LIVING LOVES BETWIXT CHRIST AND DYING CHRISTIANS. A SERMON Preached At M. Magdalene Bermondsey in Southwark, near London, June 6. 1654. At the Funeral of that faithful Servant of Christ Mr. Jeremiah Whitaker, Mini­ster of the Gospel, and Pastor of the Church there.

With a Narative of his Exemplarily holy Life and Death.

By SIMEON ASHE, his much endeared Friend and Brother.

Together with POEMS and ELEGIES on his Death, by divers Ministers in the City of LONDON.

The Righteous perish and no man layeth it to heart, and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He shall enter into Peace, they shall rest in their beds, each one walking in his uprightness. Isai. 57. 1, 2

London, Printed by T. M. for Ralph Smith, at the Bible in Cornhil, near the Royal Exchange. 1654.

The Licencer's Epistle to the READER.

IT is reported in the life of Ambrose, that when he Ambrosii vitâ per Paulinum scriptâ, flebat amarissimè quotiescunque fortè nuntia­tum illi fuerat de cujuscun (que) sancti obitu sacerdotis, &c. Isa. 57. 1. heard of the death of any holy Ministers, he would weep very bitterly. The like I read of Philo, that when he came into any Town or Village, and heard of the death of any good man there dwelling, he would mourn ex­ceedingly, becau [...]e of the great losse that place and the whole Church of Christ had received thereby. How much more cause have we of this age to lament our condition, who have in few years lost so many precious Saints, and so many Reverend, Learned, and godly Ministers; Surely this sad providence of God speaks with a loud voice, that miseries and calamities are hasting upon this Nation. For the righteous perish ( saith the Prophet) and no man layeth it to heart, and merciful men are taken away, none considering that the righteous is taken away from the evil to come. Thus Austin died a little before Hippo ( wherin he dwelt) was taken. And Paraeus, before Heil­derbergh was sacked. And Luther immediately before Germa­ny was overrun with wa [...] and bloodshed▪ Mr. Scuddar. Mr. Gresl [...]. Mr. Ferrihj. Mr. Ludlam. Mr. Nat. Ward. Dr. Gouge. Dr. Hill. Mr. Walker. Mr. Conaut. Mr. Wilson. Mr. Paramoor. Mr. Gataker. &c. And now of late years many eminent Lights have been extinguished in this Nation, to fore signifie the great darknesse that is coming upon us. A­mongst which, I cannot but reckon my revere [...]d brother Mr. Je­remiah [...]. Whitaker, at whose Funeral this ensuing Sermon was preached. If I should enter upon his commendation, I might tru­ly say what Nazianzene doth of his sister Gorgonia, That I have more cause to fear least I should speak below, then a­bove the Truth; for he was a burning and a shining light in this our Israel; a Messenger and an Interpreter, one among [Page] a thousand; a Bezaleel in Gods Tabernacle, a true Nathanael, that by his integrity, humility, constancy, charity, publicknesse, and peaceablenesse of spirit, and by his diligence and faithful­nesse in preaching the Gospel, made his life both amiable and de­sirable. He was (yet not he, but the grace of God with him) [...]. Naz. Oratio Funebris in laudem Patris sui, &c. [...]. And though I will not say what Nazianzene saith of Athanasius, that to commend him, were to commend Vertue, because all Vertues were contracted in him; yet this I will say (which is also said of Athanasius, That he was) [...], An Adamant and a Load-stone. To all that conversed with him he was as a Load-stone to draw their hearts to love him: but in the cause of God, & in reference to the truths of Christ he is as an uncon­querable Adamant. He was a Jeremiah both in mourning for and witnessing against the sins of the times. He was a second Whitaker, though not so eminent in learning as to be (what is In vita D. Whi­takeri Oratio Funebris. said of him) Mundi miraculum, Academiae oraculum; yet he was (which is also said of him) sound in the faith, one that had no private opinion, that did not in veteri viâ novam semitam quaerere, seek out new pathes of his own, but kept the old way and the old path, That had a great wit without any mixture of madnesse.

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

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

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

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

So prayeth Your servant in the work of the Ministery EDM. CALAMY.

To the Right Honourable ELIZABETH, Countesse Dowager of Exeter.

MADAM,

HOw irresistible is the power of love and im­portunity? The holy Scriptures do plenti­fully manifest, that divine love doth set Gods All (whether within or without him­self) on work for his childrens good, and that his childrens importunity hath in al A­ges prevailed with his Omnipotency, to ap­peare for their comfort: And multitudes of daily experi­ence do evidence the prevalency of these two Arguments among the sons of men. My self makes one instance for the verifying hereof, by preaching at Reverend, worthy Mr. Whitakers Funeral, and by printing my Sermon with the Narrative of his mem [...]rable life; both which come abroad with enlargements; because streights of time, and the dis­composednesse of my spirit through grief, would not suf­fer me thus fully to dilate upon in the Pulpit. Madam, I am confident that your Ladyship can of your own knowledge, not only attest the truth of most passages in my Narrative, but adde also much more from your own observation, which will render his memory precious unto posterity.

And will your Honour give me leave to give some fur­ther account unto the world, wherefore I have presumed to dedicate unto your Ladyship these expressions of my great respect to my precious much endeared brother Mr. Jeremiah Whitaker; Gratitude is at the bottom of this De­dication. Madam, As I shall alwayes really acknowledg your Honours favour towards my worthlesse self; so I [Page] judg it meet to make known upon this occasion that more then many thanks are most due unto your Ladyship from all Mr. Whitakers Relations, for your many and great te­stimonies of your constant respects unto him all his life long since your first acquaintance with him. I have often heard him mention before the Lord with praises and pray­ers, your Honours abundant kindnesses, both unto him­selfe and his family, which I beleeve are on record in hea­ven to be fully recompensed in due time, because they were the products of your sincere love unto him, as the faithful Minister of Jesus Christ. Madam, there are not many who be so deeply sensible as your sel [...]e of the great losse sustained by the death of this holy man of God: What mine own losse is, I had rather expresse it before the Lord, then publish it unto the world. He was ( Madam) a faithful servant to your immortal soul, the wel are where­of God in mercy hath given you to mind much more then all matters sublunary whatsoever. In reference hereun­to, he was your wise counsellour, in all your doubts and difficulties, your compassionate comforter; in all straights and sorrows, your vigilant Physician to prevent spiritual sicknesse and infection; your zealous Incourager in all wayes of holy service, and a daily Remembrancer of you and yours before the Throne of Grace. Though these things speak your losse, which may warrantably afflict your heart, yet I beseech you (good Madam) consider with comfort, that notwithstanding this bucket be broken (as Dr. Preston was wont to expresse it) nevertheless the foun­tain of light, life, grace, strength, comfort and satisfacti­on is still at hand, ever full, and alwayes flowing. He who is now removed out of the Land of the living (to be serviceable by preaching, praying, conference no more) was only one of those golden pipes through which the God of your mercies conveyed relief sweetly and season­ably unto your soul: the wel-head is not removed, and many other choice conveyances of grace and consolation from Christ be still continued to you. Let this therefore be the language of your faith. The Lord liveth, and blessed be the [Page] [...] o [...] my salvations, who will never forsake nor faile the soule which in humility and faithfulness doth depend upon his Majesty. And ( Madam) Mr. Whitaker his rich receipts of much sanctifying grace, strong confidence, in­vincible patience, undaunted courage, un-interrupted peace, with pure elevating joyes from the Lord may en­courage the hopes of the poorest Christians to expect great things from heaven, according to their necessities and de­sires, because God is no respecter of persons, but free and liberal in the communications of his peculiar goodnesse. These are the words of his grace, Open thy mouth wide, and I will fill it, Psal. 81. 10. If any man thirst, let him come un­to me and drink. He that beleeveth on me (as the Scripture hath said) out of his belly shall flow rivers of living water, Joh. 7. 37, 38. The Almighty hath given you some tastes of that in­comparable fruit which comes from the Land of promise, that you may be encouraged to hold on in the way thither with cheerfulnesse and perseverance. Madam, It is no small addition unto your honour here, and it will undoubted­ly make to your happiness hereafter, that you do own God in unwearied attendance upon his sacred Ordinances, laying forth your self for his name faithfully with that prudence, self-denial, and plainness of heart where­with he hath adorned you, through his rich mercy in Jesus Christ. Madam, I humbly beg pardon for this my bold­ness, and crave leave to subscribe my self

(Madam)
Your Honours humble Servant, SIMEON ASHE.
JOHN 11. 11. ‘Our friend Lazarus sleepeth.’

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

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

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

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

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

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

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

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

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

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

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

Now as it was betwixt Christ and Lazarus, so is it like­wise betwixt Christ and all real Christians; their friend­ship is mutual. The word friend expresseth love, and this love hath its vicissitude amongst friends. As tennise balls with rackets are banded and returned to and fro, so love amongst cordial friends hath its intercourse, it is received [...] amicus, qui amat, vel qui amatur. Steph. Thesau. Joh. 15. 13. John 15. 14. with acceptance, and returned with requitals. Greater love has no man then this, that a man lay down his life for his friends. This expresseth Christ his love to his Christian friends. Ye are my friends, if ye do whatsoever I command you. This speaketh the love and friendship of Christians to Christ. And you must know that this affection of love was not only betwixt Christ and some peculiar Christians, to Christ, as his Disciples and Lazarus; but betwixt him and all o­ther sound-hearted Christians also. When he preached to a very great multitude of people, having warned them to take heed of hypocrisie, he useth this compellation, I say unto you Luk. 12. 1, 5. my friends. And long before his incarnation, this was the language of Christ (the essential Wisdome of the Father,) I love them that love me. Whereas it is sometimes said of Prov. 8. 17. our friends, that they have onely one soule in several bo­dies▪ it is most true, being applyed unto Christ and single­hearted Christians. The Spirit of God dwelleth in them; and Anima est, non ubi animat, sed ubi amat. Rom. 8. 9. if any man hath not the Spirit of Christ, he is none of his.

As friends, being, in point of friendship, acted by the [Page 3] same principles, they will and nill the same things: So Eadem velle & nolle est firma amicitia. it is with Jesus Christ and those who are unfained friends unto him. As the Apostle Paul thus advised the Philippians, Let the same mind be in you that was in Christ; so Phil. 2. 5. 1 Cor. 2. 16. he affirmeth of the Saints at Corinth, that they had the mind of Christ.

The obligations of love are so strong upon friends, that they can heartily say one to another, I am as thou art. The 2 Chr [...]n. 18. 3. Esay 41 8. Lord accounted Abraham his friend, and it is considerable how God and Abraham being friends did communicate themselves, with their All unto each other.

As God by way of Covenant promiseth to be an al-suf­ficient Gen. 17. 1. Chap. 11. 3. portion unto him, to blesse those who blesse him, and to curse such who curse him, and to bestow Canaan (the land 2 Chron. 20. 9. flowing with milk and hony) upon him: so Abraham gave up himselfe wholly to be at Gods disposing, in regard of his habitation, to dwell where his Majesty would settle him; Gen. 12. 1, 5. and in respect of his relations, to command his children and his houshold after him to keep the way of the Lord, to do justice Gen. 18. 19. and judgement. In this manner Christ and believers, they are for each others, with their All, even as for themselves. I Cant. 2. 16. am my beloveds (saith the loving, beloved Spouse) and my beloved is mine. They are the same 1. In their wills. As they in things most difficult and crosse to themselves (in ap­pearance) do say, The will of the Lord be done; So Christ is Acts 21. 14. ready to speak unto them in reference to the regular mo­tions of their wills, as once to the woman of Canaan, Be it Mat. 15. 28. unto thee even as thou wilt.

2. In their desires. As these are their breathings; there is Psal. 73. 25. Cant. 7. 16. none upon earth that I desire besides thee; So his desires are towards them. Not long before his departure from his Apo­stles, to evidence his desires of spiritual fellowship with Luke 22 15. [...]. them, He said unto them, with desire I have desired to eat this Passeover with you before I suffer▪

3 And in their designs. As this is in their eyes and aimes, Phil. 1. 20. that whether by life or death Christ may be magnified in them: Jer. 32. 40, 41. So he will never turn from them to do them good, but will re­joyce over them to do them good.

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

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

The first branch of the doctrine is this, That real right­bred Branch 1. Christians are friends unto Christ His endeared Spouse speaketh this openly; This is my beloved, and this is my Cant 5. 16. friend, O Daughters of Jerusalem. Answerable whereunto is the language of the Gospel-Prophet, a song of my beloved Esay 5▪ 1. to his vineyard. Let it be noted that Christ is not looked up­on and loved as an ordinary friend, but as a friend extraor­dinary, either a friend already married, or one affected sin­gularly with expectations of marriage. The virgins love Cant. 1. 3. thee. And indeed, none do love Christ sincerely, who do not love him singularly, superlatively. Let his own words be well weighed; He that loveth father or mother more then Matth. 10. 37. Certè: illi non a­man [...] Christum, qui aliquid plus quàm Christum amant. Aug. me, is not worthy of me; and he that loveth son or daughter more then me is not worthy of me.

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

Now this their love is not blinde, but it aboundeth in all judgement and knowledge, as will be manifest by these foure Phil. 1. 9. reasons following.

Reason 1 Because of his incomparable, unparallelled beauties. This account his dear Spouse giveth of her strong infla­med affections; My beloved is white and ruddy, the chiefest a­mong Cant. 5. 10. ten thousand. His head is as the most fine gold. And ha­ving metaphorically commended him from the head to [Page 5] the foot, she thus concludeth, This is my beloved, and this is vers. 19. my friend.

His graces which are like to a most fragrant perfume, do in am our the hearts of all them who are truly spiritual. Be­cause of the savour of thy good ointments, thy Name is as an Cant. 1. 3. ointment powred forth, therefore do the Virgins love thee. And in the song of conjugal loves, this is rendred as the reason of those sparklings, Thou art fairer then the children of Psal. 45. 2. men. As there was not among the children of Israel a goodlier person then Saul (from the shoulders upwards he was higher 1 Sam. 9. 2. then any of the people) So Jesus Christ doth wonderfully o­ver-top and exceed in all rich endowments, the most ami­able creatures in the world. And as in all Israel there was 2 Sam. 14. 25. none to be so much praised as Absalom for his beauty (from the sole of his foot even to the crown of his head there was no ble­mish in him) and this might be some reason of Davids great love towards him:) So in the Lord Jesus, there are per­fect beauties without the least blemishes: He is altogether lovely. No wonder therefore that wise, knowing Christians do chuse and value, and embrace him with vigorous loves.

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

We read that Jonathans soul was knit to the soul of David, 1 Sam. 18. 1. and that he loved him as his own soul, because upon a Duel he had encountered and conquered the Monster Goliah, who had blasphemed God and vilified his people. Now this ser­vice was low and inconsiderable, being compared with Christs renowned exploits, who hand to hand combated with the devil in the wildernesse for the space of fourty days, Luke 4. 2. Col. 2. 15. who spoiled principalities and Powers, made a shew of them o­penly, triumphing over them in his crosse; Who did beare up bravely against the power of darknesse to be quell'd under the weight of divine justice to be satisfied, and under the flames of his Fathers displeasure to be quenched. These and the like rare actings of Christ being pondered by Christi­ans do draw forth their hearts in friendship towards him. [Page 6] He himself saith, Therfore doth my Father love me, because I John 10. 17. lay down my life. And how can new-born Christians, par­takers of the divine Nature, be otherwise affected upon the same account towards their blessed Master?

Reason 3 Because of their manifold rich receipts from Christ. Da­vids heart giveth out loves to the Lord, because upon his prayers he had delivered his eyes from tears, and his feet Psal. 116▪ 1, 8. from falling. Now Christ hath rescued his people from wrath to come, and that without respect to their requests, yea before they sought him.

Our Saviour himself giveth this as the reason where­fore the sinful woman loved him, Many sins are forgiven her, Luk 7. 47. 1 Sam. 19. 5. therefore she loved much. And Jonathan by this Argument laboureth to win Sauls heart towards David, Because the Lord by him wrought a great salvation to all Israel.

In this respect the Apostle Paul was rationally under the 2 Cor. 5. 14. constraint of commanding Loves to Christ, because of quickning grace received by his death.

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

By him we are delivered from sin and hell (as is hinted e­ven now) from the curse of the Law, the hater of God, the Gal▪ 3. 13. Eph. 2. 14, 16. Gal. 1. 4. 1 Cor. 15. 55. Ephes. 1. 3, 6. 1 Cor. 1. 30. and 2. 1, 20. deadly snares of the world, and the poison-sting of death. We are blessed with all spiritual blessings in heavenly places. We are accepted in the Beloved. He is made unto us Wisdom, Righteousnesse, Sanctification and Redemption. And all the Promises of God are in him Yea, and in him Amen. How rationally therefore doth living love to Christ spring out of this root?

Reason 4 Because of their full expectations from him for the future, even unto soul-satisfaction, and that to eternity. Many chearing cordials are handed to Christians from Christ here upon earth; in which regard he doth lie as a bundle of myrrh between their brests; but he reserveth the best wine for Cant. 2. 13. the last. Whatsoever for kind, or for measure the believing John 2 10. [Page 7] Christians comforts are here, yet to be with Christ in hea­ven Phil. 1. 13. will be far better; and this, this in glory is looked for through Christ. This consideration causeth their love un­to Christ to break forth in a great flame. Let the words of the Apostle be weighed for the evidence hereof, who ha­ving spoken both of the Inheritance incorruptible, and un­defiled, 1 Pet 1. 3, 4. that fadeth not away, reserved in heaven, as also of the assured Perseverance through Gods Power, and all this by Christ, he adds, Whom having not seen, yet ye love. Ingenu­ous 1 Pet. 1. 8. Christians duly weighing the worth of their future happinesse, dearly purchased by Christ, and undoubtedly to be possessed by them through Christ, do hereupon pra­ctically conclude, that nothing can be imagined more rea­sonable then this, that they should love him as their special friend.

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

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

Our Saviour speaketh roundly unto such: If God were Joh. 8. 42. your Father, you would love me. And if God be not their Father, they are questionlesse the devils children, children of the curse. How open and expresse are the words of the A­postle to this purpose? If any man love not the Lord Jesus, let 1 Cor. 16. 22. him be Anathema Maran-atha. The heavy and lasting ma­ledictions of God hang over the heads of all them who love not Christ. This is the great severity of God against such who are not friends unto Christ: and that the righte­ousnesse of his Majesty herein may be manifested, I wish that this may be minded, viz. that unfriendliness to the Lord Jesus in Gospel-times (wherein his excellencies & deser­vings are so fully laid open) doth proceed either from 1. Infidelity. Or 2. Contumacy. Either people hearing from Scripture of Christs loveliness, do give God the lie to [Page 8] his face by not believing him, or else their disregard of Christ ariseth from malignity and stubbornnesse of will, though they yield to the report of his incomparable worth. And 1 Joh. 5. 10. Non à c [...]citate mentis, sed à pravitatecordis. Aug. both these are daring, and God-incensing provocations.

Now if any shall be awakened by these flashes of Gods anger, to enquire, Who are to be judged persons void of love to Jesus Christ? I shall referre them for satisfaction to Christs own words, both the parable, and his exposition of it. The Parable is this, The Citizens hated him, and sent a message after him saying, We will not have this man to reigne Luke 19 14. over us. And the Application made is thus expressed, Those mine enemies, which would not that I should raigne over them, bring them hither and slay them before me. Therefore all such vers. 27. are proclaimed Christs enemies, Christ-haters, (even by Christ himself,) who refuse to submit unto him as their Lord and King.

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

Ʋse 2 It much concernes us all to examine our friendship unto Christ. To quicken this search, these things are consider­able,

1. Because many professe much love outwardly, whose hearts affect him not unfainedly. As David describeth some counterfeit Courtiers, whose words were soft like oyle, when there were drawn swords in their bosomes: Never was Christ more in mens mouths with smooth language then Psal. 55. 21. now, when their lives speak treachery against him. Thus Judas calleth him Master, and giveth him a kisse, yet was no friend. Have I not chosen twelve (saith Christ) and yet John 6. 79. one is a devil? What Sugered words did the devil use, when he designed the ruine of Adam, and of all his poste­rity!

2. Because the comforts of the Gospel do appertain to [Page 9] them alone whose love is without dissimulation. The Apostles benediction was this, Grace be with all them who Eph. 6. 14. love our Lord Jesus in sincerity▪ The rich priviledges of grace are appropriated unto Christs cordial friend.

3. Because Christ (whose eyes are like unto flames of Rev. 1. 14. fire) doth discern clearly, all them that are false friends, though they pretend fair. We read of many who beleeved John 2. 23, 24, 25. when they saw his miracles, but Jesus did not commit himselfe unto them, because he knew all men, and needed not that any should testifie of man; for he knew what was in man.

4▪ Because we cannot tell how soon we shall be cal­led to the scrutiny. The Lord may be awakening our con­sciences, and setting them as upon a rack; propound that question unto us, which he asked Peter once, and again, and the third time, Lovest thou me? But though he should John 27. 15. not deal thus with us in our life time, yet be sure we shall be examined upon our departure hence, for after death Heb. 9 27. comes judgment infallibly. Therefore it will be our wisdom in the ways of self-renuing, to say as Job did, When God vi­siteth, Job [...]. 14. what shall I answer him?

5. Because by serious self-reflections we may attaine such full assurance of our love unto Christ, that we may with confidence speak with Peter, Lord, thou knowest all Joh. 21. 17. things, thou knowest that I love thee.

Having thus moved the examination of your love to Christ, I proceed to give in some discoveries of Christs loving friends; and the rather because according to Gods institution, we Ministers are set up amongst people to try Jer. 6. 29. their wayes.

And the characters of love being many, I shall be the shorter in them all. True it is, that mens love burning in their bosoms, they many times better expresse themselves Amor est inter ea quae melius sentiuntur, quā definiuntur. by sense then Arguments; yet God having in his word held forth manifold Signes of sincere love, it is our duty to make our use of them.

1. Love to Christ is alwayes accompanied with hatred of sinne. Ye that love the Lord, hate evil. And the Apostle Psal. 97. 10. [Page 10] his connexion is observable, Let love be without dissimula­tion, Rom. 12. 9. abhorring that which is evil: The ground here­of is manifold. First, because Christ hateth all sinne, he Quomodo amas Christum, cùm adhuc amas quod in t [...] odit Christus ▪Berr. suffered death for sinne, and is dishonoured by it. There­fore it is not possible, that love unto Christ, and love un­to sinne should peaceably▪ lodge together in the same bosom.

2 Love to Christ is attended with care to prevent what­soever might be injurious or displeasing unto him. Thus the loving Spouse layeth this command upon all under her Authority. I charge you that you awake not my Belo­ved till be please. In like manner Jonathans love pleadeth Cant. 3. with Saul for Davids life. Let not the King sin against his servant, against David: wherefore wilt thou sin against in­nocent 1 Sam. 19. 4, 5. blood, to slay David without a cause? And Jacobs Gen. 33. affections did project the preservation of his near relati­on from ruine. Hence it appeareth therefore, that peo­ple of Gallio his temper, do not love Christ, who care not Acts 18. 17. what wrongs are done to Christ, in the liberty or puri­ty of his Ordinances and comfort of his servants, if themselves can sleep warm in their own well-feathered nests.

3. Love to Christ discovered it self by solicitous enqui­ries after the minde of Christ, fearing least through mis­takes he might be provoked. How inquisitive were his Apostles to know his pleasure in all particulars, relating Mat. 26. 17. to the Passeover? The Disciples came unto Jesus, saying, Where wilt thou that we prepare for thee to eat the Passeover? And how t [...]morous was Abraham (Gods friend) lest he might Cen. 18. Res est soliciti plena timo [...]is amor. by overmuch boldnesse incense him, when he was media­ting for Sodom! Shall they therefore be accounted friends to Christ who walk at all adventures, without any fears of his frown, or enquiries after his will?

4. Love causeth flowings forth of thoughts upon its object. The beatings of the pulse are according to the heat in the heart. In the Song of Loves this is the first Psal. 45. 1. clause, My heart is inditing of a good matter. I speak of the things which I have made concerning the King. Sparks [Page 11] do not more naturally arise out of a flaming furnace, then musings upon Christ from the soule which is fired with loves towards him. With how much intention, frequen­cy Amor meus est pondus meum. and steddinesse do people think upon the persons and things which are greatly loved! This consideration therfore casts them off as no friends to Christ, of whom it may be Psal. 10. 4. truly said, in respect of diligent meditation, The Lord is not in all their thoughts.

5. Longings after Christ, together with satisfactions while he is ab [...]ent, are evidences of love unto him. The Cant. 3. & 5. Amor currit p [...]r desiderium. Aug. loving Spouse shakes off sloth, gets out of bed in the night, and goeth abroad to seek him whom her soul loved Nei­ther ease in a warm bed, nor chamber▪ comforts, nor Ci­ty-contentments could satisfie her. Her Beloved she must have, and her Beloved she will have, for she is sick of love. Love like the Load-stone is attractive, and the needle touched with it, will uncessantly move till it stand directly Northward. In like manner will the heart which is well warmed with love to Christ: this is its language, Whom have I in heaven but thee? and there is none that I desire on earth Psal. 73. 25. besides thee. Give me Christ, or I die.

6. Contentation in the enjoyment of Christ doth de­monstrate [...] quasi [...], valdèacquiesco. Amor quiescit per gaudium. Aug. Ad De [...]m, apud qu [...]m invenies summam tran­quillitatem. Vatabl. in Ps. 116. 7. Cant. 8. 5. Cant. 1. 13. Phil. 3. 3. love: Some note this from the Greek word, which signifieth Love, viz. that wherein the heart taketh rest. When any thing cometh to its centre▪ there it is quiet and still: So it is with the heart which loveth God. This was Davids meaning, as some Expositors judge, when he having expressed his love to God, speaketh thus in an holy Soliloquy, Return to thy rest O my soul. This rest the loving Christian attaineth in Christ by complacency and dependency. The Spouse leaneth (resteth her selfe) upon her Beloved, and he for delight is a bundle of myrrhe between her breasts: whereunto the words of the Apostle suit very well, We have [...]o confidence in the flesh, but rejoyce in Christ Iesus. For the soul which possesseth Christ, and knoweth what it hath, in having him, will say, I have enough, I have all, I need no more; for in him all wants are either sup­plied or sanctified. In him justifying grace will make up [Page 12] all defects in service. And what is wanting in the streames of creature enjoyments, is given in with more sweetnesse in the full fountain of his Al-sufficiency.

7. Communication of secrets speaketh friendship. Ha­man Esther 5. 10. & 6. 13. doth unbosome himself to his friends, by laying open unto them all his concernments, both crosse and comfort­able. And Christ bids him who was dispossessed of a devil, Go home to thy friends, and tell them how great things God hath Mark 5. 19. done for thee.

We can put that into a friends bosom which we would not have blazed abroad in the world. Thus Christs friends do tell him of all their troubles, fears, wants, tem­ptations, lusts, as also of their comforts, receipts, experi­ences; upon all occasions they step unto him, and he knoweth from them by prayer how things go with 1 Sam. 1. 15. Psal. 103. 4. them, whether by encouragement or discouragement in their course.

I here remember the speech of Sampsons wife, when he concealed what she desired to know, How canst thou say, I love thee, when thy heart is not with me? And doubtless Judges 16▪ 15. our estrangement from Christ, in not laying open our selves upon all occasions before him, doth more then intimate our unfriendliness.

8. Readinesse to comply with Christs command will undeniably prove that we are his friends. Our Lord is often upon this Argument: You are my friends if you do whatsoever I command you, He that hath my Commandments John 15. 15. & 14. 21, 23. [...], or ab [...]. and keepeth them, he it is that loveth me. If any man love me, he will keep my words. Thus Abraham made it manifest that he was Gods friend, by being ready to offer up Isaac upon his call. And the Apostle speaketh of the labour of love, be­cause love will not withdrw from any work, wherein God seeth cause to imploy his friends. The woman who Heb. 9. 10. loved Christ much, will wash his feet, and wipe them with the haire of her head. This is the language of Love, I Luke 7. 38. account no work too mean, wherein I▪ may serve Christ.

9. Love is content to be at any cost for Christ. Heark­en [Page 13] unto the expressions of the loving Spouse, At our gates Cant. 7. 13. are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved. And I would cause thee to Cant. 8. 2. drink of spiced wine, and of the juyce of Pomgranates. The best of all kinds, and the best of the best is provided for Christ, if he be Beloved. She who loved much, brought a Box of oyntment very costly. In like manner, whatever Luke 7. 37. with John 12. 1 2 Sam. 24. 24. duties Christs friends discharge, or whatever Ordinances they frequent, they are wont to say with David, I will not offer to the Lord that which costs me nothing. They scorn to give him the chaff and bran, when others eat the Kid­neys of wheat. To be warm and vigorous in creature communion, and all a-mort, chil and cold conversing with Christ, is an abomination to Christs friends.

10. Love is liberal and free, not grudging any kindness laid forth for a friend. This is the love of God, (saith the be­loved 1 John 5. 3. Disciple) that we keep his Commandments, and his Com­mandments are not grievous.

When the most is done and endured for Christ, the soul saith, How little have I either acted or suffered for Christ? Oh that it had been more, Oh that it had been more! How little is all my service, how small are all my disbursments for Christ? When Iacob had passed two Apprentiships for Rachel, under a sowre Uncle and churlish Master, wherein he had been pinched with cold, and parched with heat, They seemed to him but a few days, Gen. 29. 10. for the love he bare unto her. And when Ionathan had stripped himself of the robe that was upon him, and gave it to 1 Sam. 18. 3. David, and his garments, even to his sword, and to his bow, and to his girdle, we read not of any repinings after­ward; and the reason was, because he loved him, as his own soul▪ Christs friends look upon him as deserving over and over againe, infinitely more then they shall ever be able to requite, and therefore are troubled that Christ hath had so little service, never repenting that he hath re­ceived so much. They know that God giveth liberally James 1. 5. and upbraideth not. Worthy Doctor Sibs was wont to say, Supposing a possibility of sorrow in heaven, this [Page 14] would be the grief of the Saints there, that they have done so little for Christ upon earth, from whom they have re­ceived so much.

11. Love maketh couragious for Christ. Every one knoweth that St. Paul was Christs cordial friend, which he expressed by his magnanimity. I am ready not to be bound Acts 21. 13. Phil. 3. Discipulus plus amat Christum quam timet ge­hennam, Bern. Amanti nihil impossibile, nihil difficile. Aug. only, but to die at Ierusalem for the Name of the Lord Iesus, for whom I have suffered the losse of all. Much was lost al­ready, and life it self was now at stake, Let all go (saith Love) for Christ.

Love looketh upon nothing as impossible, or as too difficult to be undertaken. The fearful Hen will flie fierce­ly at the devouring Creatures which would devoure her chickens; and the timorous sheep will turn head upon a mastiff dog, to secure her beloved Lamb. Love is strong Cant. 8. 6, 7. as death, many waters cannot quench love, neither can the floods drown it. Mary, whose bosome was full of burning love to Christ, is a rare example of that metall and fortitude which love breedeth in Christs friends. She seeking Christs dead body, and meeting with the Gardener (as she imagined) she speaketh thus: Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will John 20. 15. take him away. Neither the ghastly looks of a dead body could affright, nor the weight of it discourage her reso­lutions to bear it away. Though she was not able (good soul) by her own strength to carry such a burden, yet her love made her confident that she could do it, and therefore was resolved to undertake it.

12. All these forementioned actings and adventures of love in Christs friends, do arise, neither only nor prin­cipally from self-advantages received from him, but from his excellencies, and respect to his honour. Because of Cant. 1. 3. the savour of thy good ointments, thy Name is an ointment poured forth, therefore do the Virgins love thee. And in this, Saint Paul centered as the last end of his love, that Iesus Christ might be magnified in him, whether by life or Phil. 1. 20. John 6. 26. death; Whereas when Christ is looked after rather for loaves then for his divine lovelinesse, it's rather to be judged a [Page 15] trucking with him, then a loving of him. When men seek Est mercatura non amicitia, A­mor amicitiae non acquiescit in aliqua ex­trinseca adopti­one, sed quaerit amatum. Aqui, only to serve their turn of Christ, as it were by merchan­dizing, they may be called friends to themselves, but will never be reputed faithful friends unto him. This discovery lies inward and close in our bosoms: in which regard, the more cautiousnesse is needful, that we may not be deceived.

Lastly, and for our help in the former, I adde this (as the conclusion of this search▪ upon which I have held you so long) That sincere friendship unto Christ, will raise rejoy­cings in our hearts upon his advancement, though this may seem to tend to our personal detriment. Here the words of Christ to his drooping Disciples, fearing that themselves should be damnified by his departure from them, are very considerable; If you loved me, you would John 14. 28. rejoyce because I said, I go unto the Father. John the Baptist is a rare instance to evidence this character of true friend­ship: for he being told that Christ was likely to carry away credit from him, returned this answer. He that hath Joh. 3. 29. 30. the Bride is the bridegroom; but the friend of the Bridegroom, which standeth and heareth him, rejoyceth greatly because of the Bridegrooms voice: This my joy therefore is fulfilled. He must increase, but I must decrease. And the Apostle Paul Phil. 5. 16, 18. was another example of this ingenuous love. Some (saith he) preach Christ of envy and strife, supposing to adde afflicti­on unto my bonds: Notwithstanding Christ is preached: and I therein do rejoyce, and will rejoyce. Make application hereof, and ask your selves this question, whether you can be content that Christ should be set upon your shoul­ders, and that your credit should be cropt, rather then it should hinder his shine and prospect? can you lay your selves down in the dust, that the crown may be s [...]t upon Christs head? can you willingly be little or nothing in the account of the world, that Christ may be all in all among the children of men? By sincere answers returned upon serious considerations of all these foregoing parti­culars, you may be able to give a right judgement of your own estate, whether you be in deed and in truth friends to Jesus Christ.

Ʋse 3 The Use of Exhortation followeth: wherein I am to bespeak your love unto Jesus Christ. And O that I knew what Arguments to use, that I might prevaile with you to become friends unto Christ. Might not the remembrance of the forementioned Reasons wherefore beleevers love him, being faithfully pressed upon your spirits, be hope­fully operative for this end? Take into your considerati­on 1. His incomparable beauties. 2. His famous exploits. 3. Your former rich receipts. 4. Your future expectations from him: and hereupon command your soules to give in their answer, whether it be not reasonable that you should love Christ. But forbearing the enlargement of those heads, I will deal with you upon principles of self-love, to love the Lord Jesus. So many and so precious are the priviledges belonging unto them who are thus affected, that David knew not how to desire more at the hand of God. Look thou upon me and be merciful unto me, as thou u­sest Psal. 119. 132. to do unto those that love thy name.

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

1. Thus you shall work your selves into Christs bosom, (which will be no small advantage) I love them that love P [...]ov. 8. 17. me, said our Lord long since. It is reported that Vespasian commanded a large recompence to be given unto a wo­man Item Vespasiano adamato. that fell in love with him, and ordered that it should be recorded, that such a summe of money was given upon that account. More beautiful wil Christ be unto his friends. That I may cause those that love me to inherit substance, and I Prov. 8. 21. will fill their Treasures: Riches, substantial riches, sub­stantial riches making treasures: and all this by the right of inheritance, shall be the reward of them who love Christ.

2. Hereupon you may confidently expect familiar fel­lowship with Christ and his Father, which is the Christi­ans Heaven upon Earth, If any man love me, my Father will love him, and I will love him, and manifest my self to him, and Joh. 14. 21, 23. we will come unto him, and make our abode with him.

3. Hence issueth assurance, that all events and exercises [Page 17] shall prove, spiritually advantageous. Also we know that Rom. 8. 28. all things work together for good unto them who love God. E­very winde will undoubtedly bring in their profit, and their gain shall come in at every doore.

4. And the Crown of glory is promised to them who love the James 1. 12. Lord.

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

1. By informing your selves from the Scripture con­cerning Christ his worthinesse, both in his person, relati­ons, and several Administrations as Mediatour betwixt God and man. As this is his own advice, Search the John 5. 39. Scriptures, for they testifie of me: So by the manifestations of him, friendly affections are kindled towards him. Witnesse the experience of such who during their igno­rance of Christ were so farre from loving him, that they ac­counted the love of others groundlesse, yet understanding his unparallel'd beauties, fell in love with him. This is open and apparent by comparing Cant. 5. 9. with ver. 10. to the end, and with Chap. 6. 1. The words being Prov. 14. 20. many, I refer you to the reading of them. The rich hath many friends (saith Solomon) And are not all the riches of earth and heaven in Christs possession and at his dispo­sing?

2. By presenting often unto your view by meditation Psalme 39. 3. all things amiable in Christ. While I mused (saith the Psal­mist) the fire burned. Looking causeth loving, The eye Lam. 3. 51. affect the heart: By blowing a spark becomes a flame. As Abrahams servant brought forth Jewels of silver, and Gen. 24. 53. Jewels of go [...]d to win Rebecca her heart towards Isaac; So should we spread before our souls frequently those things which are enjoyed i [...] Christ, that our hearts may be ena­moured with him. Ponder upon his own expressions, I love them that love me, and those that seek me early shall finde Prov. 8. 17, 18, 19. me. Riches and honour are with me: yea, durable riches and Righteousnesse. My fruit is better then Gold, yea then fine Gold, and my revenues then choice Silver. Dwell upon these [Page 18] and the like considerations, and the Lord blesse them to the end for which propounded, that your souls may flame forth loves upon the Lord Jesus.

The second Branch of the Doctrine followeth; viz. That Branch 2. Christ is a loving friend unto all true Christians.

Howsoever he here calleth Lazarus his special friend, and the Apostles were so accounted in some way of pecu­liarity, Henceforth I call you not servants, but I have called John 15 15. you friends. Yet this compellation, and this amiable rela­tion belongeth unto all faithful Christians likewise. He loved all his own in the world; which is plaine also, by that Joh. 13. 1. gracious invitation, Eat O friends, and drink O Beloved, Cant. 5. 1. wherein he intendeth to take in all living Christians.

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

Reason 1 1. Because they are peculiarly his own upon Covenant Gal. 3. 16. compact betwixt the Father and himself. The Covenant was primarily betwixt God and Christ, whereupon they were committed to his trust for the praise of glorious grace. And He therefore loved them because his own. This our Lord him­self Joh. 13. 1. doth more then intimate in his most heavenly prayer, wherein expressing his respect to his Fathers honour, toge­ther with abundant love towards the Elect, he doth very often touch upon them as given unto him by the Father. And Joh. 17. 2, 4, 6, 7, 8, 9, 11. 12, 24 upon this account it was that he thus speaketh of the com­munion which he had with his Father before the founda­tions of the world were laid. I was by him as one brought Pro. 8. 30. 31. up with him, and I was daily his delight, rejoycing alwayes before him Rejoycing in the habitable parts of his earth, and my delights were with the sons of men.

Reason 2 Because of the dear deliberate purchase which he made Titus 2. 14. of them, that they might be brought in to friendly fellow­ship with him. It is commonly said, that the mother loveth those children most which cost her the most paine when she brought them into the world. The Prophet calleth the fruit of the womb, Beloved. And that is very Hos. 9. 16. considerable to this purpose which the Evangelical [Page 19] Prophet foretold of Christ, He shall see of the travel of his Isa. 53. 11. 1 Cor. 6. 19, 20 soul, and shall be satisfied. We are Christs by redemption, and in this regard also we are his beloved friends, and highly esteemed by him above others, as the Prophet witnesseth, Since thou wast precious in my sight, I loved thee, Isa. 43. 4. &c.

Reason 3 3. Because of their spiritual troth-plight unto Christ. The Apostle speaketh of espousing the beleeving Corinthians 2 Cor. 11. 2. Hosea 2. 19. unto him as their husband. And as this is done in loving kindnesse and mercy, so because of this relation, Christ is propounded as an example of great love. Husbands, love Eph. 5. 25. your wives, even as Christ loved his Church, and gave himselfe for it.

Reason 4 4. Because they are incorporated into Christ as mem­bers 1 Cor. 12. 12. of his body mystical. As the body is one, and hath ma­ny members, so also is Christ. And upon this ground like­wise is Christs love to his people inferred, No man ever yet Eph. 5. 29 30. hated his own flesh, but nourisheth and cherisheth it, even as the Lord his Church: For we are members of his body, of his flesh, and of his bone.

Reason 5 5. Because all the revenues (as it were) of Christs ho­nour and reputation on earth, are raised from among be­lieving Christians: for praise waiteth for him in Zion: and Psal. 65. 1. Psal. 22. 30. Exod. 19. 5. Mal. 3. 17. 2 Cor. 8. 23. this is the seed which shall serve him. As before his incar­nation they are called Gods peculiar treasure, and his Jew­els; so since his Ascension the Apostle Paul stileth them the Glory of Christ. And in this regard a principle of di­vine self-love doth incline the Lord Christ to be a friend unto beleevers.

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

1. There is a love of divine good pleasure appertaining unto Gods people: In this sense God saith, Jacob have Amor benepla▪ citi. I loved: and in the pursuit hereof the Lord in due time con­verteth Rom. 9. 13. them unto himselfe; I have loved thee with an ever­lasting Jer. 31. 3. [Page 20] love, therefore with loving kindnesse have I drawn thee.

2. The Lord loveth them with the love of benevolence, Amor benevo­len [...]i [...]e. communicating to them, together with himself and his loves, his All, for their comfort: Who loved me (saith Saint Paul) and gave himself for me. All are yours; and Gal 2. 20. 1 Cor. 3. 21. 2 Cor. 4. 15. all things are for your sakes, saith the same Apostle. Christ himself being the heir of all things, both in heaven and earth, the fountaine both of grace and comfort, brings along with himself all needful accommodations, terrestri­al, celestial, whether they concern this life, or that which is to come. How liberal was Gods love to Abraham his friend, giving all Canaan to him and his seed after 1 Chron. 20. 7. him!

3. The Lord embraceth them with a love of delight Amor Amiciti [...]. and complacency, he himself having made them lovely by putting upon them his own robes and ornaments, both by justifying and sanctifying grace. This is taught by Ps. 45. 9, 11, 13. sundry expressions in that Song of Loves. The Kings Daughter is all glorious within, her cloathing is of wrought Gold. Ʋpon thy right hand did stand the Queen in Gold of Ophir: so shall the King greatly desire thy beauty. And to the same purpose doth the Prophet Ezekiel metaphori­cally hold for this truth, I washed thee with water, yea, I throughly washed away thy blood from thee, and I anointed thee with oile: I clothed thee also with broidered work, I Ezek. 16. 9, 10, 11, 12, 13 14 girded thee about with fine linnen, and covered thee with silk, I decked thee also with Ornaments, and I put bracelets upon thy hand, and a chaine on thy neck: And I put a Jewel on thy fore head, and ear-rings in thy ears, and a beautiful crown on thy head. Thus wast thou decked with Gold and Silver, and thy raiment was of fine linnen and silk, and broidered work, and thou wast exceeding beautiful; and thy renown went forth a­mong the Heathen for thy beauty, for it was perfect through my comelinesse put upon thee, saith the Lord God. Therefore though the Elect themselves are rather loathsome then delightful in their unregenerate estate, yet being covered with Christ his righteousnesse, and adorned with the gra­ces Tit. 3. 3. [...]. [Page 21] of his holy Spirit, they are friends in whom he taketh much delight. Hereupon the Church is called Hephzibah, Isa. 62. 4. for the Lord delighteth in her.

4. Christ expresseth towards them the love of compas­sion, Amor miseri­cordiae. Isa. 63. 9. sympathizing with them in all their sorrows and sufferings: in all their affliction he was afflicted. As in refe­rence to his friend Lazarus, being brought to the place Joh. 11. 35, 36. where he was buried, Jesus wept. And hence the Jewes inferred this conclusion, behold how he loved him!

Ʋse 1 This makes much for the comfort of all truly gracious Christians, seeing the Lord Jesus is their friend. God intending to give David a cordial upon the death of his childe, bestoweth upon him Solomon, with this assurance 2 Sam. 12. 24, 25. that he loved him, whereupon he was called Jedi [...]iah; And for the chearing of Daniels heart, he was told once and againe, that he was greatly beloved by the Lord. Now Dan. 3. 23. & 10. 11, 19. this refreshing reacheth all Gospel-Christians univer­sally.

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

  • 1. The Characters of Christs beloved friends.
  • 2. The comforts hence deducible for their relief.

First, for these signes of Christs beloved friends, I refer you to the review and application of the particulars in the former branch of the Doctrine, for the discovery of such who are his loving friends. For this is most certaine, that Christ loveth all those who love him. And I adde Prov. 8. 17. these two further evidences of them who are beloved of Christ.

1. Those who are beloved of the Lord are called to be Saints. Rom. 1. 7. Two things are considerable in the quotation, viz.

That these Saints are not so titularly onely (because so reputed and nominated among men;) but Saints in re­ality and practice, being persons whose hearts are separa­ted from common pollutions, raised above creature con­tents, to minde the matters of God in good earnest: in which respect they are called his Saints devoted unto him Psal 56. 5. peculiarly.

And this calling is not alone external (for thousands who continue haters of God, are called upon, to lay down Isa. 65. 2, 3. their arms of rebellion, and to submit unto the government of Christ) but it is a calling internal and efficacious, con­quering the soul to come in unto Christ, leaving all in re­solution, affection, and endeavour for him. Therefore in the application of this, note, the Quere should be, which way the strongest stream of minde and will do run? whe­ther sin—ward, world-ward, or God-ward? and what is the greatest designe, driven on by project and practice, whether to satisfie lusts, and to grow great in the world, or to con­form unto laws divine, and to advance Christs glory.

2. The Apostle Paul conjoyneth faithful and beloved. 1 Tim. 6. 2. Persons beloved by the Lord, are faithful to the Lord. And this fidelity doth evidence it selfe by two things espe­cially.

1. By cleaving inseparably unto the guidance of God, when others are swayed by the multitude, swimming down the tide of times. In this regard in times of general Apostacy, Judah is said to continue faithful with the Saints, holding close to his will in holy worship, when Hos. 11. 12. with chap. 5. 11. Ephraim followed mens traditions and commandments.

2. By intending Gods glory more then personal advan­tage in course of life and conversation.

And in this respect the Apostle speaking of the servants duty, doth place purloyning, in opposition to good fidelity; Tit. 2. 10. that servant who purseth his Masters gaine, he is not faithful. If these things were brought home by an unpartial application, how many would be found in these times not befriended by Christ, though they would be cryed up as his chiefest favourites among men?

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

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

First, his love them ward, for quality is,

1. Most cordial. They are the dearly beloved of his soul. Jer. 12. 7. [Page 23] It is not lip-love, love from the teeth outward, but love from the heart-root.

2. Most large: it passeth knowledge, it exceedeth all di­mensions. Eph. 3. 19. Whereas never greater love was expressed, then Joh. 15. 13. that a man should die for his friend. Christ commendeth his love as much more, because he died for sinners, and for e­nemies. Rom. 5. 6. 7, 8

3. Most refreshing. This love is not only sweeter then Cant. 1. 3. Psal. 63. 3. wine, but also better then life, yea better then lives, as the Original imports. All the comforts of life natural and ci­vil, all the comforts of the several ages and conditions of life are not comparable to this love.

4 Most constant; whom he loveth once, he loveth to the Joh. 1. 31. end. This Christ did cast in to chear his Disciples, being to depart from them. No opposition, losse, or change what­soever, can possibly separate beloved Christians from this love, Rom. 8. 55 which the Apostle mentioneth as a matter of high joy and holy triumph. Whereas Solomon telleth us, that a friend Prov. 17. 17. & 18. 24. loveth at all times, and that there is a friend that sticketh clo­ser then a brother; this may most truly be applied unto our loving friend Christ Jesus. This the Text suggesteth; for Christ did not only love Lazarus while he lived, but called him friend, even now when he was dead, Our friend Laza­rus sleepeth.

Secondly, the efficiency of his love is admirably comfort­able, to all such who enjoy it. For first, it worketh their deliverance from whasoever may be grievous and dange­rous. He loved us, and washed us from our sins in his blood. Rev. 1. 5. Gal. 3. 13. 1 Thes. 1. 10. And hence follows deliverance from the curse of the Law, and from the wrath to come.

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

1. He hath made us (upon this account) Kings and Priests unto God and his Father. Rev. 1. 6.

2. He feedeth the soul plentifully by the dainties of sa­cred Ordinances; Eat O my friends, and drink, yea drink Cant. 5. 1. abundantly, O my beloved.

3. This his love running through all providences, ma­keth [Page 24] blessings the more sweet, and supporteth the sink­ing soule under crosses. As Hezekiah's recovery was the Isa. 38. 17. Heb. 12. 5, 6. more pleasant, because God in love to his soul wrought it: so the Apostle puts this as a prop under a fainting af­flicted Christian, that the Lord correcteth with paternal love.

4. And his love will prepare his beloved for glory. Christ loved the Church that he might sanctifie it, with the washing of water by the word▪ that he might present it to Eph. 5. 26. himselfe a glorious Church, not having spot, or wrinkle, or any such thing, but that it might be holy and without blemish. If unto all these (which I mentioned without enlargement) we add the complacency which he taketh in all communi­cations of his love, it will be a great addition to their joy. The Lord will rejoyce over thee, he will rest in his love, he will Zeph. 3. 17. joy over thee with singing. God seemeth to take such con­tent in his loving transactions them-ward, as though he desired nothing more.

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

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

1. Whereas Solomon telleth us (What every dayes ex­perience also speaketh) that many seek the Rulers favour; Prov. 10. 6. & 29. 26. 1 Tim. 6. 15. Mat. 28. 18. Prov. 8. 15, 16. Jesus Christ is the King of kings, and the Lord of lords, the only potentate unto whom all authority in heaven and earth is committed, by whom Kings reigne, Princes rule, and all the Judges of the earth.

2. That it will be an high honour to be called Gods friend. In holy story Hushai and Zabud have this title of 2 Sam. 15 27. 1 Kings 4. 5. respect put upon them, that they were the kings friends. And it will be for the everlasting credit of father Abraham, that he is recorded in sacred pages, to be the friend of God. Isa. 41. 8.

3. That Christ is and ever will be in favour with God, to [Page 25] make and to maintaine our peace with his Majesty, though we frequently, and fearfully do provoke him e­very day. The inhabitants of Tyre and Sidon made Blastus Acts 12. 20. the Kings chamberlaine their friend, when Herod was high­ly displeased with them, because their countrey was nourished by the Kings countrey. And is not our dependance more upon God? And do not we hourly give the Almighty great occasion to reject us, yea to take up arms against us? And is there any one, either on earth or in heaven, that can asswage Gods anger, and procure his favour, besides Jesus Christ? Therefore should meanes be used to make him our friend.

4. The people of God conceiving hope that Christ re­gardeth us, they will be encouraged with the more affectio­nate confidence to pray for us in the times of our need. As the sisters of Lazarus making addresse unto him in the be­half of their dear brother, pleaded this, Lord, he whom thou Joh. 11. 3. lovest, is sick.

5. Hereby we shall be heartned with the more hope to apply our selves unto God by prayer for our selves. Our Saviour suggesteth this in the parable of the man, who go­eth Luk. 11. 5. 6, 9. at mid-night to his friend to borrow bread; he applieth it to incourage prayer.

6. Because all our creature-friends may either fall off by unfaithfulnesse, or forsake us by death or be forced from us other wayes. This the doleful complaints of sundry dear unto the Lord recorded in Scripture, do declare: My lovers and my friends stand aloof from my sore, and my Psal. 38. 11. and 88. 18. 1 King. 16. 11. Luke 16. kinsmen stand aloof off, Lover and friend thou hast put far from me, and my acquaintance into darknesse. Upon this consideration, the humane prudence of the unjust Steward is commended, in projecting to provide friends against the time of need. How far our experience at this day speaketh our losse of creature-friends, viz. of some by death, and of others by an unfaithful deserting, I forbear to speak: But I do upon this consideration move your care to gaine the friendship of Christ, who will love and live for ever: Now if these arguments shall force resolu­tions [Page 26] in your bosoms to seek Christs love, and thereupon means to attain it, shall be enquired after; I give these short directions.

1. Accept of God, and of Gospel-righteousnesse with him, by a self-outing, and a Christ-prizing faith. The Scripture saith, Abraham beleeved God, and it was imputed Jam. 2. 23. unto him for righteousnesse, and he was called the friend of God.

2. Upon the serious consideration of his worthiness, and hopeful expectations of happinesse by him; labour to endear Christ unto your hearts. Although our love to him doth not merit his love, yet it will clearly make manifestation thereof unto our souls. I love them (saith he) who love me. Prov. 8. 17.

3. And (as an expression of your love) submit obedi­ently unto his government, studiously conforming unto all his commands. This is his own promise which he will perform infallibly. He that hath my Commandments and Joh. 14. 21. keepeth them, he it is that loveth me, and I will love him.

Ʋse 3 The third Use is to be directed unto them whom Christ embraceth as friends with love, and they are to be per­swaded unto real gratitude for his love. The Disciple whom Christ loved, having touched upon his incompa­rable love, addeth this doxology: To him be glory and Rom. 16. dominion for ever, and ever, Amen. From whence might be noted,

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

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

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

In the amplification of this perswasion, I might call you back to the review both of the proof of this doctrine, and of the qualities and efficiency of his love, spoken unto, in the first Use: But that I may not tautologize by telling the same things again, I wish you to meditate upon these particulars which will yet further commend Christs love, [Page 27] and may call you forth in thankfulnesse for it.

1. His love was primary to us, and ours secundary, succee­ding it, as the effect and consequence thereof, we loved 1 Joh 4. 19. him, because he loved us first. If he had not fired our hearts with the flames of his love, we should never have bestowed one spark of spiritual affection upon him.

2. His love was free, when there was much loath­somnesse, and no lovelinesse at all in us. When thou wast Ezek. 16. 5, 6. 7, 8. cast out in the open field, to the loathing of thy person in the day that thou wast born. And when I passed by thee, and saw thee polluted in thy blood, when thou wast naked and bare. Now when I passed by thee, and looked upon thee, behold thy time was the time of love.

3. His love worketh him unto a familiar conversing with them, which himself expresseth by feasting with them, He brought me into the banqueting house, and his banner over Cant. 1. 4. me was love; I will sup with them, and the, shall sup with me: Rev. 3. 20. and by acquainting them with himself, I will manifest my Joh. 14 21. self unto them: as also by revealing his secrets, I have called you friends: for all things that I have heard of my Father, I Joh. 15. 15. have made known unto you. As also by conjugal embracings: His left hand is under my head, and his right hand doth im­brace Cant. 2. 6. me.

Now if Christs beloved friends, thankfully disposed to­wards him for his love, shall demand how their gratitude should be really discovered? I answer in the words of Solo­mon; A man that hath friends, must shew himselfe friendly: Prov. 18. 24. which is done,

1. By a cautious declining of whatsoever may be offensive unto him; as the returning of evil for good is very sinful, and a practise prejudicial to our selves, so is it taken very unkindly by the Lord. Thus David complaineth of Achitophel, (and as some conceive, Christ of Judas) My friend that did eat of my bread, hath lifted up his heel against Psal 41. 9. [...]. me. As Caesar was most afflicted with the wound received from his own sons hands. And thou my son too!

Therefore upon remembrance of Christs kindnesse learn to beat back temptations as Joseph did. How then [Page 28] shall I do this wickednesse, and sin against the Lord Gen. 39 9.

2. By an inseparable adherence unto Christ in dayes of deepest difficulty and danger. The servant engaged to his Master by his favours, is willing to have his eare bored, that he may dwell with him for ever. Ruth upon the receipt Exod. 21. 5, 6. of lesse love a great deal from Naomi her mother in law, taketh up this resolution, Nothing shall part thee and me Ruth 1. 16. but death. God forbid that ever we by our Apostacy should give Christ occasion to speak by way of reproach to us as Absalon did to Hushai (deserting David, as he apprehended) Is this thy kindnesse to thy friend? Why wentest 2 Sam. 16. 17. not thou with thy friend? So be you sure that this one circum­stance will gripe your hearts with great grief for your backslidings. As Peter in this regard wept bitterly, because he Mat. 26. 75. had denied, and deserted Christ, so good a Master, so well deserving a friend.

3. By unfained love unto all them, who are the belo­ved friends of Christ▪ This is the inference of Saint John, from this consideration under discourse, that there­fore we ought to love one another, and we ought to lay down our lives for the brethren. But of this more in the doctrine 1 Joh 4. 11. and 3. 16. following.

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

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

1. That there is friendlinesse and love amongst all good Christians. In this respect the Apostle Paul in his Eph. 1. 15. Epistle to the Ephesians, joyneth their faith in Christ, and Philem. 5. their love to all Saints. And in his Epistle to Philemon, he connexeth his love to Christ, and his love to all Saints. Yea, our Saviour maketh this the livery whereby his ser­vants may be distinguished from others. By this shall Joh. 13 35. [Page 29] all men know that ye are my Disciples, if ye have love one to another.

2. That there is a peculiarity of friendly respect in Christians unto Christs Ministers, as here in Lazarus to­wards Christ his Apostles. This is observable in the Let­ter sent from Jerusalem to Antioch, wherein their expres­sion of special love is recorded; viz. Our beloved Barnabas Acts 15. 25. and Paul.

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

And the Reasons of the point are foure.

Reason 1 1. Because of their relation both unto Christ and amongst themselves. They stand related unto Christ as his subjects, servants, children, Spouse, Members, (which, all will acknowledge, and therefore needeth no proof.) And hence issueth love. As David was ready to shew kindnesse to the house of Saul for Jonathans sake. 2 Sam. 9. 1.

And among themselves they are related many P [...]ilemon 16. 1 Pet. 3. 8. a [...]d 2. 17. 1 Cor. 12. 25. wayes most nearly. They are brethren, and the brotherhood is to be loved. And they are fellow­members, and therefore to have mutual respect one to ano­ther.

Reason 2 2. Because of Christ his expresse command, which is repeated, and strengthened with his own example. This 1 Joh. 4 21. command we have from him, that he who loveth God, loveth his brother also. A new Commandment I give unto you, John 13. 34. and 15. 12. That ye love one another, as I have loved you, that ye love one another. And again, This is my Commandment, That ye love one another, as I have loved you.

Reason 3 3. Because of the image of God engraven upon them, 1 Joh. 5. 1. expressed by their holy conversation.

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

I here forbear to discover how Beleevers begotten again 1 Pet. 1. 3. Isa. 9. 6. 1 Cor. 15. 49. by Christ (as the everlasting Father) do bear his image; [Page 30] but this I propound as the reason of Christians mutual love.

As the inward affection of Titus was more abundant to­wards 2 Cor. 7. 15. the Corinthians whilest he remembred their obedience; And as it's reported of Beucer and Calvin, that they loved all them in whom they could espy aliquid Christi, any thing of Christ: So doubtlesse it is with all others who are friends unto Christ.

Reas. 4 Because of the habitation and operation of Gods Spirit in their hearts. The Apostle Paul calleth this love, Col. 1. 8. love in the Spirit. And the Apostle Saint John discoursing of this Christian affection, and consequently of Gods dwelling in us (being thereby evidenced) giveth in this as the con­firmation of both, Because he hath given us of his Spi­rit. 1 Joh. 4. 12, 13.

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

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

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

First, Such who are rather enemies, then friends unto the people of God, as their own consciences witnesse to themselves, and their practices proclaim to the world, this being their design and endeavour (if they could effect it) to ruinate them in their comforts and lives altogether; They have said (in their desires, though not with their lips) Come let us cut them off from being a Nation, that the Psal. 83. 4. name of Israel may be no more in remembrance. Whatsoever shew of love unto Christ these persons make among men, [Page 31] doubtlesse they are adversaries to him, as sundry passages, surrounding the last quotation do clearly express. Keep not Psal. 83. 1, 2, 5. thou silence O God, hold not thy peace, and be not still O God. Lo thine enemies make a tumult, and they that hate thee, have lift up the head, they are confederate against thee. As 2 Sam. 3 17. Joab took Abner aside to speak peaceably, but smote him under the fifth rib that he died; So these, though they smile upon Christs face with a salute, yet they stab his body; or (as one wittily expresseth it) they kisse the mouth and tread upon the toes. Such unfriendlinesse to godly Christians,

1. Argueth an unregenerate estate. The upright in his Prov. 29. 27. way is an abomination to the wicked. And he that loveth not those who are like God, is one of the children of the De­vil. 1 Joh. 3. 10.

2. And is not consistent with meetnesse to be made par­takers Col. 1. 1 [...]. of the inheritance of Saints in light. For it is not a heaven, but a hell rather to be confined to the company of 1 Joh. 3. 14, 15. such as are hated. He that loveth not his brother abideth in death, &c.

As this doctrine falls thus heavy upon all those who are enemies, rather then friends unto ordinary Christians: so upon such especially who are professed adversaries to the Ministers of Christ. You know how the holy Ghost doth stigmatize Ahab, who hated Michaiah, that he was a man who sold himself to do wickedness; whereas unto true Gospel. 1 Kings 21. Rom. 10. 15. Beleevers the very feet of them are beautiful who bring the glad tidings of peace.

Secondly, those much more are by this doctrine set aside as no friends to Christ, who are Boutefeuz and Incendiaries, seeking to kindle coals of contentions, and to increase the flames of discontent and animosities among the people of God. This practice proveth them to be Factors for the Devil, and exposeth them to the wrath of God. It was an evil spirit that made division betwixt Abimelech and the men of Shechem. The Devil is pictured with a cloven foot, Judg. 9. 27. to signifie that it's his work to cause and continue divisions in the world; And those who sow those seeds of discord are Prov. 6. 16, 19. reckoned by Solomon among them whom the Lord hateth, [Page 32] and who are an abomination unto him.

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

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

First, from the object of love, viz. Sanctif [...]ing grace. There are many lovely qualifications in Gods faithful servants, Mark. 6. 20. which an ingenuous moral man may value; as Herod re­verenced John the Baptist; but it's holiness which is the load­stone to draw the love of the regenerate Christian. Be­cause Saints, therefore excellent in a gracious eye. And hence Psal. 16. 2. Eph. 1. 15. 2 Cor. 7 15. followeth universality of Love to all such, and the aboun­ding of respect according to the increase of Grace.

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

1. With an honourable estimation of them. The heirs of heaven do honour such who sear the Lord. Psal. 15. 4. Psal. 16. 2.

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

Thirdly, from the Effects of this love; viz.

1. Readiness to perform real offices for their comfort. Thus S. Paul proved the sincerity of the Corinthians love, by 2 Cor. 8. 8, 24. their contribution, for the relief of poore Saints.

2. And compassionate sympathies when they are in trou­ble. To him that is afflicted pity should be shewed from his Job 6. 14. friend. By this David did demonstrate his real respects unto some who ill deserved them, When they were sick, my cloa­thing Psal. 35. 13, 14. was sackcloth, I behaved my self as tho [...]gh he had been my friend.

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

Ʋse 3 The third Use is for the comfort of all them, who can in this grace of Christian love and friendship, approve their [Page 33] sincerity unto God, not doubting but that Christ himselfe will give the like testimony unto them herein, as he did unto Lazarus in the Text. Our friend.

For 1. It is no small priviledge to partake in the love of all heavens favourites, and this love is mutual: Those who are cordial friends to Christians, are cordially beloved by Christians, which is a matter of much joy to them who will consider it, as in other regards, so because their love draweth our prayers unto God, as need requi­reth. Psal. 122. 6, [...].

2. From hence they may infallibly conclude their re­generation by special grace. Let us love one another, (saith Saint John) for love is of God, and every one that loveth 1 Joh. 4. 7. Noscitur ex socio, &c. 2 Tim. 3 3. is born of God. Whereas persons under the power of depra­ved nature, are despisers of them who are good.

3. And, as they may upon this evidence lay claime to the comforts of grace upon earth, so may they raise confidence of future glory in heaven. We know that we 1 Joh. 3. 14. have passed from death unto life, because we love the bre­thren.

Ʋse 4 The last Use is exhortation, wherein two duties might be perswaded.

First, to love Christians, because they are like unto Christ, and belonging unto him in the nearest relations. The holy Ghost is often and earnest in this perswasion, 1 Pet. 2. 17. and 3. 8. Col. 3. 14. Love the brotherhood, love as brethren: and above all things put on charity, which is the bond of perfectnesse.

As helps herein, let these meditations be moulded be­lievingly upon your hearts. 1. That they are in regard of spiritual beauties, the lovelyest people under the Sun, Exceeding beautiful. The Church is called the fairest among Ezek. 16. 13. Cant. 6. 1. & 5. women. And this is not the judgement of persons subject to mistakes, but even of Christ himself, which he gives in, again and again, both as a ground of his own love, and requiring attention unto his testimony. Behold thou art Cant. 1. 15, 16. and 4. 7. faire my beloved, behold thou art faire; behold thou art faire, yea pleasant. Thou art all faire my love, there is no spot in thee.

Therefore that you may beget love in your bosomes towards Saints, do not so much pore upon their blemishes as their beauties, look rather upon their vertue then their vices; as Titus by remembring the obedience, rather then the disobedience of the Corinthians, found his affections enlarged 2 Cor. 7. 15. towards them.

2. That the obligations of love which the Gospel hath laid upon you, are many, and commanding. Here I will only name (without enlargement) the particulars, whereby Saint Paul perswadeth the Christian Ephesians, to keep Eph. 4 3, 4, 5, 6 the unity of the spirit in the bond of peace. There is one body, and one spirit, one baptisme, one God and Father of all, who is above all, and through all, and in you all.

3. That no persons whatsoever, have been, or are likely to be, so useful to your selves and to the publick, as these Saints and servants of the most high God. This argument Paul presseth upon Philemon, to move his affections to­wards Phil. 11. converted Onesimus, because now (saith he) profitable to thee and me.

These are repairers of breaches, and restorers of paths to Isa. 58. 12. Isa. 1. 9. dwell in. And these are the remnant, which if God had not left, we should have been like unto Sodom and Gomorrah.

I forbear to report how they bestead the publick,

1. By their prayers. As if Moses had not stood up in the breach to turne away Gods wrath, Israel had been de­stroyed. Psal. 106. 13.

2 And by their presence, As God told Lot, he could do nothing till he removed from Sodome. By this reason Gen. 19. 22. Jonathan speaketh to move Saul's bowels towards David, For he did put his life in his hand, and slew the Philistine, and 1 Sam. 18. 5. the Lord wrought a great salvation for all Israel.

Secondly, I might from this doctrine deale with all sorts by perswasion to endeavour to become godly, that they may be admitted as friends into the bosomes of Gods people. Although I know that there are higher ends to be intended in undertaking the practice of piety, viz. Gods glory, and our own salvation; yet this consideration under hand would not be slighted, if these particulars (which [Page 35] I shall onely name) were well weighed.

1. That the love of Gods people towards us will Phil. 1. 4, 6. produce their frequent and fervent addresses unto hea­ven for us according to our serviceable necessities.

1. That their applications unto the Lord, are very Job 42. 8. prevalent in regard of their great favour with his High­nesse.

2. Their love will work them unto readinesse in any other kinde to serve us with their interests and abili­ties, Heb. 6. 10. counsels and communication of their experiences, as opportunity may be offered.

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

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

Doct. 3 That Jesus Christ knoweth and acknowledgeth them particularly, who are friends unto himself and his peculiar people. The Lord knoweth them that are his. This 2 Tim. 1. 14. knowledge comprehends observation, approbation, and commemoration As he owned Lazarus here, his friend; So likewise he did his Disciples under the relation of Matth. 28. 10. brotherhood after his Resurrection, Go tell my brethren. And since his Ascension into glory, such is his respect un­to all sanctified ones, That he is not ashamed to call them Heb. 10. 11. brethren.

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

1. That Christ knoweth who love him, while they are alive. This is manifest by Peters attestation, Lord, thou knowest that I love thee. Joh. 21. 15, 16, 17.

2. That the Lord remembreth after the death of his friends, that they were so during life. As dead Lazarus is thus spoken of, Our friend. And long after Abrahams de­cease, God speaking of Israel, thus expresseth himself, The Isa. 41. 8. seed of Abraham my friend.

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

1. God knoweth his friends, because himself maketh them so. And therefore because he understands his own actions, he cannot be ignorant in whose bosomes there Psal. 33. 14, 15. are these friendly dispositions.

2. And God will acknowledge them, because he hath undertaken torecompence them. He is not unrighteous to forget labours of love. Heb. 6. 10.

The Application followeth.

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

Ʋse 1 1. To all them whose consciences bear witnesse, that they have no friendly frame of heart unto such godly ones, whose holy conversations discover them to be cho­sen and called out of the world. If mens hearts condemn them, Gods is greater and knoweth all. There will be many 1 Joh. 3. 20. rejected at the last day, who have pretended much re­spect to Christ. Ma [...]. 7. 22, 23.

2. To all those who are ashamed to own Christ in his cause, and his friends in their holy conversa­tion: for all these our Lord observeth, and of them he will be ashamed when he cometh in the glory of Mark 3. 32. his Father with the holy Angels. And I leave it to your consideration, how miserable their case will be at the last day, when Christ who knoweth all his friends and foes, shall separate the sheep and the Matth. 25. 32. goats, And shall come to execute judgment upon all, and to convince all that are ungodly amongst them Jude 15. of all their ungodly deeds, which they have ungodly com­mitted, and of all their hard speeches which ungodly sin­ners have spoken against him; And of the individual [Page 37] unfriendly neglects of his necessitous servants: these must depart with a curse from Christ, and go away into e­verlasting Mat. 25. 41. 46. punishment.

Ʋse 2 This truth administreth sweet comfort unto all them who are faithful friends unto the Lord Jesus Christ, and his real Relations. The testimony of their own consci­ences 2 Co [...]. 1. 12. will in this case reflect refreshing; and this will be a great addition unto their comfort, that expressions of friendly respect both to God and his servants, are thus observed, and will be acknowledged. The Lord himself to en [...]ourage Israel in captivity, giveth them to Jer. 24 5. understand that he will own them in that estate. No doubt it was good news to Cornelius, when he heard Acts 10. 4. from heaven, Thy Prayers and thine Alms are come for a memorial before God. So the Psalmist cheareth himself by this consideration, I have preached Righteousnesse in the Psal. 40 9▪ 10. great Congregation. Lo I have not refrained my lips, O Lord thou knowest it.

This consolation will be admirably sweet at two seasons.

First, When we may be injuriously suspected and censured for falsnesse and unfaithfulnesse, either to God, or to his people. How well was it for Morde­cai Esther 2. 21. (when himself with his Countrey-men, were de­cryed and condemned as enemies to the State) that his fidelity in a particular instance was recorded? And to bring this home to the knowledge that God taketh of his servants sincerity: J [...]b being re­proached Job 23. 10. as an hypocrite, hath recourse to this, He knoweth the way that I take. And Jeremiah being sus­pected to be one ill-affected towards the place where he lived, maketh this appeale to the Lord, Jer. 17. 16. I have not desired the wofull day, thou know­est.

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

The Prophet Malachy having mentioned both Gods hearing the good conferences of such who feare his Name in evil times, and the book of Remembrance recording all; he addeth, And these shall be mine Mal. 3. 16, 17. saith the Lord of Hosts, in the day when I make up my jewels, &c. And this cordial is contained in Pauls Prayer for Onesiphorus, The Lord give mercy to the house of Onesiphorus, for he refreshed me, and was 2 Tim. 1. 16, 17, 18. not ashamed of my chaine; But when he was at Rome, he sought me diligently, and found me. The Lord grant unto him, that he may finde mercy of the Lord in that day.

But most comfortable is that full promise of Christ himselfe unto all such who are friendly unto him in his Matth. 25. 34. 40. 46. relations, recorded in Matthew 25. from ver. 34. to ver. 40. from whence these particulars are worthy consideration.

1. That he will at the last day remember all the indi­vidual offices of friendship to his members, and will mention much that themselves never minded. And they shall say, when saw we thee an hungred, Ver. 37. &c.

2. That all acts of love and pitty towards his rela­tions (even the least and lowest) shall be interpre­ted as a special kindnesse shewed unto himself, In as Ver. 40. much as you have done it to one of the least of these my bre­thren, you have done it unto me.

3. And the recompence shall be exceeding great. Then shall the King say, Come ye blessed of my Father, in­herit Verse 34. 46. the Kingdom prepared for you. And the Righteous shall go into eternal life.

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

First, to real friendlinesse both unto Christ, and to all those who peculiarly belong unto him. Sup­pose ye saw Christ sitting in a chaire of Majesty, and [Page 39] heard him speaking thus in the audience of all the in­habitants on earth, Who is on my side! Let all my faithful friends gather themselves before me: In this case would not multitudes come in with pro­fessions and protestations of love? Now it is thus in truth: for our Lord looketh from heaven, and considereth exactly who are his friends, and who are not. Therefore bethink your selves what you will do. And if you be content to come in to Christ as faith­ful friends, then befriend (for his sake,) those especi­ally Gal. 6. 10. who are of his houshold, for this will be observed and rewarded. Therefore my beloved, be ye stedfast and 1 Cor. 15. 58. unmovable, alwayes abounding in the work of the Lord, for as much as you know that your labour is not in vaine in the Lord.

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

It is the admonition of the Apostle, Let love be Rom. 12. 9. without dissimulation. And the Doctrine is a strong Argument to back it, because of the notice which our Saviour taketh thereof. Christ himself by this consi­deration moveth sincerity in all services, whether of piety towards God, or charity towards men, because an eye Mat [...]h. 6. 4, 6. from heaven doth espie whatsoever is done on earth with greatest secrecy.

This motive will be the more prevalent, if we minde Christ, who as the Judge of all men, will manifest and re­compence Luke 12 1, 2. 2 Cor. 5. 9, 10. their services according to their nature and manner of performance.

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

Lazarus sleepeth. In the division of the Text there were three things noted thence; which I shall speak [Page 40] unto very briefly, in three points of Doctrine.

Doct. 1 1. That such who are Christs, and his peoples friends, are subject to death.

This word [ Sleepeth] is by our Evangelist himself thus Verse 13. Verse 14. expounded, Jesus spake of his death: and it is added, Je­sus saith to them plainly, Lazarus is dead.

There is no need of Scripture quotations here, be­cause experiences from age to age every where give in sufficient proof of this Truth. When the Apostle Heb. 11. 13. had particularized many Worthies as examples of faith and holinesse, he addeth these words, All these died.

Reasons. The reasons are not only,

1. Because of Adams sin transmitted, Sin entereth into the world, and death by sin; Rom. 5. 12.

2. And by reason of Gods determination, with re­ference to his own glory, many wayes to be manifested in the consequence of death, It is appointed unto men once to die, and after this the judgement, (For upon these Heb. 9 27. accounts the wicked who are Christs enemies do die also)

But there are peculiar Reasons wherefore Christs and the Churches friends do die.

I will not here speak unto that which was extraor­dinary in this death of Lazarus; viz. for the glory of God, Verse 15. that the Son of God might be glorified thereby, and for the sakes of them who should beleeve, upon the observati­on Ver. 4. of Christs power in a miraculous raising him from the dead)

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

1. Sometimes that they may be secured from common calamities coming upon the world. As men do house their cattel before the storme falleth; Thus God takes a­way Isa. 57. 1. the righteous from the evil to come, wherof the case of Josiah is a famous instance. 2 Chro. 34. 28.

[Page 41]2. That they may rest from their labours, both of service Rev. 14. 13. and suffering, when their task and exercises are over; when their work is done, and the Lord hath sufficiently proved and purged them by variety of providences, both crosse and comfortable, in this world, then he calleth them off this stage, and causeth their departure hence.

3. That they might enjoy immediate communion with Christ in heaven, which is farre better then the best con­dition Phil. 1. 23. Heb. 12. 23. attainable in this life; and that their spirits might be made perfect in glory, before the day of the general Resurrection, when their souls and bodies shall be re­united.

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

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

Ʋse 2. Therefore death is not alwayes to be looked upon, as a demonstration of Gods anger against them who die: neither is any sicknesse bringing death, to be judged a signe of divine wrath and severity. La­zarus Verse 3. Christs friend died, and it was said before, He whom thou lovest, is sick. This is alledged as the reason of the death of Jeroboams childe, because there was some goodnesse in him. 1 Kings 14. 13. Hezekiah was sick unto death; and it's conjectured, that his disease was the Plague, both because of the swelling mentioned, and the medicine advised. Let them take Isa. 38. 21. a lump of figs, and lay it for a plaster upon the boile; And how sad Jobs condition was, I need not to relate, who yet (according to Gods own testimony) was a man of incomparable piety: Satan smote Job with sore boiles, from Job 1. 8. & 2. 3. Job 2. 7, 8. the sole of the foot unto his crown. And he took him a potsheard to scrape himselfe withall, and he late down among the ashes. This I do rather note, 1. Because people are subject to censure severely those who undergo unusual [Page 42] afflictions. When the Barbarians saw the venomous beast Acts 8. 4. hang on Pauls hand, they said among themselves, No doubt this man is a murtherer, vengeance suffereth not him to live. 2. Because by this uncharitable censoriousnesse, men do ex­pose themselves unto Gods displeasure. Hence it was, that the Lord thus spake unto Eliphaz the Temanite, My wrath is Job 42. 7. kindled against thee, and against thy two friends, for you have not spoken of me the thing that is right.

Ʋse 3. Therefore Gods people should the rather hold up with hope, comfort, and patience under all sorts of their sufferings here, because their death (which is certain) will put a period, an end unto all. Though the Sea Nubecula est, & citò transi­bit. be stormy, yet the voyage is short, we shall ere long come safe to shoare. For this cause we faint not, though the outward man perish (suppose rotting and un­savoury, 2 Cor. 4. 16, 17. &c.) for this light affliction is but for a mo­ment.

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

Ʋse 4. Therefore Gods servants should be the more industrious in doing all the good which possibly they can, with speed, because they must die, and death will take them off their work. This is Solomons inference, What­soever thine hand findeth to do, do it with thy might; for there Eccles. 9. 10. is no work, nor device, nor knowledge, nor wisdome in the grave whither thou goest. How did our Saviour bestirre him­self, when he knew that his houre was come? What a great deal Joh. 13. 1. of good work did he then dispatch in a short time? And it seemeth to be the reason, why Paul at Troas preached till midnight, because he was ready to depart on the morrow. The Acts 20. 7. [Page 43] nearer unto the center, the swifter is the motion. Famous Doctor Sibbs would say, Could we suppose sorrow in hea­ven, this would be our sorrow there, that we did no more work for God, before we came thither to receive so great wages.

Ʋse 5. Therefore we all should be perswaded, to improve our Christian friends, both Ministers and others▪ in all their gifts, graces and experiences, so much as may be, and that with speed, because they must die: Upon this ground the Prophet Zachary quickeneth obedience, Thus saith the Lord of hosts, Turne ye now Zach. 1. 4, 5. from your evil wayes,—Your fathers where are they? And the Prophets, do they live for ever? Our Saviour is often in this exhortation, having foretold his own de­parture, Yet a little while is the light with you, walk while John 12. 35. Eph. 5. 8. Mat. 5. 16. John 5. 35. you have the light. As all godly ones are called light: So Ministers are the lights of the world; John was a burn­ing, and a shining light: Beloved, death will blow out these your candles, and your Torches; therefore while they live, while they give out their shine and their light, make a profitable use of them, to Gods honour and your own souls welfare.

Ʋse 6. Therefore I hence exhort all the friends of Christ, to prepare themselves for death, and to main­taine upon their Spirits a prepared posture for natures dissolution. Although I know, that they being united unto Christ, and reconciled to God through him, they Rev. 14. 13. shall undoubtedly (whensoever they die) be translated from earth to heaven: yet there is something more to Luke 16. 22. be minded by Christians, that they may be ready to die. How much might be comprized in Jobs expression, All Job 14. 14. the dayes of mine appointed time will I wait until my change shall come? I shall not undertake to discover; but I desire to leave these foure words of advice, in the bosomes of Christians, in tendency unto their preparation for death. 1. Seek well grounded assurance of your interest in Christ, and of undoubted title unto heaven, through him. This foundation being laid, Paul could triumph [Page 44] over death,— Oh death, where is thy sting? thanks be to 1 Cor. 15 55. God, who hath given us victory through Jesus Christ. And Simeon could sing when ready to die, Now lettest thou thy Luk. 2. 19, 30. servant depart in peace; For mine eyes have seen thy salvati­on. Whereas there are sad shiverings upon some gra­cious hearts, when death looketh in at the windows, be­cause they question their admission into heaven, upon na­tures dissolution.

2. Take heed of all scandalous sinnes, sinnes against conscience, the commission whereof may blemish Religi­on, and lie as blocks of offence in the wayes of others. It is conceived by some Divines, that in this regard Saint Paul died with the more confidence, because after his con­version he was no way scandalous: I have fought the 2 Tim. 4. 7. 8. good fight, and I have kept the faith, and henceforth is laid up for me a Crown of righteousnesse. Whereas Peter having dishonoured Christ, disgraced his profession, wounded his own conscience, and prejudiced others (how farre we know not) by his fearful, threefold deni­al; was so full of perplexity, that Christ saw cause (before Joh. 21. 15, 19 the foretelling of his death) to confirme his heart in help­ing on the discovery of his sincere love, notwithstanding that sad offensive Apostacy. Broken bones, though knit, will ake towards change of weather. And the remembrance of scandalous miscariages, may occasion anguish in the bo­somes of dying Saints.

3. Settle your outward estate and concernments, ac­cording to divine prudence and holy principles, remem­bring that you must be accountable unto the Lord, (whose stewards you are) how you dispose of the things of this life Luke. 16. 2. with which he hath entrusted you. This was Gods own ad­vice unto Hezekiah. Thus saith the Lord, set thine house i [...] Esay 38. 1. order, for thou shalt die.

Many good people deare unto God, upon this neglect are lesse comfortable to themselves, and lesse serviceabl [...] unto others upon their death-beds, because they suspe [...] the many sad consequences of their not endeavouring t [...] prevent sinne and trouble by an orderly setling of all the [...] earthly enjoyments.

4. Leave with gracious gravity and seriousnesse, charges Appropinquante morte multò es divinior. and convictions upon the consciences of your nearest rela­tions, that Christ, heaven and their immortal soules may be principally cared for. Warne your friends to beware of the sinnes of the times, and of their own inclinations. Com­municate your experiences for future profit, prudently. Here I might expatiate upon the examples of Jacob blessing Gen. 49. Deut. 31. 2. & 32. & 33. Josh. 23. 1, 2. & 24. 1.—Joh. 13. 1. & 14. & 15. & 16. & 17. his sonnes, when on his death-bed; of Moses and of Joshua their plaine dealing with Israel, when ready to die; yea, and of Christ himself: But I am necessitated to abbreviate these things with this hearty request, that my friendly, faithfull counsell in these things may not be for­gotten.

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

This lets in the next point.

Doct. 2. That Christs friends by death, do fall asleep. The Protomartyr Stephen his death is thus expressed: He Act. 7 60. 1 Co [...]. 15. 16, 18, 20, 51. fell asleep. And the Apostle Paul doth often in the fif­teenth Chapter of his first Epistle to the Corinthians, attest this truth.

This sleep is not to be applied unto the soule after its Eccles. 12. 7. Luke 23. 43. Phil. 1. 23. Heb. 12. 23. departure from the body (as some fondly dreame;) for it goeth to God immediately, forth-with enjoyeth fellow­ship with Christ, and becometh perfect; But it belongs to the dead body, laid in the grave, which in this regard [...]. Mr. Calamy his Sermon upon Acts 7. 60. is called a sleeping place. I shall not dilate upon the re­semblance betwixt death and sleep, which is fully done by others: But I will only touch upon two things which are here intended. 1. Death is a sleep unto the godly, because thereby they are laid to rest. There is a Verse 13. taking of rest by sleep. They shall rest in their beds, saith the Prophet, speaking of the death of righteous ones. And Isa. 57. 2. they rest from their labours, (so saith the Spirit) who die in the Lord. 2. Because their bodies shall be raised, as Rev. 14. 15. men are awakened out of sleep: This is expressed in the words which immediately follow the Text: Our [Page 46] friend Lazarus sleepeth; but I go that I may awake him out of sleep. And the Apostle Paul is much upon this Me­taphor, Cor. 15. in that place where he undertaketh to prove the Resurrection.

Ʋse 1. Therefore true beleevers, real Saints should not be afraid to die.

I grant that death unto nature is the King of feares, and it hath its poisonous sting with which it will wound the wicked, whom it doth usher into hell. This (with many other useful truths relating unto death) is admi­rably Dr. Tuckney his Sermons upon 1. Cor. 15. 55. laid open of late by a worthy servant of Christ; and it would be a digression, if I should undertake that discovery: But I only move Gods people, to arme them­selves against the sinking feare of death, because unto them it is no worse then falling asleep. And indeed there is great need of this counsel among Gods own ser­vants every where, who like foolish children are afraid to put off their cloathes, and go to bed in a dark chamber. As Baxter in his Saints e­verlasting rest. Herein the forementioned Authour, and others, have administred much good help, in which regard I may be silent.

Ʋse 2. Neither let us mourne immoderately because of the death of our Christian friends; seeing they are on­ly fallen asleep. When our Saviour had spoken the Verse 12. words of the Text, Then said his Disciples, If he sleep, he shall do well. And by the argument the Apostle seeks to prevaile with the Thessalonians, that they might not mourne excessively upon such occasion. For those who sleep in Jesus, will God bring with him. Then he ad­deth, 1 Thes. 4. 13, 14 17, 18. We shall be ever with the Lord; wherefore comfort one another with these words. Love moveth joy, when our weak, weary, pained, diseased friends are fallen into a sound sweet sleep. This consideration therefore should cheere our drooping spirits, in reference unto godly friends, who died in the Lord. Let us minde this the ra­ther, because God who propoundeth this ground of com­fort, observeth both when we have need of this cordial, and also what improvement we make thereof, as it fol­loweth [Page 47] in the next and last Doctrine, which remaines to be handled.

Doct. 3. The Lord knoweth when his own and his Churches friends do fall asleep by death. As Christ, though now at a bodily distance from Bethany, the place of Lazarus his abode, yet told his Disciples of his death, Our friend Lazarus sleepeth. As God spake this to Joshuah, My Josh. 1. 2. servant Moses is dead.

This truth may be concluded strongly by these arguments.

Reas. 1. Because Christ hath the keys of death Rev. 1. 18. in keeping; the soule cannot be let out of the body, without his leave. And he knoweth all his own grants.

Reas. 2. Because he also hath power in heaven, keep­ing (as it were) the gate hereof, into which none can enter without his allowance. This is manifest by his promise to the penitent thief: This day thou shalt be with me in Paradise. Therefore he exactly observeth, when any persons or person Luke 23. 43. hath admission thither.

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

Ʋse 2. This truth speaketh manifold comforts unto Gods children: For, 1. This hints his respect to them; Precious in Psal. 116. 15. [...]. the sight of the Lord is the death of his Saints. He will not suf­fer any of them to lose life without his special observation thereof, together with causes and concomitants therein considerable.

2. It suggests his care of every soule; when it removeth out of the body the place of its habitation, it shall not miscary or be lost through Christs regardlessenesse. Though thousands of devils may watch to intercept the soule, yet Christ who observeth when it leaveth the body, will un­doubtedly, according to his charge and promise, secure its Passages to glory. This is a Cordial to the poorest Christian, for there is no respect of persons with the Lord. It came to passe that the beggar died, and was carried by the Angels into Luk. 16. 22. Abrahams bosome. And,

3. It may relieve the sad hearts of godly ones, mourning for their losse in the death of their dear Christian friends; for their God and Saviour is quickly and fully acquainted with this their affliction: he saw when our beloved relations breathed out their last gasp. Questionlesse it cheered Hagar, when she understood that God took notice, when the bottle was empty; and heard the cry of Ishmael, because he wanted water. And you may be Gen. 21. 16, 17. confident, that Christ who understands when your Parents, your Pastors, your yoakfellows, your friends die; he doth also consider what counsel, what comfort, what supports, what supplies, what encouragements you be deprived of by meanes of their death. Is not this a choice Cordial to Gods children, that their heavenly Father knoweth they need such things? Mat. 6. 32.

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

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

1. To be rightly affected with such like dispensations, laying to heart the publick losse sustained, when the friends of Christ and his servants are taken away by death. The Lord observeth and complaineth, when peo­ple do not herein answer his expectation, The righteous [Page 49] perisheth, and no man layeth it to heart. And our love unto Esay 57. 1. the publick, together with the consideration of the great use of such persons, would help forward our humi­liation in such cases. You heard before that they are friends to Christ, and much befriended by Christ, yea, that they are lovers of the cause and people of God. Now is not the death of such to be bewailed? When Elijah went up by a whirlewinde to heaven, Elisha 2 King. 1. 11, 12 saw it, and he cryed, My father, my father, the Charet of Israel, and the horsemen thereof. And when Elisha was 2 Kin. 13. 11, 14 sick, Joash (though not a good man) wept over him, and said, Oh my father, my father, the Charet of Israel, and the horsemen thereof. Because they beleeved that the publick safety depended much upon the interest of god­ly men in God, therefore their death was thus lament­ed. And truly such friends of God are the chief stakes in the hedge, and maine pillars in the building, both of Church and Common-wealth. Therefore in such cases, it may well become us to imitate the devout men, who Acts 8. 2. carryed Stephen to his grave, and made great lamentation for him.

2. To imitate the deceased Saints in their graces and holy conversation; we should lay their lives, as so many faire copies before our eyes, and labour to write after them, by consciencious imitation. The Apostle having given in a catalogue of Old-Testament-beleevers, who in their several places and ages did worthily, he earnestly perswadeth Christians to be followers of them. And Heb. 11. com­pared with Heb. 12. 1. seeing God hath given us to behold the beauty of ho­linesse, and the power of godlinesse in their courses, it will much aggravate our sinne, if we labour not to be like them.

This leadeth me to that which you all look for, ( viz) to spread before you the exemplary life of Master Jeremiah Whitaker the late Pastor of this place, whose Funeral hath occasioned this great Assembly and my Sermon; in refe­rence unto whom, that I may speak unto your edification, I will (with the change of one word only) undertake [Page 50] my Text again, Our friend Whitaker sleepeth. And truly I am very confident, that if Jesus Christ was here in his bodily presence among us, he would not be unwilling to speak these words, Our friend Whitaker sleepeth. Be­fore I begin my Narrative, I crave leave to premise this, ( viz.) that though (in some respects) I know a more meet man might have been chosen for this work; who could have done it more exactly and gracefully: yet I acknowledge that my selfe am not the unmeetest, considering my long and familiar acquaintance with him, especially if this be added, ( viz.) that in Summer was twelve-moneth—I riding with him unto Tunbridge Wells, he was pleased to give me the History of his life, from his youth till that time; and since that time, it is well known to many, that no one hath had more frequent and familiar converse with him, then my selfe. Oh how often, and with what meltings hath he pour­ed forth his heart into my bosome, in reference to all concernments, personal, relative, private, publick, com­fortable and uncomfortable, which have deeply affected him! My forgetfulnesse will necessitate the omission of many things, and my faithfulnesse with prudence com­mand me to conceal much of that, which to my heart spake aloud his great goodnesse and high commenda­tions. I will suggest the sum of what I judge most con­venient to discover, in the report whereof my soul desi­reth (I hope) to honour God, and to profit his peo­ple.

He was borne at Wakefield in Yorkshire in the yeare 1599. When he was sixteen years old, he was sent to Cam­bridge, and placed a Sizar in Sydney Colledge, where he was much valued for his pregnant parts, and Scholarship. At twenty yeares of age, having commenced Batchelor of Arts, he was sent unto Okeham (the chief Town in Rutland­shire) to teach the free-School there. About foure yeares after he married Chephtzibah the daughter of Master Wil­liam Peachy Minister of Okeham, an eminent linguist, a godly man, and (as I am informed) a painful Preacher of [Page 51] the Gospel, who dearly loved, and highly valued Ma­ster Whitaker, from his first acquaintance to his end; whose affections to him, wrought on the marriage be­twixt him and his daughter. By whom God gave him foure sonnes and three daughters; one sonne died at Cambridge, two are ordained Ministers, and the other is to be educated for the Ministery. Having stayed about seven years at Okeham, he was removed unto a Pastoral charge at Stretton in the same County, where he continued thirteen yeares, from whence he was called to Mary Magdalen Bermondsey, (with the approbation of many godly Ministers, whom he consulted in the case) where he after twelve yeares spent in his Ministerial charge fi­nished his course upon the first day of June, 1654. and fell asleep in Jesus. He was betwixt fifty five and fifty six yeares old when the Lord was pleased to take him unto himself. He was buried in Bermondsey Church June the sixth, with expressions of much love from a very great multitude of godly persons, both Ministers and others of several ranks and conditions, who attended his corps to the grave. By reason of much study, and manifold imploy­ments in his calling, he was filled with various bodily distempers from his youth. In the latter part of his time, he was for sundry yeares exercised frequently with the painful diseases of the gowt and of the stone. Notwith­standing the reiteration of these tormenting paines, he at­tended upon his Ministery both at home and abroad, while he was able to creep into the Pulpit, or to crawle unto the Congregation.

But about the beginning of November last past, the vio­lent paine of the stone did in such measure and manner ar­rest him, that from that time, he continued Gods prisoner in his bed, or chamber, till he was set free by a long expect­ed death. Most Physicians in the City were consulted, and were from time to time very ready to serve him with their advice: who did unanimously conclude, his sharp paines to proceed originally from an ulcer in the kidneys, but im­mediately from an ulcer in the neck of the bladder, caused [Page 52] by a continual flux of ulcerous matter dropping down up­on that part. And by reason of the acutenesse and quickness of the sense there, his paines were almost altogether in that place, though the fountaine of them was from the kidneys. Towards his end, (about two moneths) the paine grew more extreame, yet divine indulgence vouchsa­fed some abatements and intermissions, both in the night & day. As his death drew nigh, his fits of pain were more fre­quent, either every half hour, or many times every quarter, yea, two or three times in a quarter of an hour, wherby na­ture being quite spent he died in the Lord. After his death, Master Holiard opend his body in the presence of D r. Cox, D r. Micklethwaite, and D r. Bevoyr, (some other more anci­ent Doctors would have been there, if either their being out of Town, or present urgent occasions had not hindred) who found both his kidneys full of ulcers, and one was swelled to an extreame bignesse, by the abundance of pu­rulent matter in it. Upon the neck of his bladder, they found a stone, (which was about an inch and an half long, and one inch broad, weighing above two ownces, when first taken out, and withal, an ulcer which was gangrened, and this was judged the cause of his death. All other parts of his body were found firme and sound. Now that which I shall relate concerning him in all those places and changes of life wherein God disposed of him, I will cast under the several heads upon which I did discourse in my Sermon. And this method I do the rather resolve upon, both because it best suits with mine own thoughts, and may prove the most profitable unto them who shall be pleased to read the Sermon, when they perceive the maine parts thereof, applied and verefied in this providential Text, Our friend Whitaker sleepeth.

The first Head, He loved Christ. He loved Christ, 1. Quickly. 2. Strongly. 3. Constantly. The Lord did win his heart unto himselfe, while he was a Scholar at Wakerfield, where he had his education. For then and there his affections did flow out towards those who were most religiously disposed, with whom he went frequently eight or ten Miles to heare a wakening-soul-warming Ser­mon, [Page 53] and he was wont to joyne with them in prayers and other holy exercises. And being able to take Sermon-notes, both understandingly and largely, he was very helpful to Christians in the repeating of what they had publickly heard, being from his childhood ful of affections in whatso­ever businesse he undertook. Thus this plant did both blos­some and put forth fruit quickly, which providence did af­terwards make a very fruitful tree. For the more cleare discovery of his abundant love to Jesus Christ, I will give these demonstrations.

First, from his early, and constant vigorous workings of heart towards the calling and work of the Ministery; be­cause he alwayes conceived, that therein a Christian might enjoy most fellowship with Christ, and do him the best Joh. 21. 15, 17. service. And he considered Christs speech to Peter, If thou love me, feed my sheep, feed my lambs.

Here I judge these particulars very worthy of consider­ation. 1. That while he was a Grammar-Scholar, this calling he chose; and though his father endeavoured of­ten and earnestly to divert his thoughts from the Ministe­ry, yet he was unmovable in his desires to be a Minister. 2. That he never repented of this his choice, but would all his life long, upon all occasions, magnifie this his office. I have many times heard him speak these words, I had much ra­ther Rom. 11. 13. be a Preacher of the Gospel, then an Emperour. And when a motion was once made to him for a Mastership in the University, he readily returned this answer, My heart doth more desire to be a constant Preacher, then to be the Ma­ster of any College in the world. 3. That when he was moti­oned to marry her whom God afterwards made his wife; he was the rather inclined to accept the motion, because she was daughter to a pious, painful, learned Minister of the Gospel, and would occasionally tell his friends, that he was the better pleased with his choice, because of that relation. 4. That he was never so well pleased with any imployment, as that of his Ministery. In the Pulpit he still was like a fish in the water. Though many times he went halting and full of paine thither; yet he would not manifest any sense of distemper, while he was there. [Page 54] How often hath he gone upon crutches unto the Congre­gation of his own people, to fulfil his Ministery! yea, once (at least of my knowledge) he adventured to Preach at Michaels Cornhil, when he was scarce able to get into the Pulpit, and his friends with much difficulty helped him out of the Church homeward. 5. That when he was by extreame paines taken off from his Ministery, he would sometimes professe unto some special friends, that the paine felt was not so grievous to his Spirit, as his inability (by reason thereof) to manage his wonted work. Many times these were his words, If I could but Preach, I should be much better. And he would rejoyce with chearfulnesse, and thankfulnesse, when in the times of his weaknesse, he found not himselfe more distempered by his preaching, and would mention such experiences as arguments to move his friends to yield unto his preaching, when they did disswade it as prejudicial 6. He did zealously, upon all occasions, both in publick and private defend the office of a Gospel Ministery, and especially amongst those persons, and in such places, where (as he conceived) there was most need. This passage fell from him with affection, in one of his morning Lectures at Westminster: Though I have read and heard of some good men, who unadvisedly in their passion have persecuted the persons of some godly Ministers, (as Asa was angry with the Seer, and cast him into prison) yet I never knew, I never read, nor heard of any godly person, who did dare to oppose the calling of the Ministery. And whereas at the end of his Sermon, a souldier (expressing himselfe dissatisfied with the Ser­mon) came to him in private and asked him, whether he meant this Ministery of England, as now constituted? he returned this answer, Although I will not justifie the calling of every individual Minister in the Church of England ( as you dare not justifie the Saintship of every member in your in­dependant Congregations) yet I will be ready when and where you please to maintaine the office and calling of En­glands Ministery at this day. 7. And that he continued unchanged in this his estimation of the calling Ministerial, may be manifested by one passage in his last Will and Tes­tament, [Page 55] (though it was not long) which I will put down in his own words, writ with his own hand: For my son Jere­miah, my desire is, that he be bred a Scholar, and that the Lord would spiritualy incline his heart, freely to give up him­selfe to the Lord, to serve him in the work of the Ministery, which calling and employment (though now despised) I do e­steem above all other in the world, and do commend it to all mine, that if the Lord blesse them with sons, they would com­mend this calling to their posterity. Before I passe from this my first demonstration of his love to Christ, I heartily de­sire, that this may be seriously considered, whether there be not herein much to credit and incourage the Ministery of the Gospel; That a learned man, and so eminent for piety, who also had throughly studied the Controversies of the times against the Ministery, should upon his death-bed, give such a testimony unto it, when he daily expected to make up his account before God, and also give so great incouragement unto his posterity, to undertake this cal­ling now, even now when such disgrace is cast upon it, and when the Ministers setled maintenance is threatned to be taken from them? And may not those men who know Mr. Whitaker's worth be hereby awed, and moved to take heed how they oppose or slight that calling of men, whom he (living and dying) judged to be so highly honoured by God himself? To all this adde, that it was an ordained Mi­nistery, which he thus valued, as is evident by these two things (as by many living testimonies,) viz. 1. That he joyn­ed with the Classis whereof he was a member in ordaining Ministers. 2. That he had an hand in the book lately pub­lished by the Province of London in the defence of such a Ministery, not only by assent, but also by assistance.

Secondly, his love to Christ was proclaimed, by his un­wearied laboriousnesse in his Ministerial services. 1. While he continued Schoolmaster at Okeham, he undertook a Lec­ture there weekly, besides many Sermons preached occasi­onally in neighbour Congregations. 2. During his abode at Stretton, besides his Pastoral imployment twice every Sabbath, his constant weekly Preaching at Okeham, he was a principal prop to hold up the Lectures in the neighbour­hood. [Page 56] His manner was to set apart every holy day (if but one in the week) as a day of seeking God, in reference to the necessities of the times, and no man was more fre­quent in assisting in dayes of humiliation in private, both in Rutland shire, and the adjacent Counties, when ever invited thereto. 3. And since Gods good providence brought him to the neighbourhood of London, he was in labours more abundant (2 Cor. 11. 23.) For the most part, his set task was foure Sermons weekly, ( viz.) two at home, and two elsewhere, ( viz.) at Westminster and Christs Church London, or Westminster and Stepney, (since he laid down Christs Church Lecture) together with two Sermons eve­ry quarter at Michael Cornhil. Adde hereto his Preaching monethly at the morning-exercise, or assistance on the fast day at the conclusion thereof, besides occasion­al Sermons for preparation to the Sacrament at his own place, and at Funerals, both at home and abroad: Yea, I will close up the evidencing of the labours of his love, with this true report, ( viz.) that he would never deny any mo­tion for preaching, and praying, if God gave bodily ability, and other unavoidable occasions did not necessarily hinder. Many week-dayes he preached twice, yea, then when he attended the work of the Assembly of Divines, ( viz.) the morning-exercise, either at Westminster or elsewhere, & af­terwards in the afternoon. I here remember the commen­dation which St. Paul gave of Epaphroditus, in his Epistle to the Philippians; For the work of the Lord he was nigh unto Phil. 2. 30. death, not regarding his life. How farre this is appliable to painful Mr. Whitaker, multitudes do well know, yea, many conceive that his painful distempers (which hastened his re­moval from us) were caused and increased by his many con­stant labours in this kind. Neither were his Sermons jejune and dry, because thus frequent; but always full of Scripture­strength, savoury & affectionate, as his Auditors will testifie.

Thirdly, Such was his love to Christ, that his publick Imployments did not take him off from family-duties, nor from more private exercises of communion with God. His ordinary course was, together with prayers, to ex­pound some parts of the holy Scriptures in his own family [Page 57] twice every day: and beside other parts of Scripture which he daily read in secret, he usually read over all the E­pistles in the Greek Testament twice every fourtnight: yea when by reason of pain and weakness he himself could not read, he herein imployed others for his help. Hence it was that he was a man mighty in the Scriptures (like un­to Apollo, Acts 18. 24.) as was observed by all who con­versed with him. And this course he earnestly commended to the practice of his dearly beloved eldest son, as an ex­cellent means to make him both a ready and a profitable Preacher.

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

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

2. Since our times of woful desertion and Apostasie both from Gospel-truths and practices, he would undaunt­edly in private conferences and in his publick Ministery express his dislike, yea, detestation thereof to the faces of them who too much favoured Errour, Heresies and rant­ing courses, though he knew that thereby he did run ha­zards and procure many frownes. He refused to sub­scribe the late Engagement, though thereby he was in danger to be taken off from his Westminster Lecture. And if his Sermons preached there, upon Ephes. 2. 2, 3. (concer­ning [Page 58] mens walking according to the course of this world, &c. fulfilling the lusts of the flesh &c.) could be collected and published, thereby it would be manifest that M r. Whitaker in love unto his Lord Christ, was a man of good metal and magnanimity.

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

Fifthly, So great was his love unto his God and Savi­our, that he maintained and expressed high estimations, and honourable thoughts of his Majesty, when under tor­menting providences, nothing being more feared then this, lest he should do or speak any dishonours unto his Name. These were some breathings of his large love, when through paine he was, as in the fire, and upon the Rack, Good Lord, keep me from dishonouring thy Name by impatiency. O, who would not even in burnings have honour­able thoughts of God! Who that knoweth thee would not fear thee, O Lord, love thee, and honour thee! Lord, thou givest me no cause to have any ha [...]d thought of thee! Blessed be God, there is nothing of hell in all this. Blessed be his Name for Jesu [...] Christ, and the revelation of the everlasting [Page 59] Gospel. Who knoweth the power of thy wrath? If it be so heavy upon thy servant here, how heavy shall it be to all those who shall endure it without mixture? Blessed be God for the peace of mine inward man, when my outward man is so full of trouble. This is a bitter cup, but it is of my Fathers mix­ture, and shall I not drink it? yea, Lord, through thy strength I will: this is my burthen; and I will beare it. Upon any abatement of his paines, he was constantly much in bles­sing God, using these and such like expressions▪ O! what a mercy is it that there is any mitigation, any intermission! Lord, make me thankful. And turning himselfe towards those who stood by, he would speak thus. O help me to be thankful! O lift up a prayer for me that I may be thankful! O what a mercy is this! How much worse might this afflicti­on have been! I might have been distracted or laid roaring under disquietnesse of spirit. By these workings of his spirit (which my self and others do well remember, and I could heartily wish that all the rest had been recorded) who perceiveth not the sparklings of his love to God? I will annex one more, which hath much affected my heart, viz. these words he hath often spoken to me; Brother, through mercy I have not one repining thought against God.

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

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

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

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

As for the first. Love-tokens are real messengers of his love who sendeth them: and what surer signes of divine love then the graces of the holy Ghost? Now of these [Page 60] the Lord had given him, in measure, more then ordinary. That which was hinted before in his love to the Lord Je­sus, (expressed by laborious, couragious endeavours to ad­vance his praise, and to continue communion with him) doth manifest that he was very rich in Grace; but there­unto I will add five more graces which were very shining in his crown.

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

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

3. For Patience he may well be called a second Job. Many who saw him under his racking pains, so frequently reiterated, and so long continued, are confident that God did put him, and keep him in his furnace to be a pattern of patience unto posterity. It's true, he did roar many times till his throat was dry, but who ever heard [Page 61] him speak one word of murmuring or discontent because of Gods afflicting providence? He himself indeed would sometimes through tendernesse charge himself of impati­ency, because he made a noise, whereas that expressed on­ly Natures sensiblenesse, not sinful frowardness. And when (accusing himself in that kinde causelesly) he was minded of Christs roarings, though free from all sin, he would be silent. I confesse that in desires to be dissolved, he would take up Jobs complaint: Wherfore is light given to him that is in misery, and life unto the bitter in soul? Which long for death, but it cometh not, and dig for it more then for hid trea­sures, &c. for my sighing cometh before I eat, and my roar­ings are poured out like waters, Job 3. 20, 24. But he always concluded with submission unto the good pleasure of God. When he had been asked how he did? this was frequently his answer, The bush alwayes burning, but not consumed; and though my paines be above the strength of na­ture, yet they are not above the supports of grace.

4. The Lord gave him so much of the Spirit of grace and supplications, that his soul was never out of tune for that service. Most of his words when under torment, were ho­ly complaints and prayers to God: some of them I will record, that they may not be forgotten. O my God help! Father of mercies pity! Do not contend for ever, consider my frame, that I am but dust! My God that hath made hea­ven and earth help me! O give me patience, and inflict what thou wilt! If my patience was more, my pain would be lesse. Dear Saviour, where are thy bowels! Why doest thou make me an astonishment to my self and others? Why doest thou co­ver thy self with a thick cloud, that our prayers cannot passe? Blessed is the man that endureth temptation. Lord, this is a sad temptation; stand by me and say, It is enough! Am I not thy servant? Consider, Lord, that I am thy servant. O these bitter waters of Marah! Lord, drop sweet comfort into these bitter waters of Marah. O the blood of sprinkling, Lord: Lord, the blood of sprinkling! That blood which extinguish­eth the fire of thine anger, O that it might allay my burning pains! I am in a fiery furnace; Lord, be with me, as thou [Page 62] wast with the three children, bring me out refined from sinne. When I have sailed through the Ocean of these paines, and look back, I see none of these can be wanting. I flie unto thee, O God, hide me under the shadow of thy wings till these terrible storms be over-past.

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

Thus from the rare Graces received, I proceed to the rich Comforts vouchsafed, as manifestations of Christs singular love towards this Saint of the most High God. O what kisses of Christs mouth, and what embraces from the arms of his love were bestowed upon this man of God! He enjoyed all along his affl [...]cted condition, an uninter­rupted assurance of Gods fatherly love in Christ. In his ad­dresses to God he constantly claimed propriety, My God, and my Father. His inward peace and joy, were the support of his heart under all his g [...]inding paines. He was confident of mercies mixtures with all his grievous dis­tempers, not at all doubting of the Sanctification of them through grace. Thus he spake many times in his Applica­tions to God: Consider and save me, for I am thine. How long, Lord, how long shall I not be remembred? yea, I am remembred, blessed be thy Name. This is a fiery chariot, but it will carry me to heaven. Blessed be God that hath sup­ported [Page 63] me hitherto, and he that hath delivered, will deliver. Thou, Lord, never forgettest them that put their trust in thee. Alwayes when the extremity of pain was over, he would, with smiles speak of Gods mercies. Though trembling took hold upon him when his violent paines began, yet he would with confidence say, Now in the strength of the mighty God I will undergo these paines. O my God put under thine everlasting arms, and strengthen me. Many times he hath told me, that notwithstanding all his rent­ings and roarings (from which he expected no deliver­ance but by death) he would not for a thousand worlds change estates with the greatest man on earth, whom he looked upon as in a way of sin. And let me tell you one providence of fatherly indulgence towards him▪ That Sa­tan never shaked his confidence, nor assaulted his hopes, all the time of his tiresome, irksome exercise. There is but one passage more which I shal point at under this second head of my Narrative, viz. That he accounted all these inward chearings the fruits of Prayers made for him, though God saw cause to deny that ease and recovery to his body which was much begged; withal valuing those spiritual cordials much beyond deliverance from the Gowt and Stone, and death it self.

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

I proceed to the third head of my promised Narrative, which will speak Mr. Whitakers love to his fellow-Christi­ans. He was a man made up (as it were) of love: His delight was in the Saints upon earth, whom he esteemed most excellent, and their society was a constant cordial unto his spirit. H [...]s f [...]equent visits of them who were in trouble, and his stirring up others to the like practice, [Page 64] were testimonies of his friendship. His love was not only verbal, but real. Truly I know no man of his estate more liberal. He would often say. It's a brave thing when a man with a full estate hath a charitable heart. Some­times upon special occasions he himself hath given away all the money he had in his house. It was not unusual with him to give twenty shillings unto a poor Saint, and he had many experiences of Gods gracious returns in such cases. By his Will he gave 20. l. to the godly poor of his own Parish.

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

The fourth head of my Narrative should hold forth the love which he received from the Saints of God. What godly heart that either knew him, or heard of his fame, did not love him? I will not speak of the frequent friend­ly visits of the Religious ones in the neighborhood round about. I never heard of any man so much prayed for, [Page 65] both in publick and private. There was no particular case so frequently, so affectionately spread before God in most of the Congregations about London as his. Three dayes were set apart by Ministers, and many other pray­ing friends to seek God in his behalf; one in private, and two in publick, which also were observed much better then such dayes usually are; yea, in remote Countreys, besides the ordinary prayers made for him, there were some Fasts kept, with special reference to his affliction. The multitude of people attending his Funeral, with the many weeping eyes, did witnesse how much he was belo­ved. Here I might remember the readinesse of London-Ministers to supply his place at home, and Lectures else­where, as also the willingness of fellow-Lecturers at West­minster to preach for him there, when he himself by rea­son of weaknesse could not possibly do his own work: But I may be silent, for still every where upon the naming of him, love is some way discovered by such who had know­ledge of him.

Though I have related much concerning the worth of this good man; yet my conscience tells me, that I have rather been defective then excessive in my relation. I have not told you of his humility, expressed by fears, lest Gods people praying for him should speak too well of him before the Lord. Neither have I mentioned his self­denial, never daring to look after great matters in the world, whereby he condemneth many whose self-seeking in earthly advantages, rendereth them very offensive and unsavoury in the Church of Christ. Towards his end neither faith nor patience did abate, though his grievous paines were more frequent and violent; in which regards his longings for death were much increased, yet attended with holy submission unto the good pleasure of God: These were some of his expressions, O my God, break open the prison-door, and set my poor captive soul free; but enable me willingly to wait thy time! I desire to be dis­solved; never did any man more desire life then I do death! When will that time come, when I shall neither sin more, nor [Page 66] sorrow more? When shall mortality put on immortality? When shall this earthly be dissolved, that I may be cloathed upon with that house which is from heaven? Blessed are the dead which die in the Lord, for they rest from their labours, and follow the Lamb wheresoever he goeth.

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

I hearing, the night before God translated him, that he was not likely to live another day, I went early in the morning to take my leave of him (whom my soul loved) and found his bodily strength almost spent. And because he could not speak without difficulty, I spake the more unto him, in relation to the approach of his happy hoped for change: my discourse through Gods mercy was re­freshing unto his spirit. Minding him that many of his [Page 67] friends intended to set apart that day in seeking the Lord for him, I asked him in what things especially he desired to be remembred before the Throne of Grace? His an­swer was, Do not complaine, but blesse God for me, and in­treat him to open the prison-door. Hereupon laying my hand upon his cold hand, covered with a clammy sweat, I took my last farewel with an aking heart: and upon my de­parture from him, these were his last words unto me, Brother, I thank you, I pray God blesse you, and I blesse God for you.

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

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

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

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

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

[Page 68]2. He had much interest in the hearts of persons of chief­est places and power in the Nation: for the plainnesse of his spirit, together with the power of godlinesse (which did shine in his conversation) gained him much Authori­ty in the consciences of all sorts with whom he conversed, whether in the City or Countrey.

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

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

I have but one thing more to hint; viz. That Christ now knoweth that this our precious friend sleepeth From whence I infer, 1. Comfort. 2. Counsel. This may be chear­ing unto all his mourning Relations, Domestical, Pastoral, Classical. For Christ understandeth that his wife hath lost [Page 69] a dear husband, his children an indulgent father, his people a faithful Pastor, the Classis a chief Pillar, and all good Christians a real friend.

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

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

FINIS.

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

On the Death of my dear Friend Mr. Jeremiah Whitaker.

IF death be but a servant sent to call
The souls of Saints to their original:
Dear St thine was a noble soul, to whom
Three Messengers were sent to call thee home;
A stone, an ulcer, and a gangrene too,
Three deaths to hastē that which one should do.
'Twas not because thy soul was deeper set
Then ours within its house of clay; nor yet
Because thou wert unwilling to depart
Thither; where long before had been thine hear [...] ▪
They were not sent to hale by violence
A soul that lingered when 'twas called hence.
God shewd how welcome one death was to thee
Who did, so meekly entertain all three.
Thus many deaths Gods Israel did inclose,
The sea before, behind a sea of foes,
On either side the jaws of mountains high.
No way from death but unto death to flie.
Not to destroy them, but to let them see
The power of love, which then would se [...] them free.
Thus Jobs four Messengers which did relate
The doleful story of his ruin'd state
And his three friends, which acted Satans part
(He on his flesh, and these upon his heart)
Who by disputing him unto a curse
Would make his spirits tormēts the far worse,
Were by Gods wise disposal sent to show
The strength he on his Champion would be­stow.
Thus Painters put dark grounds, where they intend
To overlay with finest gold, & lend
By deeper shadows luster to that face,
On which they mean their choicest skill to place.
Thus workmen season much with sun & wind
Those greatest beams which must the build­ing binde
Whilst smaler peeces haply are put in
When they come bleeding from the wood & green.
Oft where is greatest grace, God's pleas'd to send
Great conflicts those great graces to cōmend
As the six finger'd Giants sword did bring
The more renown to little Davids sling.
The vanquisht Lion, and the conquered Bear
Prepar'd that holy head a Crown to wear.
The Angel wrastled first, and then did bless
And made the greater servant to the lesse.
Pain was to great for thee, Gods grace for pain,
And made the greater serve the lesse again.
Thy pains serv'd thee to glory, and did sit
The head on which a Crown of life must sit.
This is Gods method to fetch joy from grief,
To turn our sorrows unto our relief,
To save by killing and to bring to shore
By the ships planks which was quite broke before.
And thus a barren womb first took the seed
Which did six hundred thousand people breed.
That seed too must from knife and alter rise,
And be before a fire a sacrifice.
Great Preacher of thine heavenly Fathers will
Thy tongue did many years with Manna fill.
Thy life out-preacht thy tongue, O blessed strife!
Thy sicknesse the best Sermon of thy life.
Before each Doctrine must be prov'd anew,
Thine end was one great proof that all was true.
Before thou preacht by weeks, but now by houres,
Each minute taught thy mourning Auditors,
Each patient groan, and each beleeving eye
Was a new Sermon in Brachygraphy.
When nature roars without repining words,
Grace in the mouth whē in the bowels swords,
In midst of torments to triumph o're hell,
To feel Gods Arrows, yet his praises tell.
Through thickest clouds to see the brightest light,
In blackest darkness to have clearest sight,
And with our Lord to cry, my God, my God
Upon a Crosse under the sharpest rod.
This is indeed to preach; this is to show
Faiths triumph over natures greatest wo.
Then welcome fiery Serpēts scortching sting,
Which did thee thus to th' brazen Serpent bring.
Then welcom Whale, which though it first devour,
Renders at last the Prophet to the shore.
Well might'st thou bear the stone which death did throw,
Who hadst the white stone the new name to show:
Wel mightst thou be with such an ulcer calm
Whose soul was heal'd before with heavens balm.
When spirits wounds are cur'd though na­ture groan,
An heart of flesh can heal a back of stone:
Let conscience have her feast, and let flesh roare,
This pain shal make the others joy the more,
As many times those flowers most fragrant smell
Which nearest to sōe noisom weeds do dwel.
Thus have you seen the forge most clearly glow,
On which the Smith doth drops of water throw.
Keen frosts make fire the hotter, & deep night
Causeth coelestial lamps to shine more bright.
And by a dear Antiperistasis,
The childs distress sweetens the father kiss.
A wounded body yields to a sound soul
The joys of this do th' others paines controle.
As in the day that the Sun beams appear
All other lesser stars do disappear.
When heaven shines and divine love doth▪ raign,
The soul is not at leasure to complain.
Internal joyes his heart so well composes,
That they have judg'd their flames a bed of Roses.
Mr. Gataker. Mr. Whitaker.
But what shall England do from whence are lopt,
Two of her richest acres to heaven dropt.
By losse of these two acres shee's more poor,
Then if she'had lost a hundred Lordships more.
'Twere a good purchase to gain these agen,
By giving to the sea all Lincoln-fen.
Two little mines of gold do far surpasse
Huge Mannors where th' whole vesture is but grasse.
Learn we by them what al men wil once say,
One Pearch of heaven, 's worth the whole globe of clay.
Ed. Reynolds. D. D.

To the memory of Mr. Jeremy Whi­taker powerful in Prayer and Preaching, pious in life, patient in sicknesse, &c.

NAy, now forbear; for pity sake give o're,
You that would make the Clergy none, or poor:
We are made miserable enough this year,
That we have lost our Reverend Whitaker;
Los [...]e above Deans and Chapters! had but he
Liv'd stil & preacht— Ziba take all (for me.)
Nay I beleeve, had Sacrilegious hands
Finger'd our poor Remains of Tyths, & Lands
Whilst he surviv'd they had but sin'd in vain,
Whitaker would have pray'd them back again,
As Luther did a young mans soul repeal
Giv'n to the Devil under hand and Seal.
A Chariot and an Horsman we have lost
In whose each single pray'r incamptan Host.
How have I heard him (on some solemn day
When doubtful War could make all London pray)
Mount up to heav'n with armed crys & tears,
And rout as far as York the Cavileers,
Have you not seen an early-rising Lark
Spring from her turf, making the Sunne her mark;
Shooting her self aloft, yet highe [...], higher,
Till she had sung her self into heav'ns Quire?
Thus would he rise in pray'r, and in a trice
His soul become a Bird of Paradise,
And if our faint devotions prayers be;
What can we call his lesse then Extasie?
On his Preaching.
If with th' Almighty he prevailed so,
Wonder not that he wonders wrought below;
The son of consolation, and of thunder
Met both in him, in [...]thers are asunder.
He was (like Luke) Physitian of both kindes,
Wrought cures upon mens bodies and their mindes.
The falling sicknesse of Apostasie,
Dropsie of drunkennesse, prides trimpany,
The Megrim of opinions new, or old,
Palsy of unbelief, Charities Cold,
Lusts burning Feaver, Angers Calenture,
The Collick in the conscience he could cure:
Set the souls broken bone [...]; by holy Art
He hath dissolv'd the stone in many a heart
Harder then that he dy'd of.—O come in,
Yee multitudes whom he hath heal'd of sin,
And thereby made his debtors—pay him now
Some of those tears which he laid out for you;
Interest-tears I mean, for should you all
Weep over him both use, and principal
'Twould wash away the stone, which covers him
And make his Coffin (like an Ark) to swim.
Now wipe thine eyes (my Muse) and stop thy verse,
(Thy ink can only serve to black his herse)
Yet (stay) I'le drop one tear, sigh one sigh more,
'Tis this: Although my Poetry be poor,
O what a mighty Prophet should [...] be,
Had this Elija's mantle falne to me!
Oh might I live his life! I'de be content
His sore diseases too should me torment,
And if his Patience could mine become,
I would not be afraid of Martyrdome.
Robert Wilde.

Upon the Pious, and painful Preach­er Mr. Jeremy Whitaker.

An Epitaph.
I Eremy's not here into the dungeon thrown,
'Tis heav'ns Whit-acre (onely) newly Mown;
Now Angel-reapers gather'd have to Barne
The seedsman of Gods Word like full ripe Corne.
In teares he sow'd, & now the heav'nly Q [...]ire
To give him joy of Harvest all conspire.
In his sick bed this Paradox we found,
The thorny, and the stony are good ground.
The gowt and stone (as milstones) ground the man
To finest flower for Mancher; here no Bran
These sisting times could finde: nere did man say,
The Preacher spake as mealy-mouth'd to day.
Gallants (you mealy heads & capes that have)
Go take perfumed powder from his grave,
The dust off's feet was beautiful, and he
Your powder; and your looking-glass may be.
His life a Sermon was, his dust doth cry
All flesh is grasse, go home, and learn to die.
England may ever glory, Rome despaire
In Whit ac [...]e i'th Pulpit, and i'th Chaire.
Thomas Hodges, B. D.

An Elegy upon the Death of Mr Whitaker.

IF passion can make Poets, or grief raise
Expressions great enough to speak thy praise,
Then might [...], Whitaker, thy worth reherse;
And with my strowings deck thy sacred Herse.
A Synod's only fit to speak thy fall,
And bear a part in this their Funeral.
Divines must grieve that with thee tomb'd doth lie.
What now we vainly seek, Divinity.
If we would hear such pray'rs as could hea­ven move
And tune the spheres into a Quire of love
Sweeter then Angels Anthemes, then we must
Ransack thy grave, and reinspire thy dust.
There scatter'd lies that voice, which could inspire
All hearts, and fill them with an holy fire
As flames get flames: Who thunder did defie
Six words of thine could melt, and purify
Such Callous souls, which at their sins ne're vext.
Did finde thy Sermons keener then the Text.
Thy Doctrine still was edg'd against mens crimes
And serv'd to lance the ulcers of the times:
Who now shall teach the wicked their sad doomes?
Or else convince that faith by hearing comes?
For whosoe're heard thee, were caught by th' eare
And went out converts, that came curious there.
But those who n [...]'re were wearied with thy voice
Do now complain of too much length and noise.
For since, blest O [...]ator, thou parted'st hence,
The Pulpit only suffers violence.
Edw. Bagshaw.

On the much lamented death of that Reverend man of God, Mr. Jeremi­ah Whitaker, his dear friend and old neighbour, both in City and Countrey.

IF Reason, Vertue, Wisdom make a man,
If Faith, Hope, Charity the Christian;
If faithful, useful, cheerful grace a friend,
Arts, Tongues, choice Wit, rare Memory com­mend
The Scholar; if Humanity, Divinity,
Candor, Humility, bowels, integrity;
If parts, pains, zeal, sound Doctrine, utterance, tears,
Faith, courage, prudence, patience, fasting, prayers,
Success crown Preacher; Lo, of thousands ten
That Man, Friend, Christian, Scholar, Preacher then.
Never in times unfixt a man more fixt;
Never in heart so pure, graces more mixt;
Mildnes with boldnes, courage with courtesie;
High parts, low thoughts, yielding with con­stancy:
Well to conceive and speak, to speak and do,
And do so much, so much to suffer too.
For Love a Jonathan, for Truth Nathanael;
For Meeknesse Moses▪ and for courage Daniel;
Call'd when a child a second Jeremiah;
For spirit, prayer, power the third Eliah,
For firmnesse C [...]phas, for sympathy a Paul,
For pains, success exceeding most or all.
One thing was lacking yet to make him high­er,
As gold, or Job, he must into the fire.
As gold, or Job he was unto the last,
For patience prov'd, Integrity held fast.
Who ere saw such sharp pains? heard such sweet prayers?
Strong cryes, but stronger faith, praises with tears?
Ou [...] Lord by suffering did to perfection grow:
In suffering obedience he did learn and show,
This man of God came to that altitude
By suffering, of sore pains, that multitude.
The racking Gowt & the tormenting Stone,
In Kidneys Ulcers two, in bladder one,
Made pains sharp, sore, long, thick, but respite small;
Yet faith and patience overcame them all.
Now after well spent life, and restlesse pains,
And heavē assur'd, we reckon death for gains:
Death when by self desired, by friends be­wayl'd,
And a sweet memory left have still prevail'd
To call dead happy. Then our loss to thee
Was greatest gains compleat felicity.
Weep Berm'sey, London wail, mourn England all,
He [...]e did thy Crown, Chariots & Horsmen fall.
John Sheffield, Pastor of Swithins London-stone.

Of the same Author.

OLd Jeremy a Prophet was and childe,
Yet was a brazen wall and Pillar stil'd.
He liv'd in troublous times, sad changes saw,
He suffered much, yet kept he fast Gods Law.
By all good honour'd by enemies approved:
By many censur'd, by none faulty proved.
He dealt with persons highest, and with low;
He warned all, but wished no mans woe.
Son of Contenti [...]n called when of peace,
The greatest friend and of his Lands increase.
He preached much of Christ & Gospel-days,
The Covenant new he taught, and its rich grace.
Yet was his last a doleful lamentation,
Sad to himself, sadder to the Nation.
Thou art or wast the same. His Baruch he
Companion had to him, let me to thee.

An Elegy upon the much lamented death of my late dear and reverend Friend Mr. Jeremiah Whitaker.

ENgland wil soon grow poor, if in one year
Kent lose a Wilson, we a Whitaker.
A Thames, and Medway from our heads arise,
Their streams our tears, their channels are our eyes.
Our many losses call for teares, not fewer;
The brest a Bason makes the eye an Ewer.
No longer (now) shall Isis part the Burrough
From London, since that both sides meet in sorrow.
Not (as of old) by striving whether side
Should for their own obtain the Silver tide;
No, not to gain the water wee'l contend;
But wee'l by weeping strive who most can spend.
Conduits give wine (indeed) when th' Crown's put on,
Now run they tears, because our Crown is gone.
Our Friends Decease and Death our troubles were,
We nor his Sickness, nor his Med'cines bear.
His Pulpit he esteem'd his rest, his bed;
We thought his bed a Pulpit, where he read
Lectures of patience; these he loudly utter'd,
By silence oft he groan'd, but never mutter'd.
Of mournful Magdalen, Bermonsey bears
The name, and with her Title hath her tears,
And our dear Whitaker was Jeremy
In name, in weeping, and in Prophecy;
But he (no Prophet now) no sackcloth wears,
His work is done, and so are all his teares.
May Bermonsey of him the late possessor
Mourn for her sins, but joy in his successor.
GUIL. JENKYN, Pastor of Black-fryers, London.

Ʋpon the Death of the Reverend, his never to be forgotten friend, Mr Jeremiah Whitaker.

O That affection could but make a Poet!
If grief could rhime with Art, sure I should do it,
(Though so disus'd to versify.) We'l try:
The Subject's sad, and so's the Poetry.
The tender son that never spake before,
To save his fathers life turn'd Orator.
Shall I forbear in silence? Write I must,
When such a friend lies sleeping in the dust.
The blessed Saint, dear Jeremy is gone,
And who shall write his lamentation?
Had we his eyes (which always showry were)
Such is our loss, each word should have a tear!
Another Whitaker in a Coffin plac'd,
The first the Chair, & this the Pulpit grac'd.
Reader, would'st know his worth, then cast thy eye
Upon the Narrative; there's his excellency.
Rings hold not Histories; who can rehearse
His vast perfection in a narrow Verse!
Take Vertues, Graces, Gifts, and all you can,
All are concentred in this holy man.
A brighter star in all our orb there's none,
None do exceed, few equal him that's gone.
Ah pious soul! What mortal man can speak out
Thy rare humility! Who ere meanly thought
Of thee besides thy self? What mov'd thy pas­sions,
But Eulogies and Commendations?
'Tis well th' art gone from us, shouldst thou but look
Into and read thy praises in this book,
I'm sure by this thou would'st be somewhat moved,
And Simeon himself should be reproved.
He speaks thy worth so much, & yet but little
'Tis scarce enough (but true to every tittle.)
Thy personal endowments who would com­mend,
Should neither know where to begin nor end.
Thy Minister'al accomplishments were rare,
Thy constant pains, thy diligence, thy care
For souls in holy things. who can expresse?
Thou might'st have longer liv'd, had'st thou liv'd lesse.
O melting Suppliant! who e're did know
Thy prayers to heaven without some tears to go?
The secret ravishings which poor souls have found
When from thy mouth the Word of life did sound!
Our very Pulpits wonder where thou art,
In w ch thou didst such spiritual gifts impart:
But 'tis enough! we'l weep the rest; we can
Launch out no farther in this Ocean.
Could prayers and teares have kept thee here, thy stay
It had been longer in this house of clay.
Pray'r barr'd thee in some time, till death would throw
Open the door by force to let thee go;
At last thy soul did finde the way to blisse,
And now is steep'd in heavens happinesse.
O blessed change for thee! the painful bed
Is now a Throne, where not a tear is shed.
No dismal groāings now from thee do come,
But everlasting Triumphs in their room.
Farewel (blest Saint) farewel, and since 'tis thus;
We'l hast to thee, thou wilt not come to us.
THO. JACOMB. of M. Ludg.

Ʋpon the death of the reverend, Learn­ed, and Faithful Servant of Jesus Christ, Mr. Jeremiah Whitaker, late Minister of Magdalene Ber­monsey in Southwark.

WHat speaks this sudden storm of bri­nish teares?
What means this doleful volley in mine ears?
Is the Sun darkned? Do the Lamps above,
Resolve their fiery station to remove,
And shine no more on earth? Doth the Crea­tion
Intend to melt it self with Lamentation?
The holy Whitaker is stept away,
Late Angel of the Church of Bermonsey.
A Pillar in Gods house, a sweet Musitian
That gladded drooping hearts; A soul-Physi­cian,
A Sun whose beams did consolation shine,
A faithful, skilful guide, a rare Divine.
He was a Watchman could not wel be blamed;
A workman needed not to be ashamed.
No Proteus, that could change to every shape,
No servile spirited Preacher, that could scrape
And cringe to please the lusts of wanton men:
He could not say, and then unsay agen.
Learned, yet very humble, prudent, dear
To God, to men; meek, holy, wise, sincere.
He lov'd the Truth, he hated Heresie,
A strong opposer of all Blasphemy.
His heart was toward a holy Reformation,
But set against a godlesse toleration
Of lewd Opinions. Great was his care
To keep the holy Covenant which he sware.
The marrow of Gods O acles was i [...] him,
No Scripture Mystery was hidden from him.
Cases of Conscience he could well unty,
Scruples and Doubts from Scripture satisfie.
His holy Function was his consolation,
His Pulpit work to him was recreation.
His pray'rs were zealous, heavenly steep'd in teare:
His Doctrine Orthodox, convincing clear.
Ful of the spirit of life and Power, his words
Did pierce like nailes, did cut like sharpned swords:
He durst tell Ahab of his great oppression;
What! dost thou kill and after take possession?
He durst tell Herod though it cost his life,
'Tis wickednesse to take thy brothers wife.
Had strangers heard him Preach, they would have sed,
Sure John the Baptist's risen from the dead.
His carriage holy, harmlesse, free from strife,
His Sermons were imprinted in his life.
His body was infirm, diseased, weary,
His soul still vigorous, active, strong and cheary.
The more the Cabinet did waste and wear,
The brighter did the Jewel stil appear.
Goodness of nature made the world admire him,
The brightness of his grace made Saints de­sire him.
The Church on earth hath lost a precious plant,
The Church in heaven hath gain'd a glori­ous Saint.
Ra. Robinson, Minister of Mary Wol­noth, Lumbard street London.

Jeremiah Whitaker.

ANAGRAM, I have hit everi Mark.
THou didst not shoot at rovers in the dark,
Thy polisht shaft could hit the smallest mark,
Gods glory was thy scope, his Word thy guide,
His stable Spirit did teach thee to divide
The word of truth aright: A signal Teacher,
An useful, pious, fruitful, powerful Preacher
God made thee to his Chu [...]th. None better knew
Then Whitaker to carve to each his due:
The mark of saving grace was first obtain'd,
And now the mark of glory thou hast gain'd:
Enjoy it; and let other Archers see
Thy happy pattern, and take aim by thee.
Ra. Robinson Minister of Mary Wolnoth; Lombardstreet, London.

Ʋpon the death of his most dear friend, that eminent servant and Minister of Jesus Christ, Mr. Jeremiah Whitaker, Pastor of Mary Magdalen Bermonsey in Southwark.

THus Cedars fall, thus Stars do disappear,
Prophets though Angels, yet but mortals are.
Our Prophet Jeremy's dead, and now there's none
That's fit to make his Lamentation.
Plato once wisht that vertue could appear
To mortal eyes, his wish was granted here.
If any Breviator would comprize
All vertues in a word, then let his eyes
Be fixed here, keep Whitaker in minde.
And there you have the vertues all defin'd.
Or would you know what all the graces are?
In short hand writing, they make Whitaker.
Would any have the Bible in a word,
And what the vastest comments can afford?
Read Whitakers Works, peruse his conversa­tion,
And there's the Bible and th' Interpretation;
That Book was in his brest so well ingrost,
He could restore it, if it had been lost.
He that by thee (blest Saint) shall calculate.
Will finde that Miracles are not out of dare.
Who e're was so far blest to hear him teach­ing
Was prone to think a Seraphim was preach­ing.
'Twas Austin's wish i'th'Pulpit Paul to hear;
He had been satisfied, hadst thou been there.
Me thought when thy sweet soul was poured out
In fervent prayer, I began to doubt
Whether Elias was come down again,
And mounting heaven-ward with his fiery train.
In this thou didst excel; he scal'd the sort
Alone, but thou thy hearers didst transport.
But whither goes my doleful Muse? to span
I'th'hollow of thy f [...]st the Ocean.
Or to describe his boundless hidden worth?
Nor tongue nor pen can set his praises forth.
This only I will adde, he that would draw
His Portraiture, must use Apelles Law,
When to paint Lady Venus with a grace,
This beauty gave a hand, that gave a face;
The third a colour gave, the next a feature,
Al joyn'd together made that lovely creature.
In the same manner, whosoe're would paint
The beauty of this thrice illustrious Saint,
Must rifle all the world, and look apart
For that wch shines most in each noble heart.
One must Humility give, another Zeal,
Another Prudence brethrens rents to heal.
Learning a fourth in its high'st elevation.
A fifth must give a spotless conversation.
His preaching one man cannot imitate;
Here we must have Beza's triumvirate.
And when we'ave travel'd all the world to find
Or make a copy of this matchlesse minde,
When other mens perfections al do fail,
We must with that old Limner draw a vail
Upon his peerlesse parts, or for the rest,
Say, here lies that which cannot be exprest.
Sic flevit Mat. Poole Minister of Michaels at the Quern in London.

An Epitaph.

HEre lies Saint Whitaker, the rest
Cannot, need not be exprest.
Great sorrows noise not, Give some years
For the world to speak in tears.
First this age must vent its grief
In sighs, the next may finde relief,
And joyn their sorrows to compute
Till grief returning strikes them mute,
And makes them silently confesse
Their loss; his worth was fathom'esse.

Another Epitaph.

UNder this stone intombed lies
An heap of contrarieties,
One that's dead, yet doth remaine
For person, place, and work the same.
His precious person was combin'd
Of soul and body firmly joyn'd.
So still these parts though distant, yet
In Christ are to each other knit.
To earth his body was confin'd,
Alwayes heaven had and hath his minde,
His work was preaching, so 'tis still,
And preach his name for ever will.
Mat Poole.

To the memory of the learned that eminently Religious Minister of the Gospel (his Reverend brother de­ceased) Mr. Jeremiah Whitaker.

WHitaker sleeps; spices you need not bring
For's body; death it self's embalm'd to him.
Ah blessed Saint! his Sermons were not done
When preach'd, he liv'd the Application:
When sick, his pangs were mercy, for when e're
A sigh was breath'd out, God breath'd in a pray'r.
Lie gently on him dust, this seed is sown
To spring again at th' Resurrection.
Oh for a verse in black! Reader prepare thus
For every drop of ink to melt a tear.
Yet stay, with grief there's cause of joy: then
Joy shal shed tears for him, and grief for us.
Benjamin Needler. Minister of the Gospel at Margarce Moses Friday-street, Lond.

In obitum eximii tam Doctrinâ quam pietate Theologi, Jeremiae Whitakeri, funebre 'ΕΤΚΩΜΙΑ 'ΣΤΙΚΟΝ.

Dr. Gouge. Dr. Walker. Mr. Whitaker.
DEfleat occiduos aetas ingrata Prophetas,
Liquit Evangelicum collapsa synastria caelum:
Lugentem & moesto Whitakerus funere mun­dum
Deseruit; lachrymis squallentem liquerit ur­bem:
Jam pereat mendax de florido opinio seclo,
Mortuus hic Vates nostrum sepelivit honorem,
Corruit & Verax foecundi gloria rostri:
Patronum amisit Pauper, populus (que) Lutherum,
Amisitque pium mutilata ecclesia gnatum,
Pastorem coetus, Patrem amisere Ministri:
Gens mala praeconem, immotam synodusque co­lumnam.
J. Wells, Old Jewry Lond. Pastor.

To the memory of his dear friend and Pastor, Mr. Jeremiah Whita­ker, deceased.

BEhold the shadow whose admired worth
Nor pen, nor tongue is able to set forth!
He whose vast soul walk'd through the Isle of Man,
Is here confined in a shorter span.
Whose worth the world though 'twere as big again
Were much too short and narrow to contain.
Sweet were his life and death, his well spent dayes
Began with goodness, and expir'd with praise:
His lamp was ever burning, never hid;
And when his tongue preacht not, his actions did;
And to his death he still fought faiths good fight,
And then his Lamp exchang'd his borrowed light
For an immortal lustre, and here lies,
Enshrin'd, not dead, for Vertue never dies.
R. B. Parishioner.

Upon the Life and Death of that precious Servant of God, Mr. Jeremiah Whitaker, whose name (like that of his Lord and Master) is an ointment poured forth.
JEREMIAH WHITAKER, or Etymologie.

  • He shall exalt God.
  • His work, Jer. 20. 13.
  • God shall exalt him.
  • His wages, Jer. 5. 10.
White-aker.
  • A field white for Harvest, John 4. 35.
  • His fitnesse for Heaven.
BLest Saint, how well thy name and worth agree!
In name and office thou art Jeremie.
A God-exalter, and by God exalted;
A Priest, a Prophet: one that never halted
Twixt God & Baal, twixt the truth & error,
Nor couldst be made to start for hope or terrour.
Heroick Champion, thou deaths venemous sting
Hast conquer'd, and with Christ now raign'st as King.
A wise and faithful Labourer for thy Lord,
To gather in his harvest by the word,
Thou hast approv'd thy self to Earth and Heaven,
Witnesse thy life and Doctrine purg'd from Leaven.
Both Labourer and Harvest were thy part;
The former living, this thou dying art.
The Field being for Harvest, Jer. White-aker
Is reapt, and of a better soile partaker.
Thy melting tears now cordial-water be.
Let me thy sorrows taste, thy joys to see.
Roger Drake Pastor of Peters West-cheap.

A Funeral Elegy upon the reverend his deare deceased friend, Master Jeremiah Whitaker.

O Let me weep, and even like a spring
Unto the sea of grief some tribute bring.
These cheeks of mine with tears bedew'd shall swell
For this Seraphique St. who lately fel.
To lose a Friend is sad, but for our Nation
To lose a Jeremy is Lamentation.
Could he from death some way released be
His vertues surely might have set him free;
But 'twas a debt; and what enflam'd desire
Had he to leave his mantle and flie higher!
How shal I praise his worth, and not dispraise?
Say more, and not say lesse? darkning his rays.
Meeknesse, humility in this Orbe shin'd,
In him the chaine of Graces was combin'd:
How was he fir'd with zeal, even frō his youth,
And though he lost all, would hold fast the truth.
With Jeremy he was a man of strife,
Yet not for Tyths but Souls: this was his life;
A downright, upright man he was, a Star
Whose sacred influence diffused far:
And that of these an end I may inclose,
His faith in Christ he solely did repose.
This made him when he felt the sharpest paine
Upon the flinty rack, not to complaine;
Nay when he at the point of death did lie,
Did as the milky Swan most gently die.
What did he die? his soul as in a C [...]ll,
In heav'ns bright Paradise is gone to dwell
Among the Cherubims, where he doth ring
With them that joyntly Hallelujahs sing:
Where he for tears in joy doth much encrease,
Pleasure doth him of former pain release;
He never shall of Stone, or Ulcer heare,
He never need any more sicknesse feare.
Dear Saint! I sooner had adorn'd thy hearse,
But grief first vents by weeping, then by verse.
Thomas Watson, Pastor of Stephens Walbrook, London.

Ʋpon the Death of that reverend Di­vine, Mr. Jeremiah Whiraker.

STay and lament all you that travel by;
'Tis sin to passe, and not to cast an eye
Upon this mournful spectacle, the herse
Of one whose name can dignifie a verse.
Loe here th' exuvium of that heavenly soul,
Who living did by' s words & works controul
The pow'r of sin and Satan & whose breath
Redeem'd poor souls from darkness, and from death.
And by his pious Doctrine did convince
The sly Temptations of that airy Prince.
He whose whole life was a continued Tract
Of practical Divinity, each Act
A Sermon, and each word an explanation;
So that his Audionts might, by imitation
Of him, and of his life, to Heaven come,
Although they had been deaf, or he bin dumb.
But that Almighty pow'r who from above
Does all things order, and in whom we move
Wrapt all these treasures up in brittle Clay;
Death gav't a crack, and so took all away.
And now our griefs amount to such a sum
That to expresse them best is to be Dumb.
They that can count their wealth, are counted poor,
And who can speak his griefs can suffer more.
'Tis diminution to his worth, to weep
With single tears, we his whole flock of sheep
Joyne in one Lamentation, and let fall
Our general tears at this sad Funeral
Of our Dear Shepherd, in whose fatal grave
Both he and we one joint interment have.
From hence there's no return for him to us,
But we must by degrees all follow thus.
He's gone before to usher us, now dead
What all his life he wrought is perfected,
Living he shew'd the way to heaven, whither
Now dead he's gone to clear our passage thi­ther.
Parishioners of Bermonsey.
FINIS.

ERRATA.

Reader,

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

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