Funeral Sermon for Robert Rolle, Sermon
JOHN. 11.25.
Jeſus ſaid unto her, I am the reſurrection and the life: he that believeth in me, though he were dead, yet ſhall he live.
THe hiſtoricall narration of Chriſts miraculous raiſing Lazarus from the dead; as alſo of the preparations to it, and the conſequents of it, are the main ſubject matter of the Evangeliſts diſcourſe in this chapter.
That we may know who this Lazarus was, he is ſet forth (v. 1.) by the indiſpoſition of his body, he was ſick: and alſo by the place of his abode, he was of Bethany. Which place is deſcribed, 1. By ſome others of its inhabitants (as it ſeemes) better known to the diſciples then Lazarus was. It was the Town of Mary and her ſiſter Martha. 2. By its Scituation, it was nigh unto Jeruſalem, about fifteen furlongs off, v. 18. At this time the condition of the place was ſuitable to its name, Bethany (according to the notation of the word) ſignifying a houſe of ſorrow or mourning. Lazarus a noted man of the town is dead, and there is much ſorrow, and many mourners. Mary and Martha his ſiſters are weeping, the Jews alſo that came to comfort them weep, yea even Jeſus Chriſt himſelf wept. v. 33, 35. Here was a great mourning at Lazarus his grave. We read of one Lazarus mentioned by Jeſus Chriſt Luke 16.20. But whether that diſcourſe be parabolicall asaTheophilact. Juſtin. q. 60. Theophilus Antiochen. l. 4. All…gor. Eucher. in quaeſt in Lucam. Alius preterea nemo, quod ſciam. Quin om …s alii auctores historiam eſſe dicunt inquit Maldon…t. in loc. ſome, or hiſtoricall asbTertull an l. de anima. c. 2. Ambr…ſ. Jren. l. 2. c. 62. & plures al… apud Mal donat. Calvin. in loc. moſt of the ancients affirm:cTertullian adverſus Marcionem l. 4. p. 274. edit. Baſil. 1562. dPet. Martyr in 1 lib. S…m. c. 28. p. 161.Some of which underſtanding by the rich man to be meant Herod, and by Lazarus John the Baptiſt, ſuppoſing, as it ſeemes, that Chriſt conceald their proper nam's to avoid the odium of the times.
Or whether that be a mixt diſcourſe, partly hiſtoricall, and partly parabolicall, asaMaldon. in loc. Menoch. in loc. others conceive: however otherwayes they differ, they generally agree that Lazarus spoken of there was not the ſame with him whom Jeſus raiſed from the dead. As it may alſo farther a pear by his outward eſtate and condition in the world. Lazarus ſpoken of in Luke, is ſaid to have been a poor miſerable begger, ready to periſh through want. But this whom Chriſt raiſed again, was no way likely to be ſuch. His ſiſters (whoſe affection towards him, ſufficiently manifected in this diſcourſe, would not fuffer them, to ſee him beg) ſeem to be perſons of wealth and repute, (to omit the conjectures ofbVid Calvin. & Maldon. & Menoch. in loc. ſome) even by that magnificent act of Mary, in powring that precious ointment on the head of Chriſt, which Judas ſaid might have been ſold forc300 pence after the rate of 7 d. ob. (the value of their penny) amounts to 9 l.—07 s. —06, ſterling. Bunting. Itinerarium p. 391. 300 pence Joh. 12.5. yea and for more, Mar. 14.5.
An act ſo graciouſly accepted and ſo highly honoured by Chriſt,Mat. 26.13 that it is followed with a memorial of as larg extent, and of as long continuance as the preaching of the Goſpel. Sufficient to argue her condition was not very mean. Beſides the great concourſe of the citizens of Jeruſalem, to viſit and comfort them: which was, ſaith Maldonat, propter Marthae Mariaeque nobilitatem aliaſque virtutes, Mos erat Judaeorū, mortuos praeſertim honorabiliores, in Sepeluncis Sepelire.for the reſpect they did bear to their nobility, and other vitues. And alſo the manner of his interment, being buryed in a cave or vault; which (as is ſaid) was moſt uſual for ſuch as were more honourable and of the better ſort.
But to paſſe by thoſe things which are of the loweſt concernment. There are other intimations given by the Evangeliſt, by which they are rendred more truly remarkable, and of eminent worth and note to us: which are,
1 Their mutuall love, manifeſted each to other, by their cohabitation, (or dwelling together) not only in the ſame town, but alſo as it ſeemes in the ſame houſe: And farther by their mutuall care for each other, as here, when Lazarus was ſick, their firſt and chief care was to ſend for Jeſus Chriſt, the great phyſitian both of ſoul and body.
2 Their love to Jeſus Chriſt, evidenced by their frequent attending on him, and entertaining of him; taken notice of, and commended in all the Evangeliſts. Matth. 26.6, &c. Mark. 14.3, &c. Luke 10.38, 39. Joh. 12.2, 3.
3 Jeſus Chriſt his love to them all, as is expreſſed in the fifth ver. of this chapter, where it is ſaid that Jeſus loved Mary and her ſiſter and Lazarus. Which he alſo makes manifeſt, by his ſympathizing with them in their ſorrowes, inſtructing them where they are ignorant, ſtrengthening their faith, comforting them in their afflictions, raiſing up again of Lazarus from the dead, &c.
Thus they that love Chriſt, and love one another are beloved of Chriſt.
The preparatory acts, that go before this miracle are:
1 the meſſage which his ſiſters ſent to Chriſt, to acquaint him with his ſickneſſe. That they went not themſelves but ſent, might proceed from the regard they had to their brothers weakneſſe, and their own modeſty. Suitable whereunto is the meſſage which they ſend, wherein they preſcribe nothing as to his comming, or ſending or doing, but only commend-his caſe to Chriſt ſaying, Lord behold he whom thou loveſt is ſick, v. 3. and ſo leaving him to the freedom of his own will, to do as ſeemed good unto him. Which argues the ſobriety, ond meekneſſe of their ſpirits, that in a matter of the greateſt weight, even in a caſe of life and death, they were ſo ready to ſubmit unto his pleaſure, whereunto we have
2 The anſwer which Jeſus Chriſt return'd by the meſſenger ſent him, wherein he aſlures them of life, and ſafety to the ſick, and of advantage to the glory of God and of Chriſt. This ſickneſſe ſaith he is not unto death, but for the glory of God, that the ſon of God may be glorified thereby, v. 4. And this we may be ſure to gain by an hummble, and ſubmiſſive addreſſe to Chriſt, in the ſickneſſe of the body; though we may not be ſure to be freed from death temporall, yet we may be ſure of comfort in the promiſe of being freed from death eternall. However this ought to ſupport the ſpirit of a Chriſtian, that Chriſt ſhall be magnified in his body, whether it be by life or by death Phil. 1.20.
3 The diſcourſe which Ieſus Chriſt had upon this occaſion with his diſciples, wherein he ſignfieth to them, his purpoſes to return into Judea to raize up Lazarus from death; wherein he ſuffers not himſelf to be diſcouraged from his duty, by the danger which they ſuggeſted, might attend him in the doing of it; with all giving them to underſtand, that one ſpecial end, which he propoſed to himſelf, in this undertakin, was the ſtrengthning of their faith, v. 15. And not of theirs only, but alſo the begetting, increaſe, and perfecting of faith, in all the elect that remained yet to be called in.
And to that purpoſe this being one of the greateſt and laſt miracles that ever he wrought, while he was converſant in the world, and alſo a moſt remarkable demonſtration of his almighty power and Godhead. He hath cauſed it the more particularly to be recorded by the Evangeliſt, with all its circumſtances. As the place where it was don, near Jeruſalem, they that doubted needed not to go far to inquire out the truth of it; the time when, it was near the Paſſeover, when the Jewes in great multituds from all parts reſorted to Jeruſalem: The means whereby he effected it were the ſame by which he ſtill upholds the world; even by the word of his power, The witneſſes in whoſe preſence he did it, they were many, and thoſe of all ſorts, men and women, friends and foes, ſome that believed, and ſome that were hardned, who went their wayes and accuſed him to the Phaiſees. ver. 46.
All which circumſtances are ſo exactly recorded, to the end, that they which were preſent might the better remember it; and that they which were abſent might the eaſier believe it. Ut inde rem pene natura ſua incredibilem, diligenti circumſtantiarum deſcriptione credibilem redderet. To the end that a mater which in its own nature was in a manner incredible, by an exact deſcription of all its circumſtances, might be rendred apt to be believed.
4 We have alſo here at large ſet down, that conſolatory diſcourſe, which Jeſus Chriſt held with Martha, upon the occſiaon of the death of her brother. Wherein we may obſerve, the courſe which Chriſt takes, and the ſubject which he makes choiſe of, to comfort and reſtore her grieved and afflicted ſpirit. And that is the doctrine of the reſurrection, and of life eternall: wherein he eſpecially laboureth to regulate and confirme her faith.
As to the main that there ſhould be a reſurrection, ſhe no way doubted, but concerning the power of Chriſt, and his intereſt in that work, ſhe did much need to be farther inſtructed. In the 21. v. She ſeemes too much to confine the power of Chriſt to his corporall preſence. Lord (ſaith ſhe) if thou hadſt been here, my brother had not died.
As if according to his Deity, he were not every where preſent, or as if the diſtance of place could hinder his power from working of miracles.
In the 22. v. ſhe ſeemes to aſcribe, all the power that Chriſt had to do any thing for her, unto the prevailency of his prayers to God. Implying, that ſhe did not believe, that he was able to do it of himſelf, when ſhe ſaith but, I know that even now whatſoever thou wilt aske of God, God will give it thee.
And whereas v. 23. Chriſt had promiſed that her brother ſhould riſe again. v. the 24. She captiouſly diverts it, or turns it off, applying it to his riſing again in the reſurrection of the laſt day. As if Chriſt could not make good his word till then, or as if the conſolation which ſhe might receive from the doctrin of the laſt reſurrection were but of light concernment.
This weakneſſe or wavering of her faith, Chriſt corrects in the words of my text; where he informs her, that he is not only the miniſteriall, or inſtrumentall cauſe, (as ſhe ſeemed to ſuppoſe) but the very author, and principall effioient cauſe of the reſurrection and the life.
I am the reſuerection and the life. &c.
Which words I ſhall conſider,
1 Abſolutly as they are in themſelves.
2 Relatively with reſpect to the context.
1 As they are conſidered abſolutly they contain two diſtinct affirmative propoſitions.
In the firſt of which, we have anaſſertion, of the power, and intereſt which Jeſus Chriſt hath, in the reſurrection and the life. Jeſus ſaid unto her, I am the reſurection, and the life.
In the ſecond, we have the ſpecification of the proper, and adaequate ſubject, or materiall cauſe, of the reſurrection, and the life, and that is the believer, He that believeth in me, ſhall live.
Whereunto he alſo adds an amplification of his power from the extent of it, and that both in reſpect of the quantity of the Subject, it reacheth to every one that believeth, be they never ſo many; He that believeth, it is indefinitly expreſſed in this verſe, but yet explained in the next verſe, to be underſtood as univerſall, where he ſaith, whoſoever believeth in me. And alſo in reſpect of the quality of the ſubject, whatſoever his condition may be: be it never ſo deſperate: Though he were dead, yet ſhall he live.
2 As they are conſidered relatively.
1 They are inferred by way of argument: for the correcting and curing of Martha's ignorance, unbelief and Errour.
2 For the moderating and quieting of her paſſions now apt to be diſtempered by immoderate grief.
3 For the regulating, and improving of the preſent diſpenſation of providence, in the death of her brother, and of her mourning upon that occaſion.
Before I come to the obſervations, I ſhall endeavour to unfold the terms.
And 1 in order to the opening of the firſt propoſiton, I ſhall ſhew what we are to underſtand.
1 By the reſurrection.
2 By the life.
3 How Chriſt is ſaid to be the reſurrection and the life.
2 In the opening of the ſecond propoſition, I ſhall ſhew,
1 Who it is that Chriſt meanes by theſe words he that believeth in me.
2 How he that believeth in him ſhall live.
3 In the opening the words whereby the power of Chriſt in raiſing of the dead, is amplified: I ſhall ſhew what is meant by theſe words, though he were dead yet ſhall be live.
Firſt the reſurrection is ſomtimes taken in the Scripture figurativly,What is ment by reſurrection, Ro. 6.4, 5 Eph. 2.5, 6 & 5.14. Coloſ. 3. 1 Rev. 20.6 Rivet in Pſal. 16. p. 120 Rom. 6.4 Reſurrectio prima eſt tranſitus a morte peccati ad vitam gratiae. Sixtus Senenſ. Biblioth. Sanct. l. 6. Annot. 347. eſt ſpiritualis omnium ſalvandorum ex morte peccati reviviſcentia, Pareus in loc. Mortuorum reſurrectio dicitur. Mortuorum itaque vocabulo non eſt niſi quod. amiſit animam, de cujus facultate vivebat. Corpus eſt quod amittit animam, et amittendo fit mortuum: ita mortui vocabulum corpori competit. Porro ſi reſurrectio mortui eſt, mortuum autem non aliud eſt quam corpus, corporis erit reſurrectio. Reſurrectio est ejus quod cecidit. Tortullian adverſus Marcion. l. 5. p. 308. 309. n. 17. edit. Baſil. 1562. Ca…o eſt, quae mo…te ſubruitur, ut exinde a cadendo cadavere enuncielu. Reſurrectio caducae rei eſt (i.e.) carnis, Idem carnis reſur. de. l. p. 56, 57. n. 14. for the raiſin again of the ſoul, from the death of ſin, to the life of grace; which is called a paſſing from death to life, Joh. 5.24.
This is called the firſt reſurrection; which is nothing elſe but regeneration, the efficient cauſe where of is Jeſus Chriſt, and this is only of the elect.
And it is alſo taken properly for the raiſing up of the body, which was fallen by death.
And yet not of the body without the ſoul,Anima eſt quae corpus …. but as death doth diſſolve that union and conjunction which is between the ſoul and the body, ſo the reſurrection ſhall reſtore it, whence it is alſo called a regeneration Mat. 19.28.Piſcat. in loc. Muſc. in Pſ. 2. p. 22.6. B… cauſe as in the firſt birth, a man … brought forth conſiſting both of ſoul an… body, ſo in the reſurrection, (which is as another birth) he ſhall be raiſed u… an intire man conſiſting both of ſoul an… body.
Briefly, The reſurrection proper… taken, is a ſupernaturall act of God whereby the ſame ſoul is reunited … the ſame body; to the end that the ſame perſon (even the ſame intire man may be preſented in the day of judgment to receive the rewards or puniſhment of his forepaſſed life. Job. 19.26, 27… 2 Cor. 5.10.
This alſo is twofold, according to the differing condition of the perſons that are to be raiſed up. The hour is comming in the which all that are in th… grave ſhall hear his voice, and ſha… come forth, they that have done good unto the reſurrection of life, and they that have done evil, unto the reſurrection of damnation. Joh. 5.28, 29. By which i… appears that of the reſurrection, thu… properly taken, Jeſus Chriſt is alſo the author and efficient.
Secondly by The life, we are to underſtand principally life ſpirituall, and eternall, together with all the degrees of it from its beginning in grace to its perfecting in glory, in that it is ſuch a life, as is the fruit and conſequent of faith, as he immediatly expounds it, when he ſaith, He that believeth in me ſhall live, never die. This is indeed the life, by way of excellency, whereof Chriſt alone is the fountain and ſpring: when he is called the Prince of life; Act. 3.15.he that hath life in himſelf, and from whom it is derived unto others, who by faith draw it from him as water from a fountain. According to that of Paul, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life which I now live in the fleſh, I live by the faith of the ſon of God.
All mankind by nature are in an eſtate of death, and no one of them is put into an eſtate of life,Calvin. but he that is riſen from the dead: none can riſe from the dead but by him who is the reſurrection, none can live but by him who is the life. He that hath the ſon hath life, and he that hath not the ſon hath not life. 1 Joh. 5.12. In a word the life here ſpoken of, is chiefly life ſpiritual and eternal, begun in grace, and to be perfected in glory: unto which life, there is no true way, but by him who is the way, the truth, and the life, Joh. 14.6.
And thus you have heard what we are to underſtand by the reſurrection, and what by the life. In the third place, I am to ſhew, how Chriſt is the reſurrection, and the life. And I find it expreſſed by a learned author ſomewhat to this effect.
Chriſt,Lanc in. coloſ. 3. as God, is the reſurection and the life properly and efficiently; As man, and as he hath died for our offences, and was raiſed again for our juſtification, ſo he is the reſurrection and the life materially:Cartw. Harm. in loc. as mediator, and ſo he is the reſurrection and the life formally even in and by whom they riſe and live: As he is the head of the body (the Church) ſo he is the life of the members, by which they are raiſed from the dead, and are alive unto God, and do live the life of God, that is the life of grace here, and ſhall at laſt with him alſo live the life of glory. When Chriſt who is our life ſhall appear, then ſhall ye alſo appear with him in glory, Coloſ. 3.4.
To ſpeake a little more particularly to the words. Whereas he ſaith I am the reſurrection, and the life. Singula verba emphatica Sunt. Every word hath its force.
I] and not another, nor by prayer to another, nor by the power of another; but of my ſelf, and by mine own power. I am] not I have been, or I ſhall be, but I am: This is a manner of ſpeakeing which is moſt proper unto God, who is ever the ſame, and by thus ſpeaking, he would have us to know, that it is alwayes in his power to do it when he will, by whom he will, and as he pleaſeth. For as the father raiſeth up the dead, and quickneth them: even ſo the ſon quickneth whom he will, Joh. 5.21.
He ſpeakes in the preſent tenſe, time paſt is not, and time to come is not yet, Tempus praeſens eſt tantum tempus. Time hath no being but at preſent.
I am the reſurrection] more Hebraeorum, aftes the manner of the Hebrews; He uſeth the abſtract for the concrete, but in an active ſenſe; As when the Apoſtle ſaith, 1 Cor. 1.30. He is made unto us wiſdom, and righteouſneſſe, and ſanctification, and redemption; his meaning is, that Jeſus Chriſt is he that doth make us wiſe, and righteous, and holy, &c. So here when Chriſt ſaith, I am the reſurrection, it is as if he had ſaid, I am he that doth raiſe the dead.
Martha had ſaid, concerning her brother, I know that he ſhall riſe again in the reſurrection at the laſt day. And Chriſt replyeth in effect (Thou mayeſt as well believe that he may be raiſed now;Per quem tunc reſurget po teſt & modo, quia ego ſum reſurrectio. Auguſt. ſince he is preſent by whom he ſhall be raiſed then, for (ſaith he) I am the reſurrection, and I can as eaſily do it now as then.
(I am the reſurrection and the life) firſt the reſurrection and then the life; quia prior est restitutio a morte in vitam quam vitae ſtatus, Calvin.the reſtoring from death to life is before the ſtate of life. The reſurrection from the death of ſin, muſt go before the life of grace, and the reſurrection both from death temporall, and death ſpirituall muſt go before a full enjoyment of the life of glory.
This may ſuffice for the opening of the terms of the firſt propoſition. I come now unto the Second.
He that believeth in me ſhall live. In which propoſition we have the proper ſubject of the reſurrection and the life, He that believeth, the act that qualifieth and dipoſeth that ſubject, and that is faith. The object that gives life and virtue to that act, and that is Chriſt, he that believeth in me. And laſtly the grace that is promiſed to reward, and crown it, and that is life. He that believeth in me ſhall live.
The ſubject of the reſurrection in generall is that which is fallen (as hath been ſaid,) The ſubject of the reſurrection at the day of judgement, are the dead bodies univerſally both of good and bad. The ſubject of the reſurrection, and the life or from the death of ſin, to life ſpirituall, and eternall, are all and only the elect, which the father hath given unto Chriſt; for all they, and only they do come unto him by faith. Joh. 6.35, 37, 39, 40, 44, 47, 53, 54. All and only they, do performe that act, whereby they become fitly qualified, and diſpoſed, to partake of ſuch a grace; And that not only in generall way, as they are a body: but every one for himſelf: every one that is thus to be raiſed by Chriſt, is to believe for himſelf. The juſt ſhall live by faith. Therefore he ſaith, He that believeth in me; And yet he ſpakes indefinitly, ſo that it is all one as if he had ſaid every one that believeth in me, as Joh. 6.40. or whoſoever believeth in me, as in the next verſe after the text. Which notes alſo the object of faith, Jeſus Chriſt. And to receive and reſt upon him, as the Christ, the ſon of God, as the only author of life and Salvation is to belive in him, as appears by Martha in her anſwer v. 27. which is alſo the ſame with Peters, Mat. 16.16.
And He that beliveth in Chriſt, is every one that by a true faith doth lay hold, and reſt, upon Chriſt for life and ſalvation.
And he that thus believeth in him ſhall live, that is, ſhall live ſpiritually and eternally, He ſhall forthwith receive that life which ſhall never have an end. He ſhall never die, that is ſpiritually and eternally.
This alſo may ſerve for the unfolding of the terms of the ſecond propoſition. I come in the third place to the amplification of the power of Chriſt in theſe words. Though he were dead yet ſhall he live. Wherein he ſets forth the exceeding greatneſſe of his power in regard of the extent of it, and that,
1 In reſpect of the quantity or number of thoſe that are to be raiſed up, be their multitude never ſo great, howſoever diſperſed, of whatſoever nation, kinred or tribe; whether Jews, or Gentiles; Barbarians, Scythians, bond or free.
2 In reſpect of their quality, be their condition never ſo deſperate; yet he that believeth, whoſoever believeth, every one that believeth, Though he were dead, yet ſhall he live.
That is (ſay ſome) Though he were dead in the body,Piſcat. in loc. yet ſhall he live again the body unto life eternall,Menoch. in loc. as he that believeth not ſhall riſe again but unto death eternall.
Or though he were dead,Cartw. Metaph. in loc. yet ſeing I am the reſurrection and the life, if it be for the glory of God, I can and will (as often as I pleaſe) reſtore him unto life again: nether need I ſtay for the laſt day.
There are others that underſtand it eſpecially of the ſpiritual death of the ſoul,Calvin. Maldonat. or of the ſouls being dead in ſin, and by the power of Chriſt to be quickned to a new and ſpirituall life; yet not without reſpect to the body, which though dead naturally, yet by his power ſhould be raiſed up again.
But which way ſoever of theſe two the words are to be underſtood, there may ariſe a doubt.
1 If Chriſt ſpeakes of the death of the body, how doth he require faith of the dead? can the dead believe? The dead praiſe not the Lord, neither any that go down into ſilence. Pſal. 115.17. And as they can not praiſe him, ſo neither can they believe in him. In death there is no remembrance of him. Pſal. 6.5. They that goe downe into the pit cannot hope for thy truth, Iſaiah 38.18.
2 If he ſpeake of the ſpiritual death of the ſoul by ſin, and of the raiſing up of ſuch to the life of grace, what is this to the buſineſſe in hand. The queſtion is, of reſtoring life to Lazarus his dead body, and he ſpeaks of giving life to the ſoul that is dead in ſin.
For anſwer unto theſe, there is no doubt but that Chriſt's anſwer to Martha is both proper and pertinent, though every one may not ſo readily apprehend it.
But to the doubts themſelves. To the firſt we may ſay that he doth not require faith of the dead ſenſu compoſito, that is, that thoſe that are dead in body ſhould believe; but of the living, as if he ſhould have ſaid, He that while he liveth doth believe in me, though he were even now dead, yet ſhall he be raiſed up again, and live in the body, and that eternally; and thus he ſeemes to explain himſelf in the very next words, where he ſaith, whoſoever liveth and believeth in me ſhall never die.
Again when he ſaith, though he were dead yet ſhall he live, it is to note, either his omnipotency, in that he can and will give life unto him, and cauſe even the dead to live. Or that although he be dead in reſpect of us, yet he is ſtill alive in reſpect of Chriſt; in whom all believers live, and ſhall never die. And thus he is to be underſtood when he ſaith of Lazarus, his ſickneſſe that was not unto death, v. 4.and yet afterwards he ſaith, Lazarus is dead. His ſickneſſe was not unto death, v. 24.in reſpect of Chriſt, who could and would raiſe him up again:Sharpius Symphonia. loc. 176. yet he was dead in reſpect of men by whom he could not be numbred amongſt the living.
As Paul ſaid of Eutichus when he was dead Act. 20.9, 10. So may it be ſaid of every believer, even when he is dead, his life is in him. His grave is but his bed, In mortis umbrajacetJſa. 57.2. and his death his ſleep, as Chriſt ſaid of Lazarus when he was dead, our friend Lazarus ſleepeth, v. 11. He ſleeps in Jeſus, 1 Cor. 15.181 Theſ. 4.14. He is still united unto Chriſt, he is a member of that body which lives eternally. Calvin.Death it ſelf unto belivers is a deliverance from death.
And that of the Jews may be truly applyed unto them, their grave is not the houſe of the dead, but Both Chajim domus viventium the houſe of the living.
To the ſecond, though it ſhould be underſtood of a ſpirituall death, yet it is very ſuitable to the matter in hand. And it is a forceable argument to confirm the faith of Martha in this, that Jeſus Chriſt was able to raiſe her brother again. He that is able to raiſe the ſoul from the death of ſin, and to cauſe it to live the life of grace, can alſo raiſe the body from death temporall unto life eternall in the laſt day, and he that can raiſe the bodies of all the elect unto life eternall in the laſt day, can raiſe the body of one man unto life temporall now.
Furthermore whereas he was ſought unto for reſtoring of life to the body. He anſwers that he was both able and ready to give more then they deſired, even life not only to the body but alſo to the ſoul. Thereby taking an occaſion from her inſiſting ſo much upon the life of the body to raiſe up her faith, and to quicken her deſires after the life of the ſoul, which is of more neceſſary & worthy concernment, eſpecially ſeing ſhe was now converſing with one who had both theſe in his power to conferre.
And this was uſuall with Chriſt to take occaſion from mens diſcourſing of outward, and corporall things to lead them on to ſpirituall things, and from temporall to eternall, as may be ſeen, Johnn 4.13. &c. Joh. 6.26, 27.
And this ariſeth from that ſpeciall reſpect which Chriſt bears unto the ſouls of his elect. Whence it is that he makes it his firſt care, uſeth more words, and takes more paines, to raiſe up Martha's dead faith, then to raiſe up her brothers dead body. And therefore he ſeemes to turn her off from the diſcourſe of raiſing of her brother, upon which ſhe was ſo paſſionatly ſet, and leades her into a diſcourſe of ſpiritual life. Although it be not to be doubted but that he comprehends under theſe expreſſions, a double diſpenſation of grace; viz. that he would raiſe the ſoul from a ſpiritual death, to a ſpirituall life; and the body from death temporall to life eternall, a taſte whereof he was now about to give in raiſing Lazarus from the dead.
I ſhall give you the Sum of all that hath been ſaid by way of explication in this ſhort paraphraſe. And it is as …f Chriſt ſhould have ſaid, Martha thou implieſt by thy diſcourſe, that thou haſt but low thoughts of me and my power: and that thou imagineſt me to be only the miniſter or diſpenſer of the reſurrection; that is ſuch a one as only by prayer can obtain from another the power of raiſing the dead. Thou lookeſt upon me only as a man that is a prophet, and that by ſome more then ordinary grace; and favour, can prevail with God. But thou muſt know, and it is thy duty to believe; that I am God as well as man, and therefore that I am he, who hath that power, in and of my ſelf, by which I am able to raiſe and do raiſe the dead to life, and that I am the very root and fountain of life by whom the dead do riſe, and the living do live, whether naturally or ſpiritually, temporally or eternally. And alſo that he, whoſoever he be, that by a true and lively faith doth lay hold, and rely upon me, as ſuch, whatſoever his condition may be, yea though he were dead, yet ſhall he live: though he were dead in reſpect of the body, yet by me ſhall he live again …n the body. Though he were dead in ſin (…s every one is before he believeth) yet by his faith in me, ſhall he be raiſed up to live, the life both of grace and glory.
I come now to the obſervations.
And firſt from the words abſolutly conſidred as they propoſe the author & efficient cauſe of the reſurrection & the life, and as they contain an aſſertion of that abſolute and independent power, and intereſt which Jeſus Chriſt hath in the reſurrection and the life. We may obſerve,
Obſer. 1 That Jeſus Chriſt is the author of the reſurrection and the life. Or That Jeſus Chriſt is the author and efficient cauſe, both of the reſurrection of the body, and of the life both ſpirituall and eternall.
2 From the ſubject of the reſurrection and the life, together with the qualification or limitation thereof, or the perſon to whom only Jeſus Chriſt is the reſurrection and the life; held forth in the ſecond propoſition, in theſe words He that believeth in him.
Obſer. 2 We may obſerve that
Such as do ſincerly believe in Christ, are the only proper and adequare ſubject of the reſurrection and the life. Or
Such as ſincerly believe in Chriſt are they, and they only, who by the power of Chriſt are, or ſhall be raiſed from death to life ſpirituall and eternall.
3 From the amplification of Chriſts power from the extent of it. He can and will raiſe them be their condition never ſo deſperate. Though he were dead yet ſhall he live.
Obſer. 3 The power of raiſing of believers unto life ſpirituall and eternal in reſpect of all the degrees of it is ſo fully and abſolutly in the hands of Chriſt, that nothing can hinder him from raiſing of them when he will.
Secondly from the words relatively conſidered. 1. As they contain a doctrin delivered and aſſerted by Jeſus Chriſt, for the correcting and curing of Martha's ignorance and errour, concerning his almighty power and godhead.
Obſer. 4 To be rightly informed in the doctrin of the power and intereſt, which Jeſus Chriſt hath in the reſurection, and the life, is an eſpeciall meanes to cure the ignorance, and to prevent the errour, we are apt to be corrupted withall, concerning the power and Godhead of Chriſt.
2 Whereas Jeſus Chriſt for the moderating, quieting & comforting of Martha's ſpirit now apt to exceed in mourning and grieving, for the death of her brother, doth eſpecially make choiſe of, and inſiſt upon the doctrine of the reſurrection, & the informing her in, and affecting her with, his abſolute power in it, and over it.
Obſer. 5 Rightly to be informed in, and to be affected with, the doctrin of the reſurrection and the life, and of Chriſts power in it; is of eſpeciall uſe, to comfort the ſorrowfull, and mourning friends of ſuch as die in the faith.
3 Whereas Jeſus Chriſt doth take occaſion to moderate, and improve Martha's mourning over her brothers dead body, and her deſire of having it raiſed up again to life temporall; to minde her of the true and effectuall meanes of quickning and raiſing up her own dead ſoul, to life ſpirituall, and eternall.
Obſer. 6 When any are apt to exceed in mourning over their friends dead body; wiſhing it might be reſtored again to life temporall: It is ſeaſonable to mind them of the moſt effectuall meanes of raiſing up their own dead ſouls to life ſpiritual and eternal.
The words of the text are few, but fruitfull. I may compare them to thoſe few loaves and fiſhes, which in the hands of the diſciples, ſeemed unto them by much too little to ſatisfy ſo many thouſand hungry ſtomacks, as then ſtood in need of refreſhment. But being bleſſed and broken by Chriſt, they multiply ſo exceedingly, that they become enough for all and to ſpare.
In like maner theſe words of Chriſt lookt upon with a carnal eie, or as only in the hands of a man, what are they among ſo many that every one ſhould have his portion. But if Chriſt by his ſpirit do bleſſe and diſpenſe them in the way of his ordinance they will multiply and be enough for all. Yea ſuch is the nature of this food, that every one may carry away the whole, and yet never a one have ever the leſſe.
To each of the obſervations I ſhall ſpeake particularly, but very briefly. The firſt is this,
Obſer. 1 Jeſus Chriſt is the author of the reſurrection, and the life. Or Jeſus Chriſt is the author and efficient cauſe, both of the reſurrection of the body, and of the life both ſpirituall and eternall.
1 That he is ſo is manifeſt in the text; and therefore needs not any farther proof: neither ſhall I adde any more but only this, that we have Jeſus Chriſt aſſerting his power, and efficiency, in the reſurrection, four ſeveral times in one and the ſame chapter. viz. Joh. 6.39, 40, 44, 54. and in the life both ſpirituall and eternall no leſſe John 5.21, 22, 24, 25, 26.
2 How he is ſo I ſhall ſhew in theſe particulars.
1 Jeſus Chriſt is the author and efficient cauſe of the reſurrection and the life, as he is God, not excluding the father or the ſpirit. For it is ſaid that the father raiſeth up the dead and quickneth them. Joh. 5.21. 1 Cor. 6.14. And alſo that the ſpirit raiſeth and quickneth the dead Rom. 8.11.
The father by the ſon, and through the ſpirit, 2 Cor. 4.14. Opera Trinitatis, ad extra, ſunt indiviſa.
As he is the judge of the world, ſo he is the reſurrection, both of the elect, and reprobate, Joh. 5.27, 28. Even as the opening of the priſon dores, and the bringing forth of the priſoners, is by the power and authority of the Judge. So the opening of the graves, and the raiſing of the dead is by the power and authority of Jeſus Chriſt.
3 As mediatour, and ſo he is the author of the reſurrection and the life, of believers only. And that
1 By his merit, 1 Cor. 15, 21, 22. ſince by man came death, that is by the merit of mans ſin, even by the ſin of the firſt Adam. By man came alſo the reſurrection of the dead, that is by the merit of the righteouſneſſe of Chriſt who is the ſecond Adam.
2 By his efficacy, power and virtue, whereby he quickneth whom he will. He ſhall change our vile body,Joh. 5.21 that it may be faſhioned like unto his glorious body, according to the working whereby he is able to ſubdue all things to himſelf, Phil. 3.21.
3 By inchoation, Chriſt is riſen from the dead and become the firſt fruits of them that ſlept 1 Cor. 15.20. that is of believers. Chriſt is to believers as the firſts fruit to all the reſt of the fruits; be and therefore if all the fruits ſanctified, through the Sanctification of the firſt fruits, then ſo ſhall all believers be raiſed by the reſurrection of Chriſt.
The uſe of this point, is to confirm our faith, in the doctrin of the Godhead of Chriſt. None can raiſe the dead of himſelf, and in his own name, and by his own power, but God only. And hence by his raiſing up of himſelf, he is ſaid to have been declared, to be the ſon of God with power, Rom. 1.4. And this was one of thoſe ſignes by which he evidenced himſelf to be the Chriſt to John's diſciples, Math. 11.5. in that by him the dead were raiſed up.
And as the reſurrection of the dead, is one of thoſe principles, or fundamentalls of the doctrine of Chriſt, which are moſt neceſſary for all Chriſtians to know and believe. Hebr. 6.1, 2. So to know and believe that Chriſt is the author or principall efficient cauſe of it, is no leſſe the duty of all that profeſſe to believe Jeſus Chriſt to be the ſon of God? which is another article of our faith. And therefore to the end that Jeſus Chriſt might fully confirm Martha in the faith of his Godhead; he thoroughly inſtructs her concerning his power and efficency in the reſurrection: which if ſhe ſhould receive, ſhe muſt alſo neceſſarily believe him to be God.
And accordingly it followes, when Chriſt puts her to the queſtion ver. 26. Believeſt thou this? ſhe readily anſwers, ver. 27. Yea Lord I believe that thou art the Chriſt, the ſon of God.
The truth is, the doctrin of the reſurrection is a difficult point. Durius creditur reſurrectio carnis, quam una divinitas ſaith Tertulians. That is, the rection of the body, is harder to be believed, thence it is (ſaith he) that hereticks commonly begin,l. de reſurrectione carnis. p. 46. n. 2. with the reſurrection of the body, and thence (having ſhaken the hope of the reſurrection) they aſcend at length to the queſtioning of the Deity. Which is the reaſon he gives for his dealing firſt with that ſubject. That ſo the ſaithfull being Sufficiently confirmed in this, they might be the better grounded in all the reſt. As if they ſhould be weakned in this, they would be doubtfull in all the reſt. Fiducia chriſtianorum, ibid. p. 45.reſurrectio mortuorum, ſaith the ſame Author, The hope of a chriſtian, is the reſurrection of the dead. Tolle ſpem reſurrectionis & reſoluta eſt obſervantia omnis pietatis. Chriſoſtom. in Mat. 22.Take away the hope of the reſurrection, and all eſteem of religion is vain. If there be no reſurrection of the dead (ſaith the Apoſtle, 1 Cor. 15.) then is Chriſt not riſen & if Chriſt be not riſen, then is our preaching vain, and your faith is alſo vain, and ye are yet in your ſins, ver. 13. &c. Then they alſo which are fallen a ſleep in Chriſt are periſhed. If in this life only we have hope in Chriſt, we are of all men moſt miſerable, ver. 18.19.
Whereas on the contrary if we be eſtabliſhed in theſe points; That there ſhall be a reſurrection; And that Chriſt is the Author and efficient of it, then it followes, That Jeſus is the Chriſt the ſon of God which ſhould come into the world. And that whoſoever believeth in him ſhall never die. As will farther appear in the handling of the ſecond doctrinall obſervation, to which now I come, and it is this.
Such as do ſincerly believe in Chriſt, are the only proper and adequate Subject of the reſurrection and the life. Or
Such as do ſincerely believe in Chriſt, are they and they only who by the power of Chriſt, are or ſhall be raiſed from death to life ſpiritual and eternall. I do not ſay that believers are the only adequate ſubject of the reſurrection,Dan. 12.2, 13 as if none ſhould riſe but they; The wicked ſhall riſe alſo, but to the reſurrection of condemnation. But I ſay that belivers are the only proper and adequate ſubject of the reſurrection and the life, or of the reſurrection to life ſpirituall and eternall. He that heareth my word, and believeth on him that ſent me, hath everlasting life. The hour is comming, in the which all that are in the graves ſhall hear the voice of the ſon of man, & ſhall come forth, they that have done good, unto the reſurrection of life, Joh. 5.24 28, 29. And this is the will of him that ſent me, that every one which ſeeth the ſon, and believeth on him, may have everlaſting life, and I will raiſe him up at the laſt day, Joh 6.40. They and only they ſhall riſe and die no more, whoſoever believeth in me ſhall never die. Joh. 11.26. Only ſuch as have a part in the firſt reſurrection, are they over whom the ſecond death ſhall have no power, Rev. 20.6.
Becauſe they only have received that immortall ſeed, and principle of ſpirituall and eternall life. He that believeth on him that ſent me, hath ever laſting life, and ſhall not come into condemntion, but is paſſed from death to life, Joh. 5.24.
2 Becauſe of their near relation to God. They that ſhall be accounted worthy to obtain that world, and the reſurrection from the dead cannot die any more, for they are equall unto the Angels, and are the children of God, being the children of the reſurrection, Luk. 20.35, 36.
3 Becauſe of their near relation unto Jeſus Chriſt, they are members of his body, being ingrafted into him by faith, and therefore they ſhall riſe with him, Jſa. 26.19. With my body ſhall they ariſe. Whence they are ſaid to be begotten again unto a lively hope, by the reſurrection of Jeſus Chriſt from the dead, 1 Pet. 1.3. And if we believe (ſaith the) (Apoſtle) that Jeſus died and roſe again, even ſo them alſo which ſleep in Jeſus will God bring with him. 1 Theſ. 4.14. They only are given of God the father unto Jeſus Chriſt. And this (ſaith he) is the will of the father which ſent me; that of all which he hath given me, I ſhould loſe nothing, but ſhould raiſe it up again at the last day. Joh. 6.39. Which he will do accordingly, v. 40, 44.
4 They only have attained to that grace which ſets all other means on worke, and renders them effectuall, and that is faith, which is that grace which is the reſurrection of the ſoul, and in a …ort enlivens the ſoul, gives life unto the life. Though not of it ſelf but by vertue of its object which is Jeſus Chriſt; …aith is the veſſel by which we draw water but of the wells of ſalvation, the conduit pipe by which we conveigh home to out own ſouls, that life which is in Chriſt.
This point is of uſe to informe us,
Uſe 1 1 Who they are alone, to whom Jeſus Chriſt is the reſurrection and life; and they are only believers.
2 What it is alone that makes any one capable of an intereſt in the reſurrection, and the life, by Chriſt, and that is faith.
3 What we muſt be, if we will have Chriſt to be ſuch (even the reſurrection and the life) to us, we muſt be believers. We muſt be ingrafted into Chriſt by faith, we muſt be members of his body if we will be partakers of of his reſurrection. We muſt be in covenant with him, and to that end we muſt by true and unfained repentance breake off, and diſſanull our covenant with ſin, and that with Loathing and abhorrency, as that which will infallibly hinder, and diſſolve all union, and communion between Chriſt and our ſouls. We muſt alſo by a ready, chearfull and ſincere obedience, ſerve and glorify God in whom we profeſſe to believe. If we be believers indeed, we muſt evidence it, by our living the life of faith, even by adding works to our faith,Gal. 5.6. Jam. 2.17 &c. it muſt be a faith working by love. Faith without workes is dead, ſhew me thy faith by thy works.
Uſe 2 This is a word of terror unto unbelievers. In aſmuch as they may know from hence, that they have neither part nor lot in this matter.Non dicitur de mortuis lege naturae, & ſeparatione animae accorporis, ſed de his qui pecato mortui ſunt. Hieron. in Iſaias. c. 26 1 Jeſus Chriſt is not the reſurrection and the life to them. They are dead they ſhall notlive, they are diſeaſed, they ſhall riſe, all their memory ſhall periſh, Iſa. 26.14. They are dead in their ſins, and continuing ſuch they cannot live the life of grace, & ſhall not live the life of glory. He will indeed raiſe them up again, but it will be only as a judge, calling them out of their graves as Malefactors out of their priſons, to appear before him to receive their ſentence only (as hath been ſaid) to the reſurrection of condemntion, Joh. 5.29.
Where by unbelievers I do not underſtand only Jews and Heathens, Turks, and ſuch like infidels which never made a profeſſion of the name of Chriſt. But alſo ſuch as though they profeſſe that they know God, yet in their works deny him. And even of ſuch the Apoſtle ſaith, that they are abominable, and diſobedient, and to every good work reprobate, Tit. 1.16. Theſe may be Chriſtians in name, and outward profeſſion, but unbelievers yea worſe then infidels in deed.
To ſuch I may ſpake in the words of the prophet Amos ch. 5.18. Wo unto you that deſire the day of the Lord, to what end is it for you? the day of the Lord is darkneſſe and not light; even very dark and no brightneſſe in it. And as another prophet ſpeaketh in a like caſe. The mighty man ſhall cry there bitterly. That day is a day of wrath, a day of trouble and diſtreſſe, a day of waſting and deſolation, a day of darkneſſe and gloomineſſe, a day of clouds and thick darkneſs, Zeph. 1.14, 15.
But alas many (yea too many) are apt to deceive themſelves, ſaying that they do believe, and repent and obey too, and that they do many things, and that they are better then many other men are. Thus the Phariſes, Luk. 18. He can ſay, God I thank thee, I am not as other men are extortioners, unjust, adulterers, or even as this Publicane. And he did many good things too, and yet he did but deceive himſelf. In like manner Saul can meet Samuel with a great deal of confidence, and ſay, bleſſed be thou of the Lord: I have performed the commandment of the Lord, 2 Sam. 15.13. yea Samuel hath much a do to convince him; He ſtands to it v. 20. Yea. ſaith he, I have obeyed the voice of the Lord, and have gone the way which the Lord ſent me. When as all the while he was in the very way of rebellion and ſtubborneſſe. ver. 23.
And are there not many, who have far leſſe to ſay for their works, and yet can boaſt much more of their faith; and though their words be never ſo evil, and their communication never ſo corrupt, and their actions never ſo vile; ye… they can bleſſe themſelves, and thank God, they have a very good heart, and a ſtrong faith; and are as good chriſtians, and as ſound believers as the beſt.
And what is this but (as Mr. Shepard rightly calls it) a bramble faith,Sound believers. p. 72. which indeed layes hold upon Chriſt, but as the bramble doth upon our skin, it only pricks and Scratcheth him, cauſing nothing but reproach to his name, and grief to his ſpirit, Rom. 2.24. Phil. 3.18, 19. And what will be the end of ſuch deceit, but (as the Apoſile ſaith) deſtruction to them that truſt to it.
Uſe 2 Laſtly unto ſuch as are true believers indeed, this is a word of unſpeakable and endleſſe comfort. Chriſt is the reſurrection and the life to them. All that ever he hath done or ſuffered, hath been for them; That he took on him the form of a ſervant, and humbled himſelf to the death of the croſſe, was laid in the grave, and for a time continued under the power of death: That he roſe again from the dead, and aſcended into heaven, and ſits at the right hand of the Majeſty on high: Whatever he was in his humiliaton, whatever he hath been, or is, in his exaltation, he hath been and he is wholy for believers. For their ſakes ſaith Jeſus Chriſt I ſanctify my ſelf, that they alſo might be ſanctified through the truth. Joh. 17.19. For their ſakes I ſanctify my ſelf (i.e.) Offero me tibi in ſanctam victimam. Chriſoſt homil. 81. Piſcator. in loc.I offer my ſelfe an holy ſacrifice. And by once offering he hath perfected forever them that are ſanctified, Heb. 10.14. For their ſakes, it is, hat he ever liveth making interceſſion for them, Heb. 7.25. So that whatſoever times or changes may come, they are ſure it ſhall go well with them. Even when there ſhall be ſignes in the ſun, and in the moon and in the ſtars, and upon the earth diſtreſſes of Nations, with perplexity, as the ſea and the waves roaring, Luk. 21.25. When the ſun ſhall become as ſackcloath of hair, and the moon ſhall become as blood: And the ſtars of heaven ſhall fall unto the earth, even as a fig-tree caſteth her untimely figs, when ſhe is ſhaken with a mighty wind: When the heavens ſhall paſſe away like a Scroule, and the element ſhall melt with fervent heat, the earth alſo and the works that are therein will be burnt up. And every mountain and Iſland ſhall be moved out of their places. And mens hearts ſhall fail them for fear. And the Kings of the earth, and he great men, and the rich men, and the chief captains and the mighty men, and every bond man, and every freeman, ſhall …ide themſelves in the dens and in the rocks of the mountains. And ſhall ſay to the mountains and rocks fall on us, and hide … from the face of him that ſitteth on the …hrone, and from the wrath of the lamb. …et ſaith Jeſus Christ unto believers, when …e ſhall ſee the ſon of man coming in a …loud with power and great glory: Even …hen theſe things begin to come to paſſe, …en look up and lift up your heads for your …edemption draweth nigh, Luk. 21.28. …ehold the day cometh that ſhall burn as …oven, and all the proud, yea and all that do wickedly ſhall be as stubble, and the day that cometh ſhall burn them up, ſaith the Lord of hoſts, that it ſhall leave them neither root nor branch. But unto you that fear my name, ſhall the ſon of righteouſneſſe ariſe with healing in his wings.Mal. 4.1, 2
This is the portion of believers, and of them alone, a ſtranger doth not intermeddle with their joy. To them only is Jeſus Chriſt the reſurrection and the life, and to them he is ſo, be their condition what it will. He that believeth in me, though he were dead, yet ſhall he live. Which brings me to the third point of doctrine, raiſed from the Amplification of Chriſts power from the extent of it, He can and will raiſe them, be their condition never ſo deſperate.
Though he were dead yet ſhall he live.
Obſer. 3 The power of raiſing of believers unto life ſpirituall and eternall in all the degrees of it is ſo fully and abſolutly in the hands of Chriſt, that nothing can hinder him from raiſing of them when he will. All power (ſaith Jeſus Chriſt) is given unto me, in heaven and in earth, Matth. 28.18. That is, An abſolute and ſupreme authority over all things both in heaven, and earth, is committed to the hands of Jeſus Chriſt (as he is mediatour) for the good of his Church. And if all power in heaven and earth, be in the hands of Chriſt, then he may do what he will in heaven, and earth, nothing can let him.
1 He can remove all hinderances. If any thing could hinder Jeſus Chriſt from raiſing of believers unto life erernall, death and hell would do it; but theſe cannot. I have the Keyes of hell and of death, ſaith Jeſus Chriſt, Rev. 1.18. By his having of the keyes underſtand the power and authority of his office, he hath the chief authority and command over theſe. And theſe are the greateſt and moſt powerfull enemies of believers.
Death is the king of terrours. And Hell is the ſecond death, even death,Job. 18.14 eternal, the utmoſt iſſue and effect of ſin, which is the ſting of death.
Moreover death and hell are comprehenſive viles, they contain under them al the miſeries of this life, and of that which is to come (if at leaſt it may be lawfull to call in life) weakneſs and ſickneſs in the body, ſhame and reproach to the name, loſſes in the eſtate, croſſes in relations, grief and vexation in the mind, and laſtly the ſeparation of the ſoul from the body, and of both from God, and to be given up to the worm that never dieth, and to the fire that never goeth out. Now thy dominion over theſe is in the hands of Jeſus Chriſt, he hath them all in his power and at his diſpoſe. He hath vanquiſhed all theſe enemies and triumphed over them; And by death deſtroyed him that had the power of death, that is the devil; And delivered them, who through fear of death, were all their life time ſubject unto bondage, Heb. 2.14, 15. He hath led captivity captive. And he muſt raign till he hath put all his enemies under his feet, 1 Cor. 15.25. He ſhall have a full and abſolute conqueſt over them. They ſhall be ſo thoroughly ſubdued, that they ſhall never riſe again.
2 As he can remove all hinderances and oppoſitions, that nothing may reſiſt him: So he can command all helps & furtherance what ever may be requiſite. He can command the ſea to give up the dead that are in it, and death and hell to deliver up the dead that are in them, Rev. 20.13. even with more eaſe, and better ſucceſſe then a conquerour can command his captives that are at his mercy. He can give power to all meanes that they ſhall be effectuall, if he ſpeake but the word it ſhall be done. By the word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth, and all power both in heaven and earth is in his hands, as was ſhewed even now.
And if this be ſo, that the power of raiſing of believers from death to life ſpirituall and eternall, be ſo fully and abſolutly in the hands of Jeſus Chriſt, then how much doth this commend, and magnify the priviledge and happineſſe of believers; He that is their Lord and Maſter, their brother and friend, & head and husband, who is ſo inſeparably and unchangably theirs, and hath loved them better then his own life; hath all things in his own power life, and death, both temporal and eternall, are in his hands, and he can diſpoſe of them at his pleaſure; ſo that they may boaſt and glory in this ſaying with the Pſalmiſt; He that is our God is the God of ſalvation, Pſ. 68.20.
And I may ſay unto every believer as the women ſaid unto Neomy. Bleſſed be the Lord which hath not left thee this day whithout a kinſman, who ſhall be unto thee a reſtorer of thy life, and a nouriſher of thine old age: for thy daughter in law which loveth thee, which is better to thee then ſeven ſonnes, hath born him. And bleſſed be God for Jeſus Chriſt whom he hath given unto thee, and who hath loved thee better then his own life, behold even he it is that hath the power in his own hands, to be the reſtorer of thy life, yea the raiſer of thee up unto eternal life. And it is better that it is in the hands of Chriſt, then in the hands of any friend in the world, were there but ſuch a power put into the hands of a father, or brother, or kinſman, or friend, we ſhould be apt to rejoyce in it, and to eſteem it a great priviledge, and yet it is poſſible they might faile us. But it is impoſſible that Chriſt ſhould faile.
Yea it is better then if it were in our own hands, for had we ſuch a priviledge, and were but left to the liberty of our wills (as Adam was) we ſhould be as apt to commit a forfeiture as he was.
And therefore that the foundetion of God might ſtand ſure, and that the Lord might know who are …is. He hath reſerved it in a ſurer hand. God hath raiſed up the Lord, and will alſo raiſe up us by his own power. 1 Cor. 6.14. and 2 Cor. 4.14.
But here it may be Queſtioned, that if there be ſuch a full and abſolute power in the hands of Chriſt of raiſing up believers when he pleaſe, and that to life ſpiritual, and eternal, in reſpect of all the degrees of it; even a full power of raiſing them up from the death of ſin to the life of grace, and of recovering them after all their relapſes, the raiſing them up to higher degrees, and at laſt to raiſe them from death naturall to life eternall, and from the grave to glory.
Queſt. 1 1 Why ſhould Jeſus Chriſt ſuffer ſo many of thoſe whom the farther hath given him, to lye ſo long dead in their ſins, before he raiſe them up to live the life of grace?
Queſt. 2 2 Why ſhould it be ſo long ere he raiſe them up to perfection in grace?
Queſt. 3 3 Why ſhould he ſuffer the bodies of believers which are holy, the temples of the holy ghoſt, and members of his own body; to lie ſo long in their graves, to corrupt and putrify, and that there ſhould be no difference, between the condition of the believer, and unbeliever, neither that their duſt ſhall be capable of being diſtinguiſhed the one from the others.
For anſwer unto theſe, though there were no other reaſon to be given but this in generall, that it is the will and good pleaſure of God to have it ſo, yet that were ſufficient to ſet bounds to our curioſity, in inquiring after the reaſons of his diſpenſations. But yet it may be farther ſaid (though all that I ſhall adde will be in order to the better underſtanding of that.)
Anſ. 1 To the firſt, That Jeſus Chriſt doth ſuffer many of thoſe whom the father hath given him to lie long dead in their ſins before he raiſeth them up unto the life of grace. I anſwer firſt, Negatively.
1 He doth not do ſo by all, ſome are ſanctified and raiſed up in the very womb,… 1.15. Jer. 1.5. and from the womb. Some in their youth; and ſome not untill they are ready to drop into the grave.
2 That he raiſeth up ſome ſooner or more early then others doth not proceed from any worthineſs that is in one more then another either in reſpect of birth, that one is born of better and more gracious parents then another, or that one hath had better education then the other, or that the one hath better natural or acquired parts, or hath had better means or opportunities, or naturally had better inclinations to be wrought upon.
Manaſſeh the ſon of good Hezekiah, who in all likelihood, as he had the priviledge to be born of a very Sincere and gracious father who doubtleſſe was not wanting in the duty of a father either in precepts, example or prayers, beſides other good meanes were not wanting, neither for any thing that appears did he want parts to apprehend and approve them. And yet we ſee it was long ere he was raiſed up.
Joſiah the ſon of wicked Amon in a worſe time, and under leſſe means, and yet he is raiſed up betimes, 2 Chron. 34.3.
3 I anſwer affirmatively. It is 1 To manifeſt the liberty, and power of his own will, in the diſpenſation of his grace. It is in his power to do with his own as he pleaſe. Neither have they that were called in at the firſt hour, reaſon to boaſt of themſelves, or to envy at others, that come in after them, that they are made equal unto them. Nor they that are raiſed up, (as it were) in the laſt hour, cauſe to murmur, that they had not a more early call.Mat. 20.15 Is it not lawfull (ſaith he) for me, to do what I will with mine own.
2 To magnify the exceeding riches of his goodneſs, in his for bearance, & long-ſuffering, untill the ſinner hath filled up the meaſure of his iniquity, and is become in a manner ripe for judgment: and when (in mans apprehenſion) nothing was to be lookt for, but that the reward of his hands ſhould be given him: As who would ever have thought, having ſeen Manaſſeh acting over all thoſe hor…id abominations,1 King. 21 Idolatries, witchcrafts, murthers, with all their ſeverall aggravations, even to an obſtinate reſiſting,2 Cron. 33 10 and rejecting the means, which were vouchſafed him for his reformation: that yet the Lord ſhould retain any thoughts of mercy and grace towards ſuch an Apoſtate; And that even then he ſhould cauſe a ſpirit of light and life to enter into him, and to raiſe him up, by a ſound and thorough repentance, and to cauſe him to live the life of grace. This muſt needs be to the praiſe of the glory of his grace: and to provoke men,Gal. 1.24. to glorify God in them, and to cry out, O the depth of the riches not only of the wiſdom and knowledg of God (as the Apoſtle in another caſe) but alſo of the bounty and love of God our Saviour!Ro. 11.33. not unto the wiſe and prudent, not unto the righteous or juſt, which need no repentance:Pſa. 68.18 Tit. 3.3, 4, 5 But to the rebellious alſo, to the fooliſh and diſobedient, deceived, ſerving divers luſts and pleaſures, living in malice and envy, hatefull, and hating one another.Act. 9.1. Even while they are yet breathing out threatnings and ſlaughter againſt the Saints. Surely (may they ſay) it is not by works of righteouſneſſe which we have done, but according to his mercy that he ſaveth us.
Queſt. 2 To the ſecond queſtion, why it is ſo long ere he raiſe up believers to perfection in grace, ſeeing it is in his power to give them perfection as ſoon as a being. 1 It may be anſwerd that it is not through any defect on Chriſts part, but through the incapacity of the ſubject. Chriſt by one offering hath perfected forever them that are ſanctified, Heb. 10.14. (that is) he hath done all that was required on his part for the perfecting of them; by the merit and efficacy of his death he hath purchaſed for them, and beſtowed upon them, reconciliation with God, remiſſion of ſins, the purification of their conſciences, and eternall redemption.
But ſuch is the incapacity of the ſubject, that is of believers, in reſpect of that maſſe of corruption that is allwayes reſiſting of the workings of Chriſt, by the ſpirit: that it will not ſuddenly be ſubdued.
There are many graces to be exerciſed and improved, which cannot be perfected on a ſudden, knowledge, and faith, and Love, and hope, and patience; muſt have time to grow in. The ſpirituall man, as well as the naturall, hath different eſtates, to be paſſed thorough, an eſtate of infancy, and childhood before a full ſtature; A child though of never ſo able, and learned a teacher, cannot preſently be made a perfect Schollar, it is a work of time. The maſter may have much to communicate, but he muſt be content to waite the time till the Scholar be able to receive it. I have many things to ſay unto you (ſaith Jeſus Chriſt to his diſciples) but ye cannot bear them now, Joh. 16.12. I could not ſpeake unto you brethren as unto ſpiritual, but as unto carnall, 1 Cor. 3.1 2 Hebr. 5.11 12, 13, 14.even unto babes in Chriſt, I have fed you with milk, and not with meat, for hitherto ye were not able to bear it, neither yet now are ye able.
2 The ordinary way of Chriſts working, is in the uſe of meanes; Now the meanes by which he raiſeth up the elect, from the death of ſin, to the life of grace are his ordinances? which he hath alſo appointed,Rom. 10 14.1 Cor. 1.21 1 Pet. 2.3 & 2.2. Epheſ. 4.11, 12, 13 Col. 1.28. for their building up unto perfection, which they in time attaine unto by the effectuall working of his ſpirit. Whereas ſhould they be as ſoon perfected, as they are regenerated, many propheſies, promiſes, and inſtitutions of Chriſt in his word, would remain unaccompliſhed, and uſeleſſe.
3 Jeſus Chriſt doth take the more time,2 Tim. 3.16, 17. for the raiſing up of believers unto perfection; That he may have the better oportunities, for the glorifying of …he wiſdome, and power, of the truth …nd faithfullneſſe, and of the patience …nd goodneſſe of God.
The Lord could as ſoon have given …nto the children of Iſrael the poſſeſſion of the land of Cannan, as the promiſe of it;Act. 13.18 but choſe rather to delay them for a long time in Egypt. And to ſuffer their manners forty years in the wilderneſſe: that he might get him honour by the deſtruction of his enemies, and preſervation of his people. In like manner though he could as ſuddenly perfect, as regenerate believers, yet he takes more time, that he may the more advance his own name, in the manifeſtation of his ſpeciall providence over them, and in the better preparing them for glory.
Queſt. 3 To the third queſtion it may be an…. 1 That the Lord pleaſed to … the members of his myſtical body, to he ſo long in their graves, even untill the number of their brethren be fullfilled: that the members may be perfected together. Such is the anſwer which is given by the Lord himſelf, to them that were ſlayn for the word of God, and for the teſtimony which they held: when they cryed with a loud voice ſaying. How long Lord, holy and true, doeſt thou not judge and avenge our bloud on them that dwell on the earth. And it was ſaid unto them, that they ſhould reſt for a little ſeaſon, untill their fellow-ſervants alſo, and their brethren that ſhould be killed as they were, ſhould be fullfilled Rev. 6.9, 10, 11.
2 They are ſuffered to rot, and putrifie, and to be turned into duſt, and to be mingled without diſtinction. That the power of God may be the more manifeſted in their reſurrection, and becauſe the time of ſetting a difference between the righteous and the wicked is not till then.vid. Petr. Martyr. i… 2 Reg. c. 4. f. 280. B.
I have done with the obſervations ariſing from the text, abſolutely conſidered. I come now unto thoſe which have been raiſed from it as conſidered with relation to the context. The firſt whereof (being the fourth in order) is taken from the words as they containe a doctrine delivered, and aſſerted, by Jeſus Chriſt: for the correcting, and curing of Marthas ignorance and errour, concerning his almighty power and Godhead.
Whence we have obſerved that,
Obſer. 4 To be rightly informed in the doctrine of the power and intereſt, which Jeſus Chriſt hath in the reſurrection and the life, is an eſpeciall meanes, to cure the ignorance, and to prevent the errours, we are apt to be corrupted withall, conceruing the power and Godhead of Chriſt.
That which hath been already ſpoken in the handling of the firſt obſervation, I ſuppoſe may ſave me the labour and the time, that otherwiſe might have been employed in inlarging upon this. There you have heard that Jeſus Chriſt is the author or efficient cauſe of the reſurrection, and the life. And in the application, we made uſe of it, for the confirming of our faith in the Godhead of Chriſt. I ſhall therefore adde no more, for the proof or application of this point: but only this, That he which doth know, and believe that Jeſus Chriſt is the author, and efficient cauſe of the reſurrection, and the life, cannot doubt, but that the fullneſs of the Godhead, dwelleth in him bodily or ſubſtantially.
2 From the words, in relation to the context. Whereas Jeſus Chriſt for the moderating, quieting, and comforting of Martha's ſpirit, now apt to exceed in mourning and grieving for the death of her brother, doth eſpecially make choiſe of and inſiſt upon the doctrine of the reſurrection, and the life; and the informing her in, and affecting her with, his abſolute power in it and Soveraignty over it. Obſer. 5 The obſervation is this. Rightly to be informed in, and to be affected with the doctrine of the reſurrection and the life, and of Chriſts power in it, is of eſpeciall uſe to comfort the ſorrowfull, and mourning friends, of ſuch as die in the faith.
I ſay, to be informed, to exclude ignorance, and to be rightly informed, to avoid errour. I ſay firſt to be informed, in it and then to be affected with it. Becauſe the information of the judgment, muſt go before the motions of the will; and that not only as a guide to conduct unto the right end, but alſo as a counſeller to adviſe unto the proper meanes, and alſo as Gods miniſter in ſome ſort to command, (that is not by any power or authority of its own but) by manifeſting what is the will of God; whereunto our wills are to be ſubject; and by propoſing the promiſes, and threats, either to quicken the dullneſſe, or to check the unrulineſſe of our affections.
And I ſay both to be rightly informed and affected, becauſe both are neceſſary. To have the mind inlightned, and the heart not affected, is to have light without life; and much affection without knowledge is but diſtempered paſſion,Jam. 3.6. not unlike to hell fire which hath much heat, but no light. There is neither profit, nor comfort in the want of either. But to have the mind rightly informed in the truth of the docrine of the reſurrection, and the life; and of Chriſts power, and intereſt in it, and to have the heart ſincerely affected with it, quiets the minde and revives the ſpirit. And he that layeth his friend in the grave, being perſwaded of his intereſt in Chriſt, will have his fears ſo tempered with hope, and his grief with patience, as it is with the husbandman,Amos 9.13 in a time of peace when the plowman overtakes the reaper, and the treader of grapes him that ſoweth ſeed.Jam. 1.2. The believer is allwayes ſowing and reaping together; he reaps good out of evil, and comforts from croſſes, and joy in temptations. The life of a chriſtian is much like unto that of thoſe Troglodites in Ethiopia amongſt whom it is ſaid toto anno ſeritur ac metitur All the year they are ſowing and reaping,Scalig. Exercit. 249. diſtinct. 2.
The uſe of this piont is to ſhew the vaſt difference that is between the ſunerall mournings of Chriſtians and heathens.
The heathens indeed made death a Goddeſſe, becauſe of her power (beatting down all before her) but yet they gave her no divine honours, nor temple, nor prieſt, nor altar, nor ſacrifice, nor feſtivall dayes, becauſe they looked upon her as one that did them all the miſchief, and from whom they hoped for no good.
And for a like reaſon they crowned Pluto (by whom they ſignified death or the grave) with the leaves of the Cypreſs tree,The like is ſaid of the Pi…e tree, which alſo for that cauſe is uſed by ſome for an emblem of death. which as they ſay is a tree of that nature, that being once cut down never buds nor grows again. And therefore it is not to be marvelled at, if they exceeded in ſorrow for their dead, Since it is manifeſt they were men without hope. But for Chriſtians it ought not to be ſo with them. To ſuch the Apoſtle ſpeaks, Brethren I would not have you to ſorrow even as others which have no hope. 1 Theſ. 4.13. Eph. 2.12.For if we believe that Jeſus died and roſe again, even ſo them alſo which ſleep in Jeſus will God bring with him, 1 Theſ. 4.13, 14.
They that die in the faith, die in the Lord, they ſleep in Jeſus, Chriſt is ſtill their head, and they his members, and if he be riſen, they muſt needs riſe alſo. As long as the head is above water the members cannot be drowned.
The heathen complaind that their dead were ingratefull.
Flebant,Ver. Aeued. l. 6. & cineri ingrato ſuprema ferebant.
Though they cryed never ſo loud, yet there was no reply, though they performed never ſo many rites and ſervices yet there was no return: but for believers their faith ſpeakes when they are dead.Heb. 11.4. Their faith in God, their covenant with God, their prayers to him, and all that ever they did, or ſuffered for God, are written in Gods book, and are as ſo many ſpeaking remembrancers before the Lord.Exod. 17.14 1 Sam. 15.2 Iſa. 37.35. Exod. 20.5 6. Deut. 9.27 Wicked mens evill works ſpeak alſo: but it is for vengeance upon their wicked off-spring, the ſpeaking of believers is for good to their poſterity, that walke in the ſame faith.
2. Uſe. This ſhewes what they are concerning whom their friends may thus comfort themſelves in their death, they are beli…rs and none but they: None but ſuch as believe in Jeſus, do ſleep in Jeſus, and none but ſuch as ſleep in Jeſus, will God bring with him.
If ever we deſire that our friends may have any thing to comfort themſelves withall, concerning us, when we are dead, we muſt be of the number of thoſe that die in the faith, otherwiſe we leave our friends comfortleſſe and to mourn without hope.
But here it may be queſtioned
1 What is it to die in the faith?
2 Who are they that (as we may judge do) die in the faith? For anſwer
1 To die in the faith, is to die in a conſtant dependance, and reliance, on the truth, and faithfullneſſe of God, in the promiſes, for remiſſion of ſins, and life eternal in Chriſt, (in whom all the proſes are yea, and amen, that is, made, and perfected) ſo that ſuch, as neither the multitude nor greatneſs of their ſins, or miſeries, can overthrow their faith. But that they can and do believe, that though they die, yet that in Chriſt they ſhall live, and that eternally, may be ſaid to die in the faith. Thus it is ſaid of Abraham and Sarah, and Iſaack, and Jacob, and their poſterity, that though they received not the promiſe, that is the accompliſhment of the grace promiſed, whether it concerned their Salvation by the Meſſiah, or the poſſeſſion of the land of Canaan, which was but a type of their inheritance in heaven: yet they died in a ſtedfaſt belief, and expectation of it, and therefore it is ſaid, they all died in the faith, Hebr. 11.13.
And thus all that die, in a firm perſwaſion of the remiſſion of their ſins, and of eternal life, in and thorough the merits and mediation of Chriſt, may be ſaid to die in the faith; and ſuch as do ſo inſeparably cleave unto the Lord, that death cannot ſeparate them, may be ſaid to die in the Lord. And ſuch are pronounced bleſſed. Rev. 14.13.
Such as do not thus die in the faith, die in their ſins. If ye believe not that I am he, ye ſhall die in your ſins, Jo. 8.24. And as there is no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. that is by faith, ſo there remaines nothing but condemnation to ſuch as die without it.
But ſince all our comfort concerning our deceaſed friends, depends upon their dying in the faith, or at leaſt upon our judging of them to be ſuch, I ſhall therefore in anſwer to the ſecond Queſtion endeavour to ſhew who they are, that as, we may judge, do die in the faith. And they are (as I humbly conceive) ſuch as theſe.
1 They that die in a ſound and ſerious profeſſion of the doctrin of faith. He that abideth in the doctrine of Chriſt, he hath both the father and the ſon, 2 ep. Joh. 9.Piſcat. in loc. id eſt, verum Deum novit, ac proinde vitae aeternae particeps est. He hath knows the true God, and therefore is partaker of eternall life. Joh. 17.3.
2 They that die in a profeſſed ſerious denyall and renouncing of their own righteouſneſſe, Philip. 3.9.
3 They that die in a ſerious profeſſion of an unfained repentance of their ſins, and of all their aberrations from the rule of faith and life. He that hath given us a command concerning him that ſhall treſpaſſe againſt us ſeven times in a day, and ſeven times in a day turn again to us ſaing, I do repent, that we ſhould forgive him, doth thereby manifeſt how charitable he would have us to be in judging of offenders, when they profeſſe repentance, neither is the Lord leſſe gracious towards ſinners himſelf. I ſaid (faith the Pſalmiſt) I will confeſſe my tranſgreſſion unto the Lord and thou gaveſt the iniquity of my ſin, Pſalm. 32.5.
4 Thoſe that die in a ſerious profeſſion of love, and affection, to God, and his wayes, and ſervants, owning and approving, of them, and perſwading others to the ſame duty. 1 Joh. 4.7, 12. Thus Abraham, and Iſaack, and Jacob when they were on their beds, or near dying, gave ſuch evident teſtimonies, of their love to God, and his wayes; they have this teſtimony given them, that they died in the faith.
5 They who ſo ſtedfaſtly lay hold upon the mercy, and grace of God, in Chriſt, for life, and ſalvation; that neither the temptations of Satan, nor the allurements of the world, nor the troubles of life, nor terrour of death, can cauſe them to faint, or fall from the faith, which they have profeſſed: but that they perſevere therein unto the end. Theſe (as I conceive) we may, and ought to judge, that they die in the faith. Infidells, and reprobates, are not wont to die thus. See the difference between the penitent and impenitent, thief; the one dies owning, and honoting of Chriſt; the other up braiding, reproaching, and railing upon him. Luk. 23.39. &c.
In our judging in theſe caſes, theſe, or the like cautions are to be obſerved.
1 We muſt know that we cannot judge of the finall eſtate of others by a judgment of faith or infallibility; we have nothing revealed to warrant us in ſo doing, and therefore our judgment, being only conjecturall, or at beſt but a probable opinion and no certain knowledge; that it may be as indeed it ought to be a judgment of Charity, it becomes us to be ſober, and moderate in judging of others, and to that end we are to conſider,
2 What cautions the ſpirit of God (ſpeaking in the word) hath given us againſt raſh judgment.Jam. 4.11, 12. Why doeſt thou ſet at naught thy brother? We ſhall all ſtand before the judgment ſeat of Christ. Every one of us ſhall give an account of himſelf to God. Let us not therefore judge one another any more, Rom. 14.10, 12, 13.
Again judge nothing before the time, untill the Lord come, who both will bring to light, the hidden things of darkneſſe, and will make manifeſt, the counſells of the heart. 1 Cor. 4.5.
The judgeing of the dead is indeed a a finall judgment, which belongs not unto us but unto Jeſus Chriſt. It is true, the ſaints ſhall judge the world, that is they ſhall be preſent with, and approvers of, and conſenters unto the judgment of Chriſt, not that their judgment ſhall prevent, but follow after the judgment of Chriſt.
3 Our judging of others in our own thoughts, muſt be ſuch as we will be willing ſhould come under the judgment of God; how often do we find Chriſt bringing the Phariſees to ſhame, for their evil, and miſ-judging thoughts. See Matth. 9.4. and 12.25. Luke 7.39. &c.
We muſt judge of others, as we would be judged our ſelves: for with what judgment we judge, we ſhall be judged, Mat. 7.1, 2. and with what meaſure we mete, it ſhall be meaſured to us again, whether it be in mercy or juſtice.
4 If we manifeſt our judgment to others, we muſt be ſure, that it be according to truth; and alſo that the manifeſting of it is for the glory of God, the edification of our neighbour, and in diſcharge of our own duty; that we have a call to it, and that it is either neceſſary, or very expedient, and ſeaſonable, and that we ſhall be at leaſt in danger of ſin if we do it not. Let us therefore take heed to our wayes, that we ſin not with our tongues. Let us firſt commune with our own hearts, and ſay to our ſelves, every one apart, is this my duty? is this according to the rule? what good ſhall I do in ſo doing? have I a call to it at this time; in this place, and in this company?
And here the ſad occaſion of this ſolemnity may have its place to be ſpoken to. And were I to ſpeake of one that rather needed an Apology to excuſe him, then deſerved an Elogy in his commendations, I ſhould require no more, but to confine mine auditors to the rules laſt mentioned.
But (bleſſed be God) this eminent perſon, of whom I am to ſpeake, was one whoſe tongue, and pen were ſo ready to be employed in the behalf of others in their diſtreſſe, that though I ſhould be ſilent, yet even they whoſe potent and ſucceſſefull orator he hath often prov'd, would ſtand forth and praiſe him in the gates.
The Scriptures (which are to be our rule in all our undertakings are not ſparing, in giving an honourable memoriall to the dead. We find three inſtances of men of different tempers. David performs this office more then once; In the 2 Sam. 1. We have him lamenting, not only over Jonathan, a good man, and his faithfull friend; but alſo over Saul, a very bad man, and his profeſſed enemy that fought his life. Yet in reſpect of his uſefullneſs to the commonwealth of Jſrael; he will not let him paſs without a laudatory commemoration of whatſoever was praiſeworthy in him, with concealment of his vices.
And Abner (though none of the beſt) yet he hath an honorable interrement, and a funerall oration, and all the people are called in, to mourn over him, and the King himſelf followeth the bier, lamenting and weeping over him. And if any ſhould ask the reaſon, why ſo much ado for Abner? What, (ſaith David know you not that there is a prince and a great man fallen this day in Iſrael, 2 Sam. 3. A man that was uſefull, and apt to be an inſtrument of much good, to his people, in ſuch a time as that was, for the making up and healing of the breach, that was then between the tribes, and was now ready to be employed in that work. And ſuch the Scriptures (as it is conceived) ſometimes call good men. As Micah. 7.2. The good man is periſhed; that is, ſay ſome, The uſefull man, that might be inſtrumentall for good, is cut off, and taken away, periſhed as to his place, and people, and that in ſuch a time, wherein he might have done much good, and wherein he could ill be ſpar'd. In which ſenſe alſo is that text (probably) to be underſtood, Rom. 5.7. Scarcely for a righteous man will one die, yet peradventure for a good man ſome would even dare to die. By the righteous underſtanding one that is in himſelf a righteous and vertuous man. By the good ſuch as have deſerved well of us, from whom we have received good. So that it is as if he had ſaid, though for an ordinary man, though godly, one would hardly die,Willet in Rom. 7. Q. 11. parag. 7. yet for a good man, that is ſome eminent uſefull man, he would not only be ready with the Galathians to pluck out his eies, but alſo to lay down his life.
And doubtleſſe at leaſt in this ſenſe, we may ſay a good man is fallen, a uſefull man, that would have been inſtrumentall for much good: and that in a time when there is moſt need of ſuch, and when he could but ill be ſpar'd. But I ſhall not reſt in this. there are ſome things that deſerve a remembrance in his ſeverall relations.
In his relation unto God, In reſpect of his faith: he was no ſelf-juſticiary, he truſted not to his own righteouſneſſe: But profeſſed his full aſſurance of the free pardon of his many and great ſins through the only merits of Jeſus Chriſt; on whom he layed hold as his only Saviour and redeemer.
In reſpect of his repentance, He was ſenſible of the burden of his ſins, complaining of indiſpoſition and deadneſs of his heart, unaptneſſe unto good, and of the thronging in of vain and unprofitable thoughts, which were ever ready to trouble and diſtract him, when he would willingly be doing of his duty. And that he found the time of the ſickneſſe of the body, an ill time for ſpirituall exerciſes. And although in the time of his health, he was carefull to attend the Lords work, upon the Lords day; conſtantly frequenting the publike worſhip of God both morning and evening, moſt uſually preſent with the firſt: and was alſo carefull to have the worſhip of God kept up in his family, as being deſirous, that both he and his houſe might ſerve the Lord: Yet neither that which he performed in publike, or private, did ſatisfy him, But that in the time of his ſickneſſe, when it pleaſed God to put him upon the calling of himſelf to remembrance, and to affect his heart with the thoughts of his ſpirituall eſtate. He profeſſed that there was nothing that troubled him but his ſin. And that ſin which God moſt eſpecially ſet home upon his ſpirit, and for which (in a day of ſolemn ſeeking unto God) he made it his earneſt deſire, that God might be ſought unto in his behalf, for the pardon of it, was his neglect of duty. It is that which moſt of us little think on in the time of our health, when we ſlight or neglect an ordinance of God. an opportunitie of worſhiping God, and of doing good to our ſouls; that the remembrance of this will be bitterneſs in the end. In the time of our ſickneſſe, when the ſpirit of God, inſtead of bringing to remembrance, the conſolations of God in his word, ſhall only remember us of our ſlighting and neglects of of the word, and then inſtead of giving us repentance, God by death ſhall ſweep us away in our ſins, and judgment ſhall find us as death leaves us, and when we look for comfort we meet with nothing but rebukes: How ſad will our condition be? The ſluggard (ſaith the wiſe man, Prov. 20.4.) will not plow by reaſon of the cold, therefore ſhall he begge in harveſt and have nothing. As he that is ſlothfull in his particular calling, may juſtly expect to be in wants when others are reaping the fruit of their Iabours. So he who in his life time (which is the time of ſpirituall plowing) is negligent in the duties of his generall calling: In the day of judgment which is the time of harveſt (with the fooliſh virgins, and the rich Glutton) ſhall begge in vaine. Such as for fear of cold, or love of eaſe, do now careleſſely neglect the publike aſſemblies, and ordinances of God, or heedleſsly, or unprofitably attend them, ſhall begge at laſt for grace and comfort, and be ſent empty away Pro. 1.24.28. Only herein the riches of Gods grace is to be magnified, if he give us to ſee the evil of it, and to repent in time. Think of this I beſeech you who ever you are, that at ſuch times as when the ordinances of God are diſpenſing, can content your ſelves, either to lie ſleeping in you beds, or to be walking in the ſtreetes, or ſitting in a Tavern or Alehouſe, or following the ſevice of your luſts; when you ſhould be waiting on the ſervice of God. Looke to it, God will make you ſorry for this another day. I am bold to commend the example of this ſervant of God to your conſideration, who thought it not below himſelfe to profeſſe his deſires to be humbled before the Lord for neglects of this kinde; though probably he might be able to give better excuſes, then any of theſe forementioned, yet nothing would ſatisfiy till God did ſpeake pardon, and peace.
In his relation to the Church he ſhewed himſelf to be a true member, by his compaſſionating of the miſſereies, and relieving the neceſſities of the members, even of forrein Churches, when oportunities were offered, and alſo by his lamenting the diviſions, and fearing the dangers, of our own Church at home.
He was a lover of good men, and eſpecially of good miniſters & that for their work ſake. And in teſtimony thereof, it was his deſire and endeavour, that in all places, either in Church or Commonwealth, that were in his power to diſpoſe of there might be ſuch ſet up as be judged able and like to do good in them. Neither was he willing that this affection ſhould die with him: But he commended it as one of his laſt charges to him whom he deſired to be an heir to God and his grace, as well as to him and his eſtate.
In his relation to the commonwealth (I meane the common good of his country) He was a reſolute aſſertor of his countries liberties, not fearing to reprove, or withſtand the irregular actings of any to their prejudice. How much was he grieved at his countries ſufferings? How earneſtly did he deſire the haſtning of her deliverance? How ſorry that the way and meanes of deliverance were ſo much, and ſo often obſtructed. His judgment was as he was pleaſed with ſome freedom to expreſſe himſelf (even in the greateſt exceſſe of all the actings to the contrary) that the only perſon under heaven that was likely to heal our breaches was he whom we truſt the Lord in mercy hath made to be ſuch indeed, even our gracious ſoveraign.
And whereas ſome have been apt to conceive ſome prejudice againſt him, becauſe he ſuffered not himſelf to be perſwaded into that height of action which was expected, when they thought it ſeaſonable. I doubt not but that he did concurre with them, in their generall end, but might not be ſo well ſatisfied in the meanes. It was not (I am aſſured) through want of will, and readineſs, to do his Country ſervice, but becauſe the wayes propoſed, appeared to him more likely to increaſe then eaſe her burdens.
There is none that knew him, (laying but their paſſions aſide) that would eaſily judge it to be ſloth or cowardiſe, that he was not more apt to hearken, but rather prudent warineſſe. Decipi non poteſt, qui non est facilis audire. He is hard to be deceived, that is not eaſie of belief. The ſimple believeth every word, but the prudent man looketh well to his going, Prov. 30.6.
Peritia eſt, non ſegnities, quum ſenſum miles veteranus accendit. It ought to be eſteemed wiſedom or skillfullneſſe, when an experienced ſoldier doth ſtir up, and awaken his ſenſe to looke before he leap. He was not apt to be raſh in undertaking, but what ever he undertook for the ſervice of his country, he was reſolved to go thorough with it, with all faithfullneſs and integrity, profeſſing himſelf ready to looſe all, but a good conſcience. Yet even then when others were cenſuring of him, he was not wanting to do his country good, and that in ſuch wayes, as were more ſafe and ſure. And doubtleſſe a wiſe patient will preferre the leyſurely working of a skillfull Phyſitian, in a way that is ſafe: before the violent attempts of ſuch as may pretend to a ſpeedier cure. As knowing that violent actings are even hazardous. and doe but ſeldom proſper.
In his relations to his family, friends and neighbours, he was not wanting in any reſpects that might belong unto them.
As to his compaſſionating of, and liberality towards the poor in relieving them in their neceſſities; I cannot deny him this teſtimony, that in requeſts of that nature, I have not only obtained what I deſired, but alſo thanks for the motion.
His ſobriety, temperance, and moderation in his health, his meekneſſe, and patience in his ſickneſſe, were known to all that converſt with him.
In a word, he was ſuch a one as deſerved to be honoured in his life, and to be lamented in his death.
Be therefore ſenſible, all ye his relations, and lament your loſſe.
Children, you have loſt a dear and tender father; who (as his expreſſion was) feared nothing more, then that he ſhould love you too much. Brethren and ſiſters, I nead not mind you, who may be apt to be more then enough ſenſible of the reality and conſtancy of his love towards you, and delight in you, even unto the laſt.
Kinred, and friends, and neigbours rich and poor, I need ſay no more, but that you have loſt a great friend, and truly that is a great loſſe.
Servants, you have loſt a maſter that loved you while he lived, and was not unmindfull to make ſome proviſion for you when he was preparing for death.
I ſhall adde no more but this, The Church hath loſt a generous and an uncorrupted patron, and his country a conſtant and a faithfull patriot.
But yet if any there be that ſhall be ambitious of adding to their own praiſe, by detracting from his, or of extenuating their own errours, by aggravating of his. I know detractors may be apt to mutter and whiſper ſaying, it were well if all this were true, and it were well if ſomthing elſe were not true. And why are not his failings cenſured, as well as his virtues praiſed?
Such I ſhall anſwer as our Saviour doth thoſe importunate Jewes, who were ſo ſevere in demanding juſtice upon others. He that is without ſin let him cast the firſt ſtone at him, Joh. 8.7. There is no doubt but he had his failings and ſins, yea and if you will hear and believe him bearing witneſſe againſt himſelf, They were many and great. But yet this is the manner of Gods proceedings,1 Cor. 11.31 ſuch as judge, and condemn themſelves, ſhall not be judged, nor condemned of the Lord. And ſhall mortall man be more juſt then God? ſhall a man be more pure then his maker? Job. 4.17.
Yea but peardventure ſome good men may be troubled, becauſe he did no more good.
Brethren, It is deſireable that good ſhould be done by others. But it is more profitable for us to be found doing of good our ſelves. I have ſaid, that I have often found him ready to do good, and willing to communicate; and had the Lord given him but a little more time, I have reaſon to believe that he would have done much more good; and that he did no more I cannot but in part impute the blame unto my ſelf, in that in ſome reſpect I had not been his remembrancer more ſeaſonably.
The truth is, in great men, it is ſomething to find ſome good, and not rare to find much evill; their actions are ſubjeſt to many obſervers, if they do well they loſe no praiſe, if they do evill no reproach. If Jeroboams ſon, hath but ſome good thing found in him towards the Lord God of Iſrael, it is not forgotten. Be you therefore perſwaded, to be alwayes doing of more good your ſelves, leſt you ſhould be found guilty of the ſame neglect you condemn in others. And intreat the Lord with all earneſtneſs, that whereever he gives a large eſtate, he would alſo give a large heart, or elſe, it is but in vain for us to looke for a large hand.
I hope that which hath been ſpoken may be of ſome uſe for the ſupport of ſuch, as are mourning over their dead. But yet if any ſhall exceed, the laſt obſervation raiſed from the text, relatively conſidred, may be of ſome advantage to them; Which is this
When any are apt to exceed in mourning over their friends dead body, wiſhing it might be reſtored again to life temporal: It is ſeaſonable to mind them of the moſt effectual meanes of raiſing up their own dead ſouls unto life ſpiritual and eternal.
Thus dealt Jeſus Chriſt with Martha here, ſhe is ever minding, and ſpeaking of the death of her brother, and of the raiſing up of his body. And Chriſt takes her off to a more ſerious and profitable conſideration, of the ſpirituall (and in ſome reſpect) dead eſtate of her own ſoul, and of the meanes of quickning and raiſing it up to the perfection of life, ſpiritual and eternal.
And believe it this is the greateſt concernment we have to look after, even the reſurrection of our ſouls: and to that end we are to lay hold upon Chriſt by faith, which is the only means of raiſing up and quickning dead ſouls. He that live and believeth in me ſhall never die. Believest thou this, ſaith Jeſus Chriſt to Martha. Thou heareſt that Chriſt is the reſurrection of the body, from death temporall, and of death ſpiritual, and eternall; and that he that believeth in him ſhall never die, but doeſt thou believe? Believeſt thou this?
What would it have availed Martha, if Chriſt ſhould have raiſed up Lazarus, his dead body frow the grave, and have left her own foul to lie dead in ſin.
And what would it availe us if Chriſt ſhould now raiſe our dead friend to life temporall, and not raiſe our dead ſouls unto life eternall.
Let us ſtirre up our ſelves to take hold on God; let us live the life of faith, and we ſhall be ſo far from being over grieved, at the death of our friend, that we ſhall joyfully entertain our own. We ſhall be as willing to leave the world, as the tired mariner is to leave the ſea, after he hath been ſpent with the tediouſneſs of a long & dangerous voyage, after he hath paſſed many a painfull day, and tedious night, and bitter ſtorme, with much longing expexctation, and yet ſees no land. If at length he once more comes within ken of that his whiſhed ſhore, how is he then ready to leap for joy; and to cry out with him in the poet.
Italiam, Italiam, primus conclamat Achates.Virg. Aneid. l. 3.
Oh my friends, my companions, be of good chear, behold, I ſee, I ſee that ſo long lookt for and deſired ſhore. Behold yonder is the place of our reſt, the habitation of our parents and wives and children, and kinred, and friends, It ſeems to me as if I ſaw how they rejoyce at our arrivall, Oh ſlack not, but haſt that we may be in their boſomes. Even ſo is it with the dying believer, he is come within ſight of heaven, and is ready to cry out with Steven, even then when his enraged enemies were round about him, and that cut to the heart, and gnaſhing on him with their teeth; He can then cry out and ſay (looking up ſtedfaſtly unto heaven) Behold I ſee the heavens opened, and the ſon of man ſtanding on the right hand of God. How willing and cheerfull is he to bid the troubleſom, inconſtant and envious world adieu, being now ready to enter into that haven of reſt, the armes of his ſaviour.
Let us be ſound and ſtedfaſt in the faith, let us be ſervent in charity, conſtant lively, and a bounding even to the full aſſurance of hope; Let us live in a conſcionable, and cheerfull exerciſe of every grace, and let patience have her perfect work: for aſmuch as we know in ſo doing our labour will not be in vain in the Lord. This will evidence that we have our part in the firſt reſurrection, and bleſſed and holy are ſuch, for over them the ſecond death ſhall have no power.
FINIS.