui vocabulum corpori competit. Porro si resurrectio mortui est, mortuum autem non aliud est quam corpus, corporis erit resurrectio. Resurrectio est ejus quod cecidit. Tortullian adversus Marcion. l. 5. p. 308. 309. n. 17. edit. Basil. 1562. Ca [...]o est, quae mo [...]te subruitur, ut exinde a cadendo cadavere enuncielu. Resurrectio caducae rei est (i.e.) carnis, Idem carnis resur. de. l. p. 56, 57. n. 14. for the rais­in again of the soul, from the death of sin, to the life of grace; which is call­ed a passing from death to life, Joh. 5.24.

This is called the first resurrection; which is nothing else but regeneration, the efficient cause where of is Jesus Christ, and this is only of the elect.

And it is also taken properly for the raising up of the body, which was fallen by death.

And yet not of the body without the soul, Anima est quae corpus [...]. but as death doth dissolve that union and conjunction which is between the soul and the body, so the resurrec­tion shall restore it, whence it is also [Page 14]called a regeneration Mat. 19.28. Piscat. in loc. Musc. in Ps. 2. p. 22.6. B [...] ­cause as in the first birth, a man [...] brought forth consisting both of soul an [...] body, so in the resurrection, (which is as another birth) he shall be raised u [...] an intire man consisting both of soul an [...] body.

Briefly, The resurrection proper [...] taken, is a supernaturall act of God whereby the same soul is reunited [...] the same body; to the end that the same person (even the same intire man may be presented in the day of judgment to receive the rewards or punishment of his forepassed life. Job. 19.26, 27 [...] 2 Cor. 5.10.

This also is twofold, according to the differing condition of the persons that are to be raised up. The hour is com­ming in the which all that are in th [...] grave shall hear his voice, and sha [...] come forth, they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. Joh. 5.28, 29. By which i [...] appears that of the resurrection, thu [...] properly taken, Jesus Christ is also the author and efficient.

Secondly by The life, we are to un­derstand [Page 15]principally life spirituall, and eternall, together with all the degrees of it from its beginning in grace to its perfecting in glory, in that it is such a life, as is the fruit and consequent of faith, as he immediatly expounds it, when he saith, He that believeth in me shall live, never die. This is indeed the life, by way of excellency, whereof Christ alone is the fountain and spring: when he is called the Prince of life; Act. 3.15. he that hath life in himself, and from whom it is derived unto others, who by faith draw it from him as water from a fountain. According to that of Paul, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the son of God.

All mankind by nature are in an estate of death, and no one of them is put into an estate of life, Calvin. but he that is risen from the dead: none can rise from the dead but by him who is the resurrection, none can live but by him who is the life. He that hath the son hath life, and he that hath not the son hath not life. 1 Joh. 5.12. In a word the life here spoken of, is chiefly life spiritual and eternal, begun in grace, and to be perfected in glory: [Page 16]unto which life, there is no true way, but by him who is the way, the truth, and the life, Joh. 14.6.

And thus you have heard what we are to understand by the resurre­ction, and what by the life. In the third place, I am to shew, how Christ is the resurrection, and the life. And I find it expressed by a learned author somewhat to this effect.

Christ, Lanc in. colos. 3. as God, is the resurection and the life properly and effici­ently; As man, and as he hath died for our offences, and was rai­sed again for our justification, so he is the resurrection and the life materially: Cartw. Harm. in loc. as mediator, and so he is the resurrection and the life formally even in and by whom they rise and live: As he is the head of the body (the Church) so he is the life of the members, by which they are raised from the dead, and are alive unto God, and do live the life of God, that is the life of grace here, and shall at last with him also live the life of glory. When Christ who is our life shall ap­pear, then shall ye also appear with [Page 17]him in glory, Colos. 3.4.

To speake a little more particu­larly to the words. Whereas he saith I am the resurrection, and the life. Singula verba emphatica Sunt. Every word hath its force.

I] and not another, nor by prayer to another, nor by the power of another; but of my self, and by mine own power. I am] not I have been, or I shall be, but I am: This is a manner of speakeing which is most proper unto God, who is ever the same, and by thus speaking, he would have us to know, that it is alwayes in his power to do it when he will, by whom he will, and as he pleaseth. For as the father raiseth up the dead, and quickneth them: even so the son quickneth whom he will, Joh. 5.21.

He speakes in the present tense, time past is not, and time to come is not yet, Tempus praesens est tantum tem­pus. Time hath no being but at present.

I am the resurrection] more [Page 18] Hebraeorum, aftes the manner of the Hebrews; He useth the abstract for the concrete, but in an active sense; As when the Apostle saith, 1 Cor. 1.30. He is made unto us wisdom, and righteousnesse, and sanctification, and redemption; his meaning is, that Jesus Christ is he that doth make us wise, and righteous, and holy, &c. So here when Christ saith, I am the resurrection, it is as if he had said, I am he that doth raise the dead.

Martha had said, concerning her bro­ther, I know that he shall rise a­gain in the resurrection at the last day. And Christ replyeth in effect (Thou mayest as well believe that he may be raised now; Per quem tunc resur­get po test & modo, quia ego sum resur­rectio. August. since he is present by whom he shall be raised then, for (saith he) I am the resurrec­tion, and I can as easily do it now as then.

(I am the resurrection and the life) first the resurrection and then the life; quia prior est restitutio a morte in vi­tam quam vitae status, Calvin. the restoring from death to life is before the state of life. The resurrection from the death of sin, must go before the life [Page 19]of grace, and the resurrection both from death temporall, and death spirituall must go before a full enjoyment of the life of glory.

This may suffice for the opening of the terms of the first pro­position. I come now unto the Second.

He that believeth in me shall live. In which proposition we have the proper subject of the resurrection and the life, He that believeth, the act that qualifieth and diposeth that subject, and that is faith. The object that gives life and virtue to that act, and that is Christ, he that believ­eth in me. And lastly the grace that is promised to reward, and crown it, and that is life. He that believeth in me shall live.

The subject of the resurrection in generall is that which is fallen (as hath been said,) The subject of the resurrection at the day of judgement, are the dead bodies universally both of good and bad. The subject of the resurrection, and the life or from the death of sin, to life spirituall, and eternall, are all and only the elect, [Page 20]which the father hath given unto Christ; for all they, and only they do come unto him by faith. Joh. 6.35, 37, 39, 40, 44, 47, 53, 54. All and only they, do performe that act, whereby they be­come fitly qualified, and disposed, to par­take of such a grace; And that not only in generall way, as they are a body: but every one for himself: every one that is thus to be raised by Christ, is to believe for himself. The just shall live by faith. Therefore he saith, He that believeth in me; And yet he spakes indefinitly, so that it is all one as if he had said every one that believeth in me, as Joh. 6.40. or whosoever believeth in me, as in the next verse after the text. Which notes also the object of faith, Jesus Christ. And to receive and rest upon him, as the Christ, the son of God, as the only author of life and Salvation is to be­live in him, as appears by Martha in her answer v. 27. which is also the same with Peters, Mat. 16.16.

And He that beliveth in Christ, is every one that by a true faith doth lay hold, and rest, upon Christ for life and salvation.

And he that thus believeth in him [Page 21]shall live, that is, shall live spiritually and eternally, He shall forthwith re­ceive that life which shall never have an end. He shall never die, that is spiritually and eternally.

This also may serve for the unfold­ing of the terms of the second propo­sition. I come in the third place to the amplification of the power of Christ in these words. Though he were dead yet shall he live. Where­in he sets forth the exceeding greatnesse of his power in regard of the extent of it, and that,

1 In respect of the quantity or num­ber of those that are to be raised up, be their multitude never so great, how­soever dispersed, of whatsoever na­tion, kinred or tribe; whether Jews, or Gentiles; Barbarians, Scythians, bond or free.

2 In respect of their quality, be their condition never so desperate; yet he that believeth, whosoever belie­veth, every one that believeth, Though he were dead, yet shall he live.

That is (say some) Though he were dead in the body, Piscat. in loc. yet shall he live [Page 22]again the body unto life eternall, Menoch. in loc. as he that believeth not shall rise again but unto death eternall.

Or though he were dead, Cartw. Metaph. in loc. yet seing I am the resurrection and the life, if it be for the glory of God, I can and will (as often as I please) restore him unto life again: nether need I stay for the last day.

There are others that understand it especially of the spiritual death of the soul, Calvin. Maldonat. or of the souls being dead in sin, and by the power of Christ to be quickned to a new and spirituall life; yet not without respect to the body, which though dead naturally, yet by his power should be raised up again.

But which way soever of these two the words are to be understood, there may arise a doubt.

1 If Christ speakes of the death of the body, how doth he require faith of the dead? can the dead believe? The dead praise not the Lord, neither any that go down into silence. Psal. 115.17. And as they can not praise him, so neither can they believe in him. In death there is no re­membrance of him. Psal. 6.5. They [Page 23]that goe downe into the pit can­not hope for thy truth, Isaiah 38.18.

2 If he speake of the spiritual death of the soul by sin, and of the raising up of such to the life of grace, what is this to the businesse in hand. The question is, of restoring life to La­zarus his dead body, and he speaks of giving life to the soul that is dead in sin.

For answer unto these, there is no doubt but that Christ's answer to Martha is both proper and pertinent, though every one may not so readily appre­hend it.

But to the doubts themselves. To the first we may say that he doth not require faith of the dead sensu composito, that is, that those that are dead in body should believe; but of the living, as if he should have said, He that while he liveth doth believe in me, though he were even now dead, yet shall he be raised up again, and live in the body, and that eternally; and thus he seemes to explain himself in the very next words, where he saith, whosoever liveth and believeth in me shall never die.

Again when he saith, though he were [Page 24]dead yet shall he live, it is to note, either his omnipotency, in that he can and will give life unto him, and cause even the dead to live. Or that although he be dead in respect of us, yet he is still alive in respect of Christ; in whom all believers live, and shall never die. And thus he is to be understood when he saith of Lazarus, his sicknesse that was not unto death, v. 4. and yet afterwards he saith, Lazarus is dead. His sicknesse was not unto death, v. 24. in respect of Christ, who could and would raise him up again: Sharpius Symphonia. loc. 176. yet he was dead in respect of men by whom he could not be numbred amongst the living.

As Paul said of Eutichus when he was dead Act. 20.9, 10. So may it be said of every believer, even when he is dead, his life is in him. His grave is but his bed, In mortis umbrajacet Jsa. 57.2. and his death his sleep, as Christ said of Lazarus when he was dead, our friend Lazarus sleepeth, v. 11. He sleeps in Jesus, 1 Cor. 15.18 1 Thes. 4.14. He is still united unto Christ, he is a mem­ber of that body which lives eternally. Calvin. Death it self unto belivers is a deliver­ance from death.

And that of the Jews may be truly applyed unto them, their grave is not [Page 25]the house of the dead, but Both Chajim domus viventium the house of the living.

To the second, though it should be understood of a spirituall death, yet it is very suitable to the matter in hand. And it is a forceable argu­ment to confirm the faith of Martha in this, that Jesus Christ was able to raise her brother again. He that is able to raise the soul from the death of sin, and to cause it to live the life of grace, can also raise the body from death tem­porall unto life eternall in the last day, and he that can raise the bodies of all the elect unto life eternall in the last day, can raise the body of one man unto life temporall now.

Furthermore whereas he was sought unto for restoring of life to the body. He answers that he was both able and ready to give more then they desired, even life not only to the body but also to the soul. Thereby taking an occasion from her insisting so much upon the life of the body to raise up her faith, and to quicken her desires after the life of the soul, which is of more necessary & worthy concern­ment, especially seing she was now con­versing with one who had both these in his power to conferre.

And this was usuall with Christ to take occasion from mens discoursing of outward, and corporall things to lead them on to spirituall things, and from temporall to eternall, as may be seen, Johnn 4.13. &c. Joh. 6.26, 27.

And this ariseth from that speciall respect which Christ bears unto the souls of his elect. Whence it is that he makes it his first care, useth more words, and takes more paines, to raise up Martha's dead faith, then to raise up her brothers dead body. And therefore he seemes to turn her off from the discourse of raising of her brother, upon which she was so passionatly set, and leades her into a discourse of spiri­tual life. Although it be not to be doubt­ed but that he comprehends under these expressions, a double dispensation of grace; viz. that he would raise the soul from a spiritual death, to a spiri­tuall life; and the body from death temporall to life eternall, a taste whereof he was now about to give in raising Lazarus from the dead.

I shall give you the Sum of all that hath been said by way of explication [Page 27]in this short paraphrase. And it is as [...]f Christ should have said, Martha thou impliest by thy discourse, that thou hast but low thoughts of me and my power: and that thou imaginest me to be only the minister or dispenser of the resurrection; that is such a one as only by prayer can obtain from another the power of raising the dead. Thou lookest upon me only as a man that is a prophet, and that by some more then ordinary grace; and favour, can prevail with God. But thou must know, and it is thy duty to believe; that I am God as well as man, and therefore that I am he, who hath that power, in and of my self, by which I am able to raise and do raise the dead to life, and that I am the very root and fountain of life by whom the dead do rise, and the living do live, whether naturally or spiritually, tempo­rally or eternally. And also that he, whosoever he be, that by a true and live­ly faith doth lay hold, and rely upon me, as such, whatsoever his condition may be, yea though he were dead, yet shall he live: though he were dead in respect of the body, yet by me shall he live again [...]n the body. Though he were dead in sin ( [...]s every one is before he believeth) [Page 28]yet by his faith in me, shall he be raised up to live, the life both of grace and glory.

I come now to the observations.

And first from the words absolutly considred as they propose the author & efficient cause of the resurrection & the life, and as they contain an assertion of that absolute and independent power, and interest which Jesus Christ hath in the resurrection and the life. We may observe,

Obser. 1 That Jesus Christ is the author of the resurrection and the life. Or That Jesus Christ is the author and efficient cause, both of the resurrection of the body, and of the life both spirituall and eter­nall.

2 From the subject of the resurrec­tion and the life, together with the qualification or limitation thereof, or the person to whom only Jesus Christ is the resurrection and the life; held forth in the second proposition, in these words He that believeth in him.

Obser. 2 We may observe that

Such as do sincerly believe in Christ, are the only proper and adequare sub­ject [Page 29]of the resurrection and the life. Or

Such as sincerly believe in Christ are they, and they only, who by the power of Christ are, or shall be rai­sed from death to life spirituall and eternall.

3 From the amplification of Christs power from the extent of it. He can and will raise them be their condition never so desperate. Though he were dead yet shall he live.

Obser. 3 The power of raising of believers un­to life spirituall and eternal in respect of all the degrees of it is so fully and abso­lutly in the hands of Christ, that nothing can hinder him from raising of them when he will.

Secondly from the words relatively considered. 1. As they contain a do­ctrin delivered and asserted by Jesus Christ, for the correcting and curing of Martha's ignorance and errour, concerning his almighty power and god­head.

Obser. 4 To be rightly informed in the doctrin of the power and interest, which Jesus Christ hath in the resurection, and the [Page 30]life, is an especiall meanes to cure the ignorance, and to prevent the errour, we are apt to be corrupted withall, concerning the power and Godhead of Christ.

2 Whereas Jesus Christ for the moderat­ing, quieting & comforting of Martha's spirit now apt to exceed in mourning and grieving, for the death of her brother, doth especially make choise of, and insist upon the doctrine of the resurrection, & the informing her in, and affecting her with, his absolute power in it, and over it.

Obser. 5 Rightly to be informed in, and to be affected with, the doctrin of the resur­rection and the life, and of Christs power in it; is of especiall use, to comfort the sorrowfull, and mourn­ing friends of such as die in the faith.

3 Whereas Jesus Christ doth take oc­casion to moderate, and improve Mar­tha's mourning over her brothers dead body, and her desire of having it raised up again to life temporall; to minde her of the true and effectuall meanes of quickning and raising up her own dead soul, to life spirituall, and eternall.

Obser. 6 When any are apt to exceed in mour­ning over their friends dead body; wish­ing it might be restored again to life temporall: It is seasonable to mind them of the most effectuall meanes of raising up their own dead souls to life spiritual and eternal.

The words of the text are few, but fruitfull. I may compare them to those few loaves and fishes, which in the hands of the disciples, seemed unto them by much too little to satisfy so many thousand hungry stomacks, as then stood in need of refreshment. But being bless­ed and broken by Christ, they multiply so exceedingly, that they become enough for all and to spare.

In like maner these words of Christ lookt upon with a carnal eie, or as only in the hands of a man, what are they a­mong so many that every one should have his portion. But if Christ by his spirit do blesse and dispense them in the way of his ordinance they will multiply and be enough for all. Yea such is the nature of this food, that every one may carry away the whole, and yet never a one have ever the lesse.

To each of the observations I shall speake particularly, but very briefly. The first is this,

Obser. 1 Jesus Christ is the author of the resur­rection, and the life. Or Jesus Christ is the author and efficient cause, both of the resurrection of the body, and of the life both spirituall and eternall.

1 That he is so is manifest in the text; and therefore needs not any farther proof: neither shall I adde any more but only this, that we have Jesus Christ asserting his power, and efficiency, in the resurrection, four several times in one and the same chapter. viz. Joh. 6.39, 40, 44, 54. and in the life both spiritu­all and eternall no lesse John 5.21, 22, 24, 25, 26.

2 How he is so I shall shew in these particulars.

1 Jesus Christ is the author and effi­cient cause of the resurrection and the life, as he is God, not excluding the father or the spirit. For it is said that the father raiseth up the dead and quick­neth them. Joh. 5.21. 1 Cor. 6.14. And [Page 33]also that the spirit raiseth and quickneth the dead Rom. 8.11.

The father by the son, and through the spirit, 2 Cor. 4.14. Opera Trinitatis, ad extra, sunt indivisa.

As he is the judge of the world, so he is the resurrection, both of the elect, and reprobate, Joh. 5.27, 28. Even as the opening of the prison dores, and the bringing forth of the prisoners, is by the power and authority of the Judge. So the opening of the graves, and the raising of the dead is by the power and authority of Jesus Christ.

3 As mediatour, and so he is the author of the resurrection and the life, of believers only. And that

1 By his merit, 1 Cor. 15, 21, 22. since by man came death, that is by the merit of mans sin, even by the sin of the first Adam. By man came also the resurrection of the dead, that is by the merit of the righte­ousnesse of Christ who is the second Adam.

2 By his efficacy, power and virtue, whereby he quickneth whom he will. He shall change our vile body, Joh. 5.21 that it may be fashioned like unto his glorious [Page 34]body, according to the working whereby he is able to subdue all things to himself, Phil. 3.21.

3 By inchoation, Christ is risen from the dead and become the first fruits of them that slept 1 Cor. 15.20. that is of believers. Christ is to believers as the firsts fruit to all the rest of the fruits; be and therefore if all the fruits sanc­tified, through the Sanctification of the first fruits, then so shall all belie­vers be raised by the resurrection of Christ.

The use of this point, is to confirm our faith, in the doctrin of the Godhead of Christ. None can raise the dead of himself, and in his own name, and by his own power, but God only. And hence by his raising up of himself, he is said to have been declared, to be the son of God with power, Rom. 1.4. And this was one of those signes by which he evidenced himself to be the Christ to John's disciples, Math. 11.5. in that by him the dead were raised up.

And as the resurrection of the dead, is one of those principles, or funda­mentalls of the doctrine of Christ, which [Page 35]are most necessary for all Christians to know and believe. Hebr. 6.1, 2. So to know and believe that Christ is the au­thor or principall efficient cause of it, is no lesse the duty of all that professe to believe Jesus Christ to be the son of God? which is another article of our faith. And therefore to the end that Jesus Christ might fully confirm Martha in the faith of his Godhead; he tho­roughly instructs her concerning his power and efficency in the resurrection: which if she should receive, she must also necessarily believe him to be God.

And accordingly it followes, when Christ puts her to the question ver. 26. Believest thou this? she readily an­swers, ver. 27. Yea Lord I believe that thou art the Christ, the son of God.

The truth is, the doctrin of the re­surrection is a difficult point. Durius creditur resurrectio carnis, quam una di­vinitas saith Tertulians. That is, the re­ction of the body, is harder to be belie­ved, thence it is (saith he) that here­ticks commonly begin, l. de resur­rectione carnis. p. 46. n. 2. with the re­surrection of the body, and thence (having shaken the hope of the resur­rection) [Page 36]they ascend at length to the questioning of the Deity. Which is the reason he gives for his dealing first with that subject. That so the saithfull being Sufficiently confirmed in this, they might be the better grounded in all the rest. As if they should be weakned in this, they would be doubtfull in all the rest. Fiducia christianorum, ibid. p. 45. resurrectio mortuorum, saith the same Author, The hope of a christian, is the resurrection of the dead. Tolle spem resurrectionis & resoluta est observantia omnis pietatis. Chrisostom. in Mat. 22. Take away the hope of the resurrection, and all esteem of re­ligion is vain. If there be no resur­rection of the dead (saith the Apo­stle, 1 Cor. 15.) then is Christ not risen & if Christ be not risen, then is our pre­aching vain, and your faith is also vain, and ye are yet in your sins, ver. 13. &c. Then they also which are fallen a sleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable, ver. 18.19.

Whereas on the contrary if we be established in these points; That there shall be a resurrection; And that Christ is the Author and ef­ficient of it, then it followes, That [Page 37]Jesus is the Christ the son of God which should come into the world. And that whosoever believeth in him shall never die. As will farther appear in the handling of the second doctrinall observation, to which now I come, and it is this.

Such as do sincerly believe in Christ, are the only proper and adequate Subject of the resurrection and the life. Or

Such as do sincerely believe in Christ, are they and they only who by the power of Christ, are or shall be raised from death to life spiritual and etern­all. I do not say that believers are the only adequate subject of the resurrection, Dan. 12.2, 13 as if none should rise but they; The wicked shall rise also, but to the re­surrection of condemnation. But I say that belivers are the only proper and ad­equate subject of the resurrection and the life, or of the resurrection to life spirituall and eternall. He that heareth my word, and believeth on him that sent me, hath everlasting life. The hour is comming, in the which all that are in the graves shall hear the voice of the son of man, & shall come forth, they that have done good, unto the resurrection of life, Joh. 5.24 28, 29. And this is the will of him that [Page 38]sent me, that every one which seeth the son, and believeth on him, may have everlasting life, and I will raise him up at the last day, Joh 6.40. They and on­ly they shall rise and die no more, whoso­ever believeth in me shall never die. Joh. 11.26. Only such as have a part in the first resurrection, are they over whom the second death shall have no power, Rev. 20.6.

Because they only have received that immortall seed, and principle of spiritu­all and eternall life. He that believeth on him that sent me, hath ever lasting life, and shall not come into condemntion, but is passed from death to life, Joh. 5.24.

2 Because of their near relation to God. They that shall be accounted worthy to obtain that world, and the resurrection from the dead cannot die any more, for they are equall unto the Angels, and are the children of God, being the children of the resurrection, Luk. 20.35, 36.

3 Because of their near relation unto Jesus Christ, they are members of his body, [Page 39]being ingrafted into him by faith, and therefore they shall rise with him, Jsa. 26.19. With my body shall they arise. Whence they are said to be begotten again unto a lively hope, by the resur­rection of Jesus Christ from the dead, 1 Pet. 1.3. And if we believe (saith the) (Apostle) that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 1 Thes. 4.14. They only are given of God the father unto Jesus Christ. And this (saith he) is the will of the father which sent me; that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. Joh. 6.39. Which he will do accordingly, v. 40, 44.

4 They only have attained to that grace which sets all other means on worke, and renders them effectuall, and that is faith, which is that grace which is the resurrection of the soul, and in a [...]ort enlivens the soul, gives life unto the life. Though not of it self but by vertue of its object which is Jesus Christ; [...]aith is the vessel by which we draw water but of the wells of salvation, the conduit pipe by which we conveigh home to out own souls, that life which is in Christ.

This point is of use to informe us,

Use 1 1 Who they are alone, to whom Je­sus Christ is the resurrection and life; and they are only believers.

2 What it is alone that makes any one capable of an interest in the resurrection, and the life, by Christ, and that is faith.

3 What we must be, if we will have Christ to be such (even the resurrecti­on and the life) to us, we must be believers. We must be ingrafted into Christ by faith, we must be mem­bers of his body if we will be partakers of of his resurrection. We must be in cove­nant with him, and to that end we must by true and unfained repentance breake off, and dissanull our cove­nant with sin, and that with Loath­ing and abhorrency, as that which will infallibly hinder, and dissolve all uni­on, and communion between Christ and our souls. We must also by a ready, chearfull and sincere obedience, serve and glorify God in whom we professe to believe. If we be believers indeed, we must evidence it, by our living the life of faith, even by adding works to our faith, Gal. 5.6. Jam. 2.17 &c. it must be a faith working by love. Faith without workes is dead, shew me thy faith by thy works.

Use 2 This is a word of terror unto unbelie­vers. In asmuch as they may know from hence, that they have neither part nor lot in this matter. Non dicitur de mortuis lege natu­rae, & se­paratione a­nimae ac­corporis, sed de his qui pecato mor­tui sunt. Hi­eron. in Isaias. c. 26 1 Jesus Christ is not the resurrection and the life to them. They are dead they shall notlive, they are disea­sed, they shall rise, all their memory shall perish, Isa. 26.14. They are dead in their sins, and continuing such they cannot live the life of grace, & shall not live the life of glory. He will indeed raise them up a­gain, but it will be only as a judge, calling them out of their graves as Malefactors out of their prisons, to appear before him to receive their sentence only (as hath been said) to the resurrection of condemntion, Joh. 5.29.

Where by unbelievers I do not understand only Jews and Heathens, Turks, and such like infidels which never made a profession of the name of Christ. But also such as though they professe that they know God, yet in their works deny him. And even of such the Apostle saith, that they are abominable, and disobe­dient, and to every good work repro­bate, Tit. 1.16. These may be Christi­ans in name, and outward profession, [Page 42]but unbelievers yea worse then infidels in deed.

To such I may spake in the words of the prophet Amos ch. 5.18. Wo unto you that desire the day of the Lord, to what end is it for you? the day of the Lord is darknesse and not light; even very dark and no brightnesse in it. And as another prophet speaketh in a like case. The mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distresse, a day of wasting and deso­lation, a day of darknesse and gloomi­nesse, a day of clouds and thick darkness, Zeph. 1.14, 15.

But alas many (yea too many) are apt to deceive themselves, saying that they do believe, and repent and obey too, and that they do many things, and that they are better then many other men are. Thus the Pharises, Luk. 18. He can say, God I thank thee, I am not as other men are extortioners, unjust, adul­terers, or even as this Publicane. And he did many good things too, and yet he did but deceive himself. In like manner Saul can meet Samuel with a great deal of confidence, and say, blessed be thou of the Lord: I have performed the commandment of the Lord, 2 Sam. 15.13. [Page 43]yea Samuel hath much a do to convince him; He stands to it v. 20. Yea. saith he, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me. When as all the while he was in the very way of rebellion and stubbornesse. ver. 23.

And are there not many, who have far lesse to say for their works, and yet can boast much more of their faith; and though their words be never so evil, and their communication never so cor­rupt, and their actions never so vile; ye [...] they can blesse themselves, and thank God, they have a very good heart, and a strong faith; and are as good christians, and as sound believers as the best.

And what is this but (as Mr. Shepard rightly calls it) a bramble faith, Sound be­lievers. p. 72. which indeed layes hold upon Christ, but as the bramble doth upon our skin, it only pricks and Scratcheth him, causing no­thing but reproach to his name, and grief to his spirit, Rom. 2.24. Phil. 3.18, 19. And what will be the end of such deceit, but (as the Aposile saith) destruction to them that trust to it.

Use 2 Lastly unto such as are true believers indeed, this is a word of unspeakable and endlesse comfort. Christ is the re­surrection and the life to them. All that ever he hath done or suffered, hath been for them; That he took on him the form of a servant, and humbled himself to the death of the crosse, was laid in the grave, and for a time continued under the power of death: That he rose again from the dead, and ascended into heaven, and sits at the right hand of the Majesty on high: What­ever he was in his humiliaton, whatever he hath been, or is, in his exaltation, he hath been and he is wholy for belie­vers. For their sakes saith Jesus Christ I sanctify my self, that they also might be sanctified through the truth. Joh. 17.19. For their sakes I sanctify my self (i.e.) Offero me tibi in sanctam victimam. Chrisost homil. 81. Piscator. in loc. I of­fer my selfe an holy sacrifice. And by once offering he hath perfected forever them that are sanctified, Heb. 10.14. For their sakes, it is, hat he ever liveth making inter­cession for them, Heb. 7.25. So that whatsoever times or changes may come, they are sure it shall go well with them. Even when there shall be signes in the sun, and in the moon and in the stars, and upon the earth distresses of Nations, with per­plexity, [Page 45]as the sea and the waves roaring, Luk. 21.25. When the sun shall become as sackcloath of hair, and the moon shall become as blood: And the stars of heaven shall fall unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken with a mighty wind: When the heavens shall passe away like a Scroule, and the element shall melt with fervent heat, the earth also and the works that are therein will be burnt up. And every mountain and Island shall be moved out of their places. And mens hearts shall fail them for fear. And the Kings of the earth, and he great men, and the rich men, and the chief captains and the mighty men, and every bond man, and every freeman, shall [...]ide themselves in the dens and in the rocks of the mountains. And shall say to the mountains and rocks fall on us, and hide [...] from the face of him that sitteth on the [...]hrone, and from the wrath of the lamb. [...]et saith Jesus Christ unto believers, when [...]e shall see the son of man coming in a [...]loud with power and great glory: Even [...]hen these things begin to come to passe, [...]en look up and lift up your heads for your [...]edemption draweth nigh, Luk. 21.28. [...]ehold the day cometh that shall burn as [...]oven, and all the proud, yea and all [Page 46]that do wickedly shall be as stubble, and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name, shall the son of righteousnesse arise with heal­ing in his wings. Mal. 4.1, 2

This is the portion of believers, and of them alone, a stranger doth not inter­meddle with their joy. To them only is Jesus Christ the resurrection and the life, and to them he is so, be their condition what it will. He that believeth in me, though he were dead, yet shall he live. Which brings me to the third point of doctrine, raised from the Am­plification of Christs power from the extent of it, He can and will raise them, be their condition never so des­perate.

Obser. 3 The power of raising of believers unto life spirituall and eternall in all the de­grees of it is so fully and absolutly in the hands of Christ, that nothing can hinder him from raising of them when he will. All power (saith Jesus Christ) is given unto me, in heaven and in earth, Matth. 28.18. That is, An [Page 50]absolute and supreme authority over all things both in heaven, and earth, is committed to the hands of Jesus Christ (as he is mediatour) for the good of his Church. And if all power in heaven and earth, be in the hands of Christ, then he may do what he will in heaven, and earth, nothing can let him.

1 He can remove all hinderances. If any thing could hinder Jesus Christ from raising of believers unto life erernall, death and hell would do it; but these cannot. I have the Keyes of hell and of death, saith Jesus Christ, Rev. 1.18. By his having of the keyes understand the power and authority of his office, he hath the chief authority and com­mand over these. And these are the greatest and most powerfull enemies of believers.

Death is the king of terrours. And Hell is the second death, even death, Job. 18.14 eternal, the utmost issue and effect of sin, which is the sting of death.

Moreover death and hell are compre­hensive viles, they contain under them al the miseries of this life, and of that which is to come (if at least it may be law­full to call in life) weakness and sickness [Page 48]in the body, shame and reproach to the name, losses in the estate, crosses in re­lations, grief and vexation in the mind, and lastly the separation of the soul from the body, and of both from God, and to be given up to the worm that never dieth, and to the fire that never goeth out. Now thy dominion over these is in the hands of Jesus Christ, he hath them all in his power and at his dispose. He hath vanquished all these enemies and triumphed over them; And by death destroyed him that had the power of death, that is the devil; And delivered them, who through fear of death, were all their life time subject unto bondage, Heb. 2.14, 15. He hath led captivity captive. And he must raign till he hath put all his enemies under his feet, 1 Cor. 15.25. He shall have a full and absolute conquest over them. They shall be so thoroughly sub­dued, that they shall never rise again.

2 As he can remove all hinderances and oppositions, that nothing may resist him: So he can command all helps & further­ance what ever may be requisite. He can command the sea to give up the dead that are in it, and death and hell to deliver up the dead that are in them, Rev. 20.13. even with more ease, and better successe [Page 49]then a conquerour can command his captives that are at his mercy. He can give power to all meanes that they shall be effectuall, if he speake but the word it shall be done. By the word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth, and all power both in heaven and earth is in his hands, as was shewed even now.

And if this be so, that the power of raising of believers from death to life spirituall and eternall, be so fully and absolutly in the hands of Jesus Christ, then how much doth this commend, and magnify the priviledge and happinesse of believers; He that is their Lord and Master, their brother and friend, & head and husband, who is so inseparably and unchangably theirs, and hath loved them better then his own life; hath all things in his own power life, and death, both temporal and eternall, are in his hands, and he can dispose of them at his plea­sure; so that they may boast and glory in this saying with the Psalmist; He that is our God is the God of salvation, Ps. 68.20.

And I may say unto every believer as the women said unto Neomy. Blessed be the Lord which hath not left thee this day whithout a kinsman, who shall [Page 49]be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law which loveth thee, which is better to thee then seven sonnes, hath born him. And blessed be God for Jesus Christ whom he hath given unto thee, and who hath loved thee better then his own life, behold even he it is that hath the power in his own hands, to be the re­storer of thy life, yea the raiser of thee up unto eternal life. And it is better that it is in the hands of Christ, then in the hands of any friend in the world, were there but such a power put into the hands of a father, or brother, or kinsman, or friend, we should be apt to rejoyce in it, and to esteem it a great priviledge, and yet it is possible they might faile us. But it is impossible that Christ should faile.

Yea it is better then if it were in our own hands, for had we such a priviledge, and were but left to the liberty of our wills (as Adam was) we should be as apt to commit a forfeiture as he was.

And therefore that the founde­tion [Page 58]of God might stand sure, and that the Lord might know who are [...]is. He hath reserved it in a surer hand. God hath raised up the Lord, and will also raise up us by his own power. 1 Cor. 6.14. and 2 Cor. 4.14.

But here it may be Questioned, that if there be such a full and absolute power in the hands of Christ of raising up be­lievers when he please, and that to life spiritual, and eternal, in respect of all the degrees of it; even a full power of raising them up from the death of sin to the life of grace, and of recovering them after all their relapses, the raising them up to higher degrees, and at last to raise them from death naturall to life eternall, and from the grave to glory.

Quest. 1 1 Why should Jesus Christ suffer so many of those whom the farther hath given him, to lye so long dead in their sins, before he raise them up to live the life of grace?

Quest. 2 2 Why should it be so long ere he raise them up to perfection in grace?

Quest. 3 3 Why should he suffer the bodies of believers which are holy, the temples of the holy ghost, and members of his [Page 52]own body; to lie so long in their graves, to corrupt and putrify, and that there should be no difference, between the condition of the believer, and unbelie­ver, neither that their dust shall be cap­able of being distinguished the one from the others.

For answer unto these, though there were no other reason to be given but this in generall, that it is the will and good pleasure of God to have it so, yet that were sufficient to set bounds to our curiosity, in inquiring after the reasons of his dispensations. But yet it may be far­ther said (though all that I shall adde will be in order to the better understanding of that.)

Ans. 1 To the first, That Jesus Christ doth suffer many of those whom the father hath given him to lie long dead in their sins before he raiseth them up unto the life of grace. I answer first, Nega­tively.

1 He doth not do so by all, some are sanctified and raised up in the very womb, [...] 1.15. Jer. 1.5. and from the womb. Some in their youth; and some not untill they are ready to drop into the grave.

2 That he raiseth up some sooner or more early then others doth not proceed from any worthiness that is in one more then another either in respect of birth, that one is born of better and more gra­cious parents then another, or that one hath had better education then the other, or that the one hath better natural or ac­quired parts, or hath had better means or opportunities, or naturally had better inclinations to be wrought upon.

Manasseh the son of good Hezekiah, who in all likelihood, as he had the pri­viledge to be born of a very Sincere and gracious father who doubtlesse was not wanting in the duty of a father either in precepts, example or prayers, besides other good meanes were not wanting, neither for any thing that appears did he want parts to apprehend and approve them. And yet we see it was long ere he was raised up.

Josiah the son of wicked Amon in a worse time, and under lesse means, and yet he is raised up betimes, 2 Chron. 34.3.

3 I answer affirmatively. It is 1 To manifest the liberty, and power of his own will, in the dispensation of his [Page 54]grace. It is in his power to do with his own as he please. Neither have they that were called in at the first hour, reason to boast of themselves, or to envy at o­thers, that come in after them, that they are made equal unto them. Nor they that are raised up, (as it were) in the last hour, cause to murmur, that they had not a more early call. Mat. 20.15 Is it not lawfull (saith he) for me, to do what I will with mine own.

2 To magnify the exceeding riches of his goodness, in his for bearance, & long-suffering, untill the sinner hath filled up the measure of his iniquity, and is be­come in a manner ripe for judgment: and when (in mans apprehension) no­thing was to be lookt for, but that the re­ward of his hands should be given him: As who would ever have thought, having seen Manasseh acting over all those hor­ [...]id abominations, 1 King. 21 Idolatries, witchcrafts, murthers, with all their severall aggrava­tions, even to an obstinate resisting, 2 Cron. 33 10 and rejecting the means, which were vouch­safed him for his reformation: that yet the Lord should retain any thoughts of mercy and grace towards such an Apos­tate; And that even then he should cause a spirit of light and life to enter into him, and to raise him up, by a sound and [Page 55]thorough repentance, and to cause him to live the life of grace. This must needs be to the praise of the glory of his grace: and to provoke men, Gal. 1.24. to glorify God in them, and to cry out, O the depth of the riches not only of the wisdom and knowledg of God (as the Apostle in a­nother case) but also of the bounty and love of God our Saviour! Ro. 11.33. not unto the wise and prudent, not unto the righteous or just, which need no repentance: Psa. 68.18 Tit. 3.3, 4, 5 But to the rebellious also, to the foolish and disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hatefull, and hating one another. Act. 9.1. Even while they are yet breathing out threat­nings and slaughter against the Saints. Surely (may they say) it is not by works of righteousnesse which we have done, but according to his mercy that he sav­eth us.

Quest. 2 To the second question, why it is so long ere he raise up believers to perfec­tion in grace, seeing it is in his power to give them perfection as soon as a being. 1 It may be answerd that it is not through any defect on Christs part, but through the incapacity of the subject. Christ by one offering hath perfected forever them that are sanctified, Heb. 10.14. (that is) he hath [Page 56]done all that was required on his part for the perfecting of them; by the merit and efficacy of his death he hath purchas­ed for them, and bestowed upon them, reconciliation with God, remission of sins, the purification of their consciences, and eternall redemption.

But such is the incapacity of the sub­ject, that is of believers, in respect of that masse of corruption that is allwayes re­sisting of the workings of Christ, by the spirit: that it will not suddenly be sub­dued.

There are many graces to be exercised and improved, which cannot be perfec­ted on a sudden, knowledge, and faith, and Love, and hope, and patience; must have time to grow in. The spiri­tuall man, as well as the naturall, hath different estates, to be passed tho­rough, an estate of infancy, and child­hood before a full stature; A child though of never so able, and learned a teacher, cannot presently be made a perfect Schollar, it is a work of time. The master may have much to com­municate, but he must be content to waite the time till the Scholar be able to receive it. I have many things to say unto you (saith Jesus Christ to his disci­ples) [Page 57]but ye cannot bear them now, Joh. 16.12. I could not speake unto you bre­thren as unto spiritual, but as unto carnall, 1 Cor. 3.1 2 Hebr. 5.11 12, 13, 14. even unto babes in Christ, I have fed you with milk, and not with meat, for hither­to ye were not able to bear it, neither yet now are ye able.

2 The ordinary way of Christs work­ing, is in the use of meanes; Now the meanes by which he raiseth up the elect, from the death of sin, to the life of grace are his ordinances? which he hath also appointed, Rom. 10 14.1 Cor. 1.21 1 Pet. 2.3 & 2.2. Ephes. 4.11, 12, 13 Col. 1.28. for their building up unto perfection, which they in time attaine unto by the effectuall working of his spirit. Whereas should they be as soon perfected, as they are regenerated, many prophesies, promises, and institutions of Christ in his word, would remain un­accomplished, and uselesse.

3 Jesus Christ doth take the more time, 2 Tim. 3.16, 17. for the raising up of believers unto perfection; That he may have the bet­ter oportunities, for the glorifying of [...]he wisdome, and power, of the truth [...]nd faithfullnesse, and of the patience [...]nd goodnesse of God.

The Lord could as soon have given [...]nto the children of Israel the possessi­on of the land of Cannan, as the promise [Page 59]of it; Act. 13.18 but chose rather to delay them for a long time in Egypt. And to suffer their manners forty years in the wilder­nesse: that he might get him honour by the destruction of his enemies, and pre­servation of his people. In like manner though he could as suddenly perfect, as regenerate believers, yet he takes more time, that he may the more advance his own name, in the manifestation of his speciall providence over them, and in the better preparing them for glory.

Quest. 3 To the third question it may be an­ [...]. 1 That the Lord pleased to [...] the members of his mystical body, to he so long in their graves, even untill the number of their brethren be fullfil­led: that the members may be perfected together. Such is the answer which is given by the Lord himself, to them that were slayn for the word of God, and for the testimony which they held: when they cryed with a loud voice saying. How long Lord, holy and true, doest thou not judge and avenge our bloud on them that dwell on the earth. And it was said unto them, that they should rest for a little season, untill their fellow-servants [Page 59]also, and their brethren that should be killed as they were, should be fullfilled Rev. 6.9, 10, 11.

2 They are suffered to rot, and putri­fie, and to be turned into dust, and to be mingled without distinction. That the power of God may be the more manifested in their resurrection, and because the time of setting a difference between the righteous and the wicked is not till then. vid. Petr. Martyr. i [...] 2 Reg. c. 4. f. 280. B.

I have done with the observations arising from the text, absolutely consider­ed. I come now unto those which have been raised from it as considered with relation to the context. The first whereof (being the fourth in order) is taken from the words as they containe a doctrine delivered, and asserted, by Jesus Christ: for the correcting, and curing of Marthas ignorance and er­rour, concerning his almighty power and Godhead.

Whence we have observed that,

Obser. 4 To be rightly informed in the doctrine of the power and interest, which Jesus Christ hath in the resurrection and the life, is an especiall meanes, to cure the ignorance, and to prevent the er­rours, [Page 60]we are apt to be corrupted with­all, conceruing the power and Godhead of Christ.

That which hath been already spoken in the handling of the first observation, I suppose may save me the labour and the time, that otherwise might have been employed in inlarging upon this. There you have heard that Jesus Christ is the author or efficient cause of the re­surrection, and the life. And in the ap­plication, we made use of it, for the confirming of our faith in the Godhead of Christ. I shall therefore adde no more, for the proof or application of this point: but only this, That he which doth know, and believe that Jesus Christ is the author, and efficient cause of the resurrection, and the life, cannot doubt, but that the fullness of the God­head, dwelleth in him bodily or substan­tially.

2 From the words, in relation to the context. Whereas Jesus Christ for the moderating, quieting, and comfort­ing of Martha's spirit, now apt to ex­ceed in mourning and grieving for the death of her brother, doth especially make choise of and insist upon the doc­trine of the resurrection, and the life; [Page 61]and the informing her in, and affecting her with, his absolute power in it and Soveraignty over it. Obser. 5 The observation is this. Rightly to be informed in, and to be affected with the doctrine of the resur­rection and the life, and of Christs power in it, is of especiall use to comfort the sorrowfull, and mourning friends, of such as die in the faith.

I say, to be informed, to exclude ig­norance, and to be rightly informed, to avoid errour. I say first to be informed, in it and then to be affected with it. Be­cause the information of the judgment, must go before the motions of the will; and that not only as a guide to conduct unto the right end, but also as a counseller to advise unto the pro­per meanes, and also as Gods minister in some sort to command, (that is not by any power or authority of its own but) by manifesting what is the will of God; whereunto our wills are to be subject; and by proposing the promises, and threats, either to quicken the dullnesse, or to check the unrulinesse of our affec­tions.

And I say both to be rightly informed and affected, because both are necessary. [Page 62]To have the mind inlightned, and the heart not affected, is to have light without life; and much affection with­out knowledge is but distempered pas­sion, Jam. 3.6. not unlike to hell fire which hath much heat, but no light. There is neither profit, nor comfort in the want of either. But to have the mind rightly informed in the truth of the doc­rine of the resurrection, and the life; and of Christs power, and interest in it, and to have the heart sincerely af­fected with it, quiets the minde and revives the spirit. And he that layeth his friend in the grave, being perswaded of his interest in Christ, will have his fears so tempered with hope, and his grief with patience, as it is with the husbandman, Amos 9.13 in a time of peace when the plowman overtakes the reaper, and the treader of grapes him that soweth seed. Jam. 1.2. The believer is allwayes sowing and reaping together; he reaps good out of evil, and comforts from crosses, and joy in temptations. The life of a christian is much like unto that of those Troglodites in Ethiopia amongst whom it is said toto anno seritur ac meti­tur All the year they are sowing and reaping, Scalig. Ex­ercit. 249. distinct. 2.

The use of this piont is to shew the vast difference that is between the suner­all mournings of Christians and hea­thens.

The heathens indeed made death a Goddesse, because of her power (beat­ting down all before her) but yet they gave her no divine honours, nor temple, nor priest, nor altar, nor sacrifice, nor festivall dayes, because they looked upon her as one that did them all the mischief, and from whom they hoped for no good.

And for a like reason they crowned Pluto (by whom they signified death or the grave) with the leaves of the Cypress tree, The like is said of the Pi [...]e tree, which also for that cause is used by some for an emblem of death. which as they say is a tree of that nature, that being once cut down never buds nor grows again. And therefore it is not to be marvelled at, if they exceed­ed in sorrow for their dead, Since it is manifest they were men without hope. But for Christians it ought not to be so with them. To such the Apostle speaks, Brethren I would not have you to sor­row even as others which have no hope. 1 Thes. 4.13. Eph. 2.12. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him, 1 Thes. 4.13, 14.

They that die in the faith, die in the Lord, they sleep in Jesus, Christ is still their head, and they his members, and if he be risen, they must needs rise also. As long as the head is above water the members cannot be drowned.

The heathen complaind that their dead were ingratefull.

Though they cryed never so loud, yet there was no reply, though they performed never so many rites and services yet there was no return: but for believers their faith speakes when they are dead. Heb. 11.4. Their faith in God, their covenant with God, their pray­ers to him, and all that ever they did, or suffered for God, are written in Gods book, and are as so many speak­ing remembrancers before the Lord. Exod. 17.14 1 Sam. 15.2 Isa. 37.35. Exod. 20.5 6. Deut. 9.27 Wicked mens evill works speak also: but it is for vengeance upon their wicked off-spring, the speaking of belie­vers is for good to their posterity, that walke in the same faith.

2. Use. This shewes what they are concerning whom their friends may thus comfort themselves in their death, they are beli [...]rs and none but they: [Page 65] None but such as believe in Jesus, do sleep in Jesus, and none but such as sleep in Jesus, will God bring with him.

If ever we desire that our friends may have any thing to comfort themselves withall, concerning us, when we are dead, we must be of the number of those that die in the faith, otherwise we leave our friends comfortlesse and to mourn without hope.

But here it may be questioned

• 1 What is it to die in the faith?
• 2 Who are they that (as we may judge do) die in the faith? For answer

1 To die in the faith, is to die in a con­stant dependance, and reliance, on the truth, and faithfullnesse of God, in the promises, for remission of sins, and life eternal in Christ, (in whom all the pro­ses are yea, and amen, that is, made, and perfected) so that such, as neither the multitude nor greatness of their sins, or miseries, can overthrow their faith. But that they can and do believe, that though they die, yet that in Christ they shall live, and that eternally, may be said to die in the faith. Thus it is said of Abraham and Sarah, and Isaack, and Jacob, and their posterity, that though they received not the promise, that is the [Page 66]accomplishment of the grace promised, whether it concerned their Salvation by the Messiah, or the possession of the land of Canaan, which was but a type of their inheritance in heaven: yet they died in a stedfast belief, and expectati­on of it, and therefore it is said, they all died in the faith, Hebr. 11.13.

And thus all that die, in a firm per­swasion of the remission of their sins, and of eternal life, in and thorough the merits and mediation of Christ, may be said to die in the faith; and such as do so inseparably cleave unto the Lord, that death cannot separate them, may be said to die in the Lord. And such are pronounced blessed. Rev. 14.13.

Such as do not thus die in the faith, die in their sins. If ye believe not that I am he, ye shall die in your sins, Jo. 8.24. And as there is no condemnation to them that are in Christ Jesus, Rom. 8.1. that is by faith, so there remaines no­thing but condemnation to such as die without it.

But since all our comfort concerning our deceased friends, depends upon their dying in the faith, or at least upon our judging of them to be such, I shall therefore in answer to the second Ques­tion [Page 67]endeavour to shew who they are, that as, we may judge, do die in the faith. And they are (as I humbly conceive) such as these.

1 They that die in a sound and serious profession of the doctrin of faith. He that abideth in the doctrine of Christ, he hath both the father and the son, 2 ep. Joh. 9. Piscat. in loc. id est, verum Deum novit, ac proinde vitae aeternae particeps est. He hath knows the true God, and therefore is partaker of eternall life. Joh. 17.3.

2 They that die in a professed serious denyall and renouncing of their own righteousnesse, Philip. 3.9.

3 They that die in a serious profession of an unfained repentance of their sins, and of all their aberrations from the rule of faith and life. He that hath given us a command concerning him that shall trespasse against us seven times in a day, and seven times in a day turn again to us saing, I do repent, that we should for­give him, doth thereby manifest how charitable he would have us to be in judging of offenders, when they pro­fesse repentance, neither is the Lord lesse gracious towards sinners himself. I said (faith the Psalmist) I will confesse my transgression unto the Lord and thou [Page 68]gavest the iniquity of my sin, Psalm. 32.5.

4 Those that die in a serious profes­sion of love, and affection, to God, and his wayes, and servants, owning and approving, of them, and perswad­ing others to the same duty. 1 Joh. 4.7, 12. Thus Abraham, and Isaack, and Jacob when they were on their beds, or near dying, gave such evident testimo­nies, of their love to God, and his wayes; they have this testimony given them, that they died in the faith.

5 They who so stedfastly lay hold upon the mercy, and grace of God, in Christ, for life, and salvation; that neither the temptations of Satan, nor the allurements of the world, nor the troubles of life, nor terrour of death, can cause them to faint, or fall from the faith, which they have professed: but that they persevere therein unto the end. These (as I conceive) we may, and ought to judge, that they die in the faith. Infidells, and reprobates, are not wont to die thus. See the difference between the penitent and impenitent, thief; the one dies owning, and honoting of Christ; the other up braiding, reproaching, and railing upon him. Luk. 23.39. &c.

In our judging in these cases, these, or the like cautions are to be observed.

1 We must know that we cannot judge of the finall estate of others by a judgment of faith or infallibility; we have nothing revealed to warrant us in so doing, and therefore our judgment, being only conjecturall, or at best but a probable opinion and no certain knowledge; that it may be as indeed it ought to be a judgment of Charity, it becomes us to be so­ber, and moderate in judging of others, and to that end we are to con­sider,

2 What cautions the spirit of God (speaking in the word) hath given us against rash judgment. Jam. 4.11, 12. Why doest thou set at naught thy brother? We shall all stand before the judgment seat of Christ. Every one of us shall give an account of himself to God. Let us not therefore judge one another any more, Rom. 14.10, 12, 13.

Again judge nothing before the time, untill the Lord come, who both will bring to light, the hidden things of dark­nesse, and will make manifest, the counsells of the heart. 1 Cor. 4.5.

The judgeing of the dead is indeed a [Page 70]a finall judgment, which belongs not unto us but unto Jesus Christ. It is true, the saints shall judge the world, that is they shall be present with, and appro­vers of, and consenters unto the judg­ment of Christ, not that their judgment shall prevent, but follow after the judg­ment of Christ.

3 Our judging of others in our own thoughts, must be such as we will be willing should come under the judgment of God; how often do we find Christ bringing the Pharisees to shame, for their evil, and mis-judging thoughts. See Matth. 9.4. and 12.25. Luke 7.39. &c.

We must judge of others, as we would be judged our selves: for with what judgment we judge, we shall be judged, Mat. 7.1, 2. and with what measure we mete, it shall be measured to us again, whether it be in mercy or justice.

4 If we manifest our judgment to o­thers, we must be sure, that it be accor­ding to truth; and also that the manifest­ing of it is for the glory of God, the edification of our neighbour, and in discharge of our own duty; that we have a call to it, and that it is either necessary, or very expedient, and seasonable, and that we shall be at least in danger of sin [Page 71]if we do it not. Let us therefore take heed to our wayes, that we sin not with our tongues. Let us first commune with our own hearts, and say to our selves, every one apart, is this my duty? is this according to the rule? what good shall I do in so doing? have I a call to it at this time; in this place, and in this com­pany?

And here the sad occasion of this so­lemnity may have its place to be spoken to. And were I to speake of one that rather needed an Apology to excuse him, then deserved an Elogy in his commendations, I should require no more, but to confine mine auditors to the rules last mentioned.

But (blessed be God) this eminent person, of whom I am to speake, was one whose tongue, and pen were so ready to be employed in the behalf of others in their distresse, that though I should be silent, yet even they whose potent and successefull orator he hath often prov'd, would stand forth and praise him in the gates.

The Scriptures (which are to be our rule in all our undertakings are not spar­ing, in giving an honourable memoriall to the dead. We find three instances of [Page 72]men of different tempers. David per­forms this office more then once; In the 2 Sam. 1. We have him lament­ing, not only over Jonathan, a good man, and his faithfull friend; but also over Saul, a very bad man, and his pro­fessed enemy that fought his life. Yet in respect of his usefullness to the common­wealth of Jsrael; he will not let him pass without a laudatory commemorati­on of whatsoever was praiseworthy in him, with concealment of his vices.

And Abner (though none of the best) yet he hath an honorable interre­ment, and a funerall oration, and all the people are called in, to mourn over him, and the King himself fol­loweth the bier, lamenting and weep­ing over him. And if any should ask the reason, why so much ado for Abner? What, (saith David know you not that there is a prince and a great man fallen this day in Israel, 2 Sam. 3. A man that was usefull, and apt to be an instrument of much good, to his people, in such a time as that was, for the mak­ing up and healing of the breach, that was then between the tribes, and was now ready to be employed in that work. And such the Scriptures (as it is conceived) [Page 73]sometimes call good men. As Micah. 7.2. The good man is perished; that is, say some, The usefull man, that might be instrumentall for good, is cut off, and taken away, perished as to his place, and people, and that in such a time, wherein he might have done much good, and wherein he could ill be spar'd. In which sense also is that text (probably) to be understood, Rom. 5.7. Scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die. By the righteous understanding one that is in himself a righteous and vertuous man. By the good such as have deserved well of us, from whom we have received good. So that it is as if he had said, though for an ordinary man, though godly, one would hardly die, Willet in Rom. 7. Q. 11. pa­rag. 7. yet for a good man, that is some eminent usefull man, he would not only be ready with the Galathians to pluck out his eies, but also to lay down his life.

And doubtlesse at least in this sense, we may say a good man is fallen, a usefull man, that would have been instru­mentall for much good: and that in a time when there is most need of such, and when he could but ill be spar'd. But I shall not rest in this. there are some [Page 74]things that deserve a remembrance in his severall relations.

In his relation unto God, In respect of his faith: he was no self-justiciary, he trusted not to his own righteousnesse: But professed his full assurance of the free pardon of his many and great sins through the only merits of Jesus Christ; on whom he layed hold as his only Savi­our and redeemer.

In respect of his repentance, He was sensible of the burden of his sins, com­plaining of indisposition and deadness of his heart, unaptnesse unto good, and of the thronging in of vain and unprofit­able thoughts, which were ever ready to trouble and distract him, when he would willingly be doing of his duty. And that he found the time of the sick­nesse of the body, an ill time for spiri­tuall exercises. And although in the time of his health, he was carefull to attend the Lords work, upon the Lords day; constantly frequenting the publike worship of God both morning and eve­ning, most usually present with the first: and was also carefull to have the wor­ship of God kept up in his family, as be­ing desirous, that both he and his house might serve the Lord: Yet neither that [Page 75]which he performed in publike, or pri­vate, did satisfy him, But that in the time of his sicknesse, when it pleased God to put him upon the calling of him­self to remembrance, and to affect his heart with the thoughts of his spirituall estate. He professed that there was no­thing that troubled him but his sin. And that sin which God most especially set home upon his spirit, and for which (in a day of solemn seeking unto God) he made it his earnest desire, that God might be sought unto in his behalf, for the pardon of it, was his neglect of duty. It is that which most of us little think on in the time of our health, when we slight or neglect an ordinance of God. an opportunitie of worshiping God, and of doing good to our souls; that the re­membrance of this will be bitterness in the end. In the time of our sicknesse, when the spirit of God, instead of bring­ing to remembrance, the consolations of God in his word, shall only remem­ber us of our slighting and neglects of of the word, and then instead of giving us repentance, God by death shall sweep us away in our sins, and judgment shall find us as death leaves us, and when we look for comfort we meet [Page 76]with nothing but rebukes: How sad will our condition be? The sluggard (saith the wise man, Prov. 20.4.) will not plow by reason of the cold, therefore shall he begge in harvest and have nothing. As he that is slothfull in his particular calling, may justly expect to be in wants when others are reaping the fruit of their Iabours. So he who in his life time (which is the time of spirituall plowing) is negligent in the duties of his generall calling: In the day of judgment which is the time of harvest (with the foolish virgins, and the rich Glutton) shall begge in vaine. Such as for fear of cold, or love of ease, do now carelessely neglect the publike assemblies, and ordinances of God, or heedlessly, or unprofitably attend them, shall begge at last for grace and com­fort, and be sent empty away Pro. 1.24.28. Only herein the riches of Gods grace is to be magnified, if he give us to see the evil of it, and to repent in time. Think of this I beseech you who ever you are, that at such times as when the ordinances of God are dispen­sing, can content your selves, either to lie sleeping in you beds, or to be walking in the streetes, or sitting in a Tavern [Page 77]or Alehouse, or following the sevice of your lusts; when you should be wait­ing on the service of God. Looke to it, God will make you sorry for this another day. I am bold to commend the example of this servant of God to your consideration, who thought it not below himselfe to professe his desires to be humbled before the Lord for neglects of this kinde; though probably he might be able to give better excuses, then any of these fore­mentioned, yet nothing would sa­tisfiy till God did speake pardon, and peace.

In his relation to the Church he shewed himself to be a true member, by his compassionating of the missereies, and relieving the necessities of the members, even of forrein Churches, when oportunities were offered, and also by his lamenting the divisions, and fearing the dangers, of our own Church at home.

He was a lover of good men, and espe­cially of good ministers & that for their work sake. And in testimony thereof, it was his desire and endeavour, that in all places, either in Church or Common­wealth, that were in his power to dispose [Page 78]of there might be such set up as be judged able and like to do good in them. Nei­ther was he willing that this affection should die with him: But he commend­ed it as one of his last charges to him whom he desired to be an heir to God and his grace, as well as to him and his estate.

In his relation to the commonwealth (I meane the common good of his country) He was a resolute assertor of his countries liberties, not fearing to reprove, or withstand the irregular actings of any to their prejudice. How much was he grieved at his countries suf­ferings? How earnestly did he desire the hastning of her deliverance? How sor­ry that the way and meanes of deliver­ance were so much, and so often obstru­cted. His judgment was as he was pleased with some freedom to expresse himself (even in the greatest excesse of all the actings to the contrary) that the only person under heaven that was likely to heal our breaches was he whom we trust the Lord in mercy hath made to be such indeed, even our gracious so­veraign.

And whereas some have been apt to conceive some prejudice against him, [Page 79]because he suffered not himself to be per­swaded into that height of action which was expected, when they thought it sea­sonable. I doubt not but that he did con­curre with them, in their generall end, but might not be so well satisfied in the meanes. It was not (I am assured) through want of will, and readiness, to do his Country service, but because the wayes proposed, appeared to him more likely to increase then ease her burdens.

There is none that knew him, (laying but their passions aside) that would easily judge it to be sloth or cowardise, that he was not more apt to hearken, but ra­ther prudent warinesse. Decipi non po­test, qui non est facilis audire. He is hard to be deceived, that is not easie of belief. The simple believeth every word, but the prudent man looketh well to his go­ing, Prov. 30.6.

Peritia est, non segnities, quum sensum miles veteranus accendit. It ought to be esteemed wisedom or skillfullnesse, when an experienced soldier doth stir up, and awaken his sense to looke before he leap. He was not apt to be rash in un­dertaking, but what ever he undertook for the service of his country, he was [Page 80]resolved to go thorough with it, with all faithfullness and integrity, professing himself ready to loose all, but a good conscience. Yet even then when others were censuring of him, he was not wanting to do his country good, and that in such wayes, as were more safe and sure. And doubtlesse a wise patient will preferre the leysurely working of a skillfull Physitian, in a way that is safe: before the violent attempts of such as may pretend to a speedier cure. As knowing that violent actings are even hazardous. and doe but seldom pros­per.

In his relations to his family, friends and neighbours, he was not wanting in any respects that might belong unto them.

As to his compassionating of, and libe­rality towards the poor in relieving them in their necessities; I cannot deny him this testimony, that in requests of that nature, I have not only obtained what I desired, but also thanks for the motion.

His sobriety, temperance, and mo­deration in his health, his meeknesse, and patience in his sicknesse, were known to all that converst with him.

In a word, he was such a one as de­served to be honoured in his life, and to be lamented in his death.

Be therefore sensible, all ye his re­lations, and lament your losse.

Children, you have lost a dear and tender father; who (as his expression was) feared nothing more, then that he should love you too much. Brethren and sisters, I nead not mind you, who may be apt to be more then enough sensible of the reality and constancy of his love towards you, and delight in you, even unto the last.

Kinred, and friends, and neigbours rich and poor, I need say no more, but that you have lost a great friend, and tru­ly that is a great losse.

Servants, you have lost a master that loved you while he lived, and was not unmindfull to make some provision for you when he was preparing for death.

I shall adde no more but this, The Church hath lost a generous and an un­corrupted patron, and his country a constant and a faithfull patriot.

But yet if any there be that shall be ambitious of adding to their own praise, by detracting from his, or of extenuat­ing [Page 82]their own errours, by aggravating of his. I know detractors may be apt to mutter and whisper saying, it were well if all this were true, and it were well if somthing else were not true. And why are not his failings censured, as well as his virtues praised?

Such I shall answer as our Saviour doth those importunate Jewes, who were so severe in demanding justice upon others. He that is without sin let him cast the first stone at him, Joh. 8.7. There is no doubt but he had his fail­ings and sins, yea and if you will hear and believe him bearing witnesse against himself, They were many and great. But yet this is the manner of Gods proceedings, 1 Cor. 11.31 such as judge, and condemn themselves, shall not be judged, nor condemned of the Lord. And shall mor­tall man be more just then God? shall a man be more pure then his maker? Job. 4.17.

Yea but peardventure some good men may be troubled, because he did no more good.

Brethren, It is desireable that good should be done by others. But it is more profitable for us to be found doing of good our selves. I have said, that I [Page 83]have often found him ready to do good, and willing to communicate; and had the Lord given him but a little more time, I have reason to believe that he would have done much more good; and that he did no more I cannot but in part impute the blame unto my self, in that in some respect I had not been his remembrancer more seasonably.

The truth is, in great men, it is some­thing to find some good, and not rare to find much evill; their actions are subjest to many observers, if they do well they lose no praise, if they do evill no reproach. If Jeroboams son, hath but some good thing found in him to­wards the Lord God of Israel, it is not forgotten. Be you therefore perswaded, to be alwayes doing of more good your selves, lest you should be found guilty of the same neglect you condemn in others. And intreat the Lord with all earnest­ness, that whereever he gives a large estate, he would also give a large heart, or else, it is but in vain for us to looke for a large hand.

I hope that which hath been spoken may be of some use for the support of such, as are mourning over their dead. But yet if any shall exceed, the last ob­servation [Page 84]raised from the text, relative­ly considred, may be of some advantage to them; Which is this

When any are apt to exceed in mour­ning over their friends dead body, wish­ing it might be restored again to life tem­poral: It is seasonable to mind them of the most effectual meanes of raising up their own dead souls unto life spiritual and eternal.

Thus dealt Jesus Christ with Martha here, she is ever minding, and speak­ing of the death of her brother, and of the raising up of his body. And Christ takes her off to a more serious and pro­fitable consideration, of the spirituall (and in some respect) dead estate of her own soul, and of the meanes of quick­ning and raising it up to the perfection of life, spiritual and eternal.

And believe it this is the greatest concernment we have to look after, even the resurrection of our souls: and to that end we are to lay hold upon Christ by faith, which is the only means of raising up and quickning dead souls. He that live and believeth in me shall never die. Believest thou this, saith Jesus Christ to Martha. Thou hearest that Christ is the resurrection [Page 85]of the body, from death temporall, and of death spiritual, and eternall; and that he that believeth in him shall never die, but doest thou believe? Be­lievest thou this?

What would it have availed Martha, if Christ should have raised up Lazarus, his dead body frow the grave, and have left her own foul to lie dead in sin.

And what would it availe us if Christ should now raise our dead friend to life temporall, and not raise our dead souls unto life eternall.

Let us stirre up our selves to take hold on God; let us live the life of faith, and we shall be so far from being over grie­ved, at the death of our friend, that we shall joyfully entertain our own. We shall be as willing to leave the world, as the tired mariner is to leave the sea, af­ter he hath been spent with the tedious­ness of a long & dangerous voyage, after he hath passed many a painfull day, and tedious night, and bitter storme, with much longing expexctation, and yet sees no land. If at length he once more comes within ken of that his whished shore, how is he then ready to leap for joy; and to cry out with him in the poet.

Oh my friends, my companions, be of good chear, behold, I see, I see that so long lookt for and desired shore. Be­hold yonder is the place of our rest, the habitation of our parents and wives and children, and kinred, and friends, It seems to me as if I saw how they rejoyce at our arrivall, Oh slack not, but hast that we may be in their bosomes. Even so is it with the dying believer, he is come within sight of heaven, and is ready to cry out with Steven, even then when his enraged enemies were round a­bout him, and that cut to the heart, and gnashing on him with their teeth; He can then cry out and say (looking up stedfastly unto heaven) Behold I see the heavens opened, and the son of man standing on the right hand of God. How willing and cheerfull is he to bid the troublesom, inconstant and envious world adieu, being now ready to enter into that haven of rest, the armes of his saviour.

Let us be sound and stedfast in the faith, let us be servent in charity, con­stant lively, and a bounding even to the [Page 87]full assurance of hope; Let us live in a conscionable, and cheerfull exercise of every grace, and let patience have her perfect work: for asmuch as we know in so doing our labour will not be in vain in the Lord. This will evidence that we have our part in the first resurrection, and blessed and holy are such, for over them the second death shall have no power.