THE DECEASE OF LAZARUS CHRIST'S Friend. A funeral Sermon ON John. Chap. 11. Vers. 11. Preached at the burial of Mr. JOHN PARKER Merchant and Citizen of LONDON.  
By THO. GATAKER B. of D. and Rector of Rotherhith.  
LONDON. Printed by E. G. for Edward Brewster, and Fulke Clyfton, and are to be sold at the Bible on Fleet-bridge, and on New-Fishstreet-Hill. 16●0.   

TO THE RIGHT virtuous and Religious Gentlewoman, Mrs. Joan PARKER, the Relict of Master John Parker lately deceased.  
HAving been, with much importunity and renewed reqests, 
a Qotidian●●onviti● es flag●tatu●● Fa●iu● Instit. pr●f.  incessantly solicited, by divers, who either had themselves heard, or from others heard of, what was delivered at the enterrement of your late wor●hy Consort, and either had known him in his life time, or taken notice of his course of life then related, to make that more public, that was then uttered, in the audience but of a few to speak of, and by reason of the lowness and feebleness of my voice, of the fewer; I was at length overwrought (though having formerly no such purpose) to condescend thereunto: the rather hoping that his exemplary course of life and carriage, with the good effect and comfortable issue of it, might be a means, through God's blessing working together therewith, to invite, incite, allure and win others to the like. Experience teaching, that 
b Vivi●ur exemplis. Nec tam imperio nobis opus est qam exemplo. Plin. Paneg. ●lus succendunt exempla. qàm praedicamenta. Gregor. Dialog. l. 1. prae●. & qi praeceptis non accenduntur, exemplis saltem excitantur. Id. moral. l. 9 c. 43. Plerumque ad exercenda bona opera, aliena nos utiliter exempla persuadent. Ib. l. 22. c. 7. & grex, qi pastoris v●c●m mor●sque seqitur, per exempla melius qam perverba graditur. Id. de Past. l. 2. c. 3. Facilius suadent exempla qam verb●. Ambr. in 1 Cor. 14  man's nature is of itself more prone to walk by example then by rule; and to follow precedents rather than precepts. Those also having this advantage of these, that 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Probl. lib. 18. q. 3. Longum e●st iter per praecepta; breve & essi axe, per exempla. Senec. Epist. 6. Insuevit ●a●er optimus hoc. me, u● fugerem, exemplis ●i●●orum q●que notando, Formabat dictis puerum sic, sive j●bebat ut f●ce●em qid, sive vetab●●. Flac. satire. 4.  they show not only what things are enjoined, and how things enjoined may be done; but they 
d Admonetur audi●●aetas omnis, fi●ri posse qod factum est● Cypr. ad Donat. Melius homin●s exemplis docentur; qae in primis hoc in se boni habent, qod approb●●t ●ieri posse qae praecipiunt. Plin. in Paneg. Sermo qidam vivu● & efficax exemplum ope●is est, ●acilè pers● adens q●d intendimus, dum factibile probat esse qod suademus. Bern. de Resur. 2. Adjuvari se ex●m●lis exoptat humana in●irmitas, qo facilius ipsa etiam nunc faciat, qae alios secisse ante cognosca●● Salvian. contr. Avar lib. 3. Ex aliorum enim factis fieri posse credunt, qod fo●te dum putant fieri non posse, pigrescunt. August. Epist. 134.  take away also that common counter-plea of impossibility, which against all exhortation and admonition is by the multitude usually objected; by showing, that such things as are required of them, are no other than have been done by 
e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Acts 14.15. Ia●es 5.17.  men like themselves; and may therefore be done by others also, and among others 
f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. M. An●on●n. l. 6. Sect. 19 Tes●es suos contra nos Dominus ins●a●r●t, eum bora qae f●cere ipsi negligimus. ad correptionem nostram, ab a●iis facta demonstrot: ut in recti tudini● appe●i●u nil sibi mens nostra di●si isle aes●imet, qod ante peragi ab aliis videt. Gr. Mor. l. 9 c. 43. Nescio qo modo amplius ad c●o●it●tē excitamur, per fidem, qâ cred. mus vixisse sic aliqen; & spe● qa nos ●oque ita posse v●vere, qi homines sumus, ex co qod aliqiho●ines ita vixerunt, mi●i. ●è desp●ramus. A●g. de Trinit. l. 8. c. 9  by themselves, if they will but as those before them have done, endeavour and enforce themselves thereunto. I remember a good saying of a Reverend Divine now with the Lord, that 
g Mr. William Bradshaw in his Meditations on Christ. Tempt. MS.  a good great man is a great Moat in the devil's Eye: for that the exampls of those that are in eminent places, as they are 
h Matth. 5.14. Tu to totius medio telluris in o●●e Vivere cognoscas: cunc●is tua g●ntibus esse Fac●a palam: nec posse dari regalibus unqam secretum viti●. Nam lux al●issima fati occultum nihil esse s●nit, latebrasque per omnes Intrat, & abst●usos explo●at fan are●●ssus. Cla●dian de honour. Coss. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Herodim. l. 4. Perluc●t omne regi●e vitium domus. Sen Agam. 2.1. Tibi nullum secret●m liberum est: in mult● l●ce fortuna ●e posuit. Idem ad Po●yb. c. 25. Nost●os motus ●auci sen●i●nt: ●ibi non magis qam so●ila●ere conti●gi●: multa circa te lux est: omnium in istam conv●rsi oculi sunt. Id●m de Clem. l. 1. c. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Greg. Naz. in Patr. Qi m●gro imp●rio praed●●i in excelso aetatem agunt, corum facta cuncti mortales novere. Sal●st. ad Caesar Ad ●e oculos auresque tra●is: ●ua facta notamus. Pedo ad Liv.  more eyed of others, so 
i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Basil. apud Anton. ●●l ss. l 2 c. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Nicet. in Al●x. Comn. l. 2. c. 4. Vua principis censura est, aeque perpetua. ad hanc dirigimur, ad hanc convertimur. Flexibiles qamcunque in partem d●cimur a princ●p●: atque ut ita d●●am, se●ac●s s●mus: huic enim cari, huic prob●ti ●ss● cupimus: q●d d●ssimiles ●rust● asperant. Plin. paneg. Rex veli● honesta, ne●o n●n ●adem v●l●t. Se●. Thyestes 1.1. nam totus componitur orbis Regis ad exemplum; nec sic inflect●re sensus Humanos edicta valent, qam vi●a regentu. Claud. ut sup. R●ctè facere princeps s●os sacie●do docet. V●lleius Hist l. 2. & contra, Vitia principes non selum ipsi concipi●●, e●iam in civi●a●es infundun●; plusque exemplo qam pecc●to n●cent. Cic. de leg. l. 3.  they draw the more after them, either to good or to evil. And I may well add, that a r●ligious rich man is likewise (Witness blessed 
k Job 1.10.  Job) a great Moat in the devil's Eye: not only because such an one, having his heart enlarged answerably to his hand, may 
l Job 29.13, 15, 16. & 31.16, 20.  by his bounty and beneficence do a great deal the more good, and that 
m Gal. 6.10.  where the devil lest liketh: but because also in such it is made to appear, that by honest courses and 
n Prov. 10.22.  God's blessing upon them, men may attain unto wealth, as well as by fraud, deceit, extortion, oppression, and such indirect ways, as 
o Hab. 2.9, 12.  most strive to raise and advance their estates by, and 
p Varo, regustatum digito terebrare saelin●● Contentus per●ges, si vivere cum Iove tendis. Pers. sat. 5. hoc est, qod Flac. l 2. Sat. 4. S●mp●r p●uper eri●.  without which they think wealth cannot possibly be compassed. Yea, let me add in the third place, that a religious industrious man (and yet I see not well, 
q Ephes. 4.28. 1 Tim. 5.8.  how they can be severed) is a great Moat in the devil's Eye. For that by his● aven and wise practice such an one maketh it manifest, that a man may well serve God in a constant course, and yet follow also the duties of his special calling; and that there is therefore no such necessity, as many, on either side faulty, pretend, of neglect of the one, if the other be diligently attended; but that 
r 1 Cor. 7.20, 24. ubi vo●atio duplex, in qâ, ad qam  both of them may have their due time and place, without interfering or justling out either of other, as the 
s 1 Thes. 4.11. 2 Thes. 3.7, 12.  rules both of reason and Religion require. The common, yea, almost general abuse of the times, might well require me to add, that a sober and temperate, as well as a religious (and yet 
t Ephes 5.18. Rom. 13.13, 14●  what Religion can be, where excess reigneth?) but yet, that a sober and temperate Merchant or Tradesman, may well be reckoned among those moats, that disturb the common adversary's eye: since that by such it appears, that men may have ordinarily, in orderly manner, mutual commerce, trade, and traffic either with other, without 
u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ut Athen. dipnos. l. 11. Persa●um ritu, qibus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. vid. Plut. Sympos. l. 7. c. 9.10.  beating every bargain they make over a Wine-pot, and concluding it with brains equally distempered on either side. In these therefore and divers other respects, I supposed the example of this our worthy friend and faithful servant of Christ might be useful to many: and was in that regard the rather induced to satisfy the desire of those, that so instantly pressed me in it. Which having once concluded on, I knew none fitter to address it to, then to yourself; who had chief interest under God in him, 
x G●n. 2.24. 1 Cor. 7.4.  by God's own ordinance, while he lived; and may with fairest title and plea lay best claim to the memory of him now deceased. To you therefore, beloved in our common Saviour, I tender it to remain by you; for myself, as a monument of mine entire a●fection to him, who is now with the Lord, and to his surviving for him; for yourself, as a memorial of what a precious jewel it pleased God sometime to possess you of, and to grace you with: yet not thereby to renew your grief for your temporary loss of him, (if it may be so termed, when he is but, as 
y Philem. 15. decide an●us ●s● tibi, q●si absens, n●n q●si 〈◊〉: u● illum expectare, n●n amisisse videa●is. H●er. de N●p.  he saith of Onesimus, gone from you for a time, that you may after a while again receive him and enjoy him for ever) joined with his eternal and incomparable gain; but 
z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Basil orat. 5. Ne doleas, qod talem amiseri●; s●d gaudeas q●d t●lem habueris. Hi●ron. in Nepot. Non ●oeremus, qod ta●ē amisimus; sed gratias agimus, qod habuimus, imò habemus. Idem in Paul. Non contri●lor, qod accepisti; s●d ago g●a●tias, qod dedisti. Idem ad Julian. E●si dolemus ablatum, non oblivis●imur tomen, qod datu● suit: gratias agimus, qod habere illum meruimus, qo carere in tantum non volumus, in qantum non expedit. Bern. in Ca●t. 26. & de Humberto Ser. 110. Tulisti, q●niam tuus erat. Nec pro nobis, qibus ille sublatus est, murmurandum; magis gratias agendum, qod tam di● concessus est ●obis.  to mind you of his goodness who bestowed him upon you, and of thankfulness to him for the continuance of such a favour so long unto you. So beseeching God abundantly to bless you, and all yours and his, with all spiritual blessings and sweet comforts in Christ, I take leave, and rest  
Yours ever in all Christian office, THO. GATAKER.   

THE DECEASE OF Lazarus Christ's Friend.  John, Chap. 11. Vers. 11. Our Friend Lazarus sleepeth. 
THey are the words of our Saviour Christ, more covertly intimating that to his Disciples, which presently after he telleth them in plain terms; to wit, 
sum.  Lazarus his decease. And they need no curious Analysis; for the sentence is but short; nor large explication; for there is nothing in them ambiguous, but what our Saviour himself in the words following explaineth.  
In them we may consider; 
Branches 2.  

1. The person spoken of: 
1.  and  

2.  2. His present estate and condition.    

Branch 1.  The person spoken of is described; 


Person. his 1. Name.  1. By his name; Lazarus, or 
a Ita Tertullian de idolatr. c. 13. & Prudent. hymn● de exeq. Vide Rigalt. ad Ter●.  Eleazar. For 
b Drus. ad voc. Hebr. N. T●  all is one: and it ●ignifieth one whose aid God is.  

2 Relation.  2. By his relation to Christ, and his Disciples. Our Friend.    

Branch 2. Condition.  His present estate and condition is expressed in a metaphor. He sleepeth. That is, as our Saviour himself by and by after expoundeth it, 
c Verse 14.  He is deceased, he is dead.  

Points 5.  From the words thus opened, these Points of instruction offer themselves unto us.  


1.  1. That every faithful one is one of Christ's friends.  

2.  2. That every friend of Christ, is a friend of those also that are Christ's.  

3.  3. That Christ's friends die as well as others.  

4.  4. That death, to such especially, is but as a s●●epe.  

5.  5. That this their friendship never faileth: it surceaseth not in death, but surviveth their decease.   

Point 1.  And of these in order, as God shall enable, and the straits of time permit.  
First then,  

* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Cl●m. pro●rep●. I●ter b●●●s viros & Deum amiciti● est. S●nec. de provid. cap. 1. q●nqam negare h●c videatur Arist. Eth. magn. l. 2. c. 11  Every faithful soul is a friend of Christ.  
Every true Christian is one of Christ's Favourites. It is the usual style of Abraham, 
d ●om. ●. 11.  the Father of the faithful; God's friend. 
e 2 Chron. ●0. 7.  To Abraham thy friend: saith Jehoshaphat to God. And, 
f Es●y 41●●.  ye seed of Abraham my friend; saith God to his people. And, 
g James 2.23.  Abraham, saith S. James, believed God; and he was called God's friend. So here, of Lazarus, a son of Abraham, Christ's friend. Our friend Lazarus, saith our Saviour. And to his Disciples elsewhere in general, 
h Luc. 12.4.  I tell you, my friends. And, 
i John 15.14.  ye are my friends. 
k John 15.15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Clem. S●rom. l. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ib. l. 7. Potest ergo & servus esse & amicus, qi servu● est bonus. Aug. in Ioan. 85. Qos amat, amicos habet, nonservos, amicus fit de magistro, neque enim amicos discipulos diceret, si non essent. Bern in Cant. 59  No more servants, but friends.  
This will more clearly appear unto us, 
Reason 1.  if we shall consider, what the common nature of friendship or amity is.  
Friendship is defined, 
l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Ethic. Nicom. l. 8. c. 2. & l. 9 c. 5. Amor, sive benevolentia mutua, non la●ens.  A mutual love manifested: or, more largely, A mutual love and affection between party and party, manifested by some means from either to other. And such is there between Christ and the faithful.  
1. 
Branch. 1.  There is 
m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Aristot. Rhetor. l. 2. c. 4. Amicitia est voluntas erga aliquem rerum bonarum illius, ipsius causâ qem diligit, cum ipsius pari volun●ate. Cicer. de Invent. l 2.  a mutual love and affection required unto friendship. And such there is between Christ and the faithful. For 
n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Christ loveth them; and they love him.  
He loveth them. 
o Ephes. 5.28.  Christ loved his Church; saith the Apostle S. Paul. And 
p Apoc. 1.5.  to him that loved us; saith S. John: and they love him. 
q John 16.27.  My Father, saith he, loveth you, because you love me: and, 
r 1 John 4.19.  we love him, saith S. John, because he hath loved us. And again, 
s Prov. 8.17.  I love them, saith he, that love me: and, 
t John 14.21.  if any man love me, the Father will love him, and I will love him too. So that 
u Benè igitur ratio accepti a●que expen●i inter nos conven●. Tu me amas, ego te amo: meritò id fieri ut●rq●e existimat. Plaut. Mostel. 1.3.  there is no love lost between Christ and his. 
x Ej●s amor nostrum & praeparat & remun●rat. Bern. de dilig. Deo. cap. 3. Et nostrum libenter, qem praecessit subseqitur. Idem. Epistol. 107.  He loveth them first: and they love him, because he loveth them: and again, he loveth them the rather, because they love him. Sweetly therefore Bernard; 
y Nemo se di●●idat ama●i, qi j●m amat. Q●modo enim redamare pigebit, ●qi amavit necdum ama●tes? Bernard. Epist. 107.  Let no man, whose heart can truly testify for him, that he loveth Christ, make any doubt but that Christ loveth him. For how can he choose but love thee, when thou lovest him, 
z 1 John 4.10.  who loved thee then, when thou lovedest not him?  

Branch 2.  2. Unto friendship is required, that this mutual love and affection between party and party be manifested from either to other. And so is it also between Christ and the faithful: the love and affection they bear either to other is by them mutually made manifest from either to other. 
a John 10.14.  I know mine, saith our Saviour, and am known of mine● I know them, and they know me. I know their love to me. 
b John 21.15.  Lord, saith Saint Peter to our Saviour, thou knowest that I love thee. And 
c 1 John 4.16.  they know my love to them. 
d ●Gal. 2.20.  He loved me, saith the Apostle: and, we know, saith Saint John, the love that God beareth to us. And, 
e E●hes. 3.18, 19  that with all the Saints, ye may know the love of Christ, saith S. Paul again. Yea, he hath manifested his 
f John 15.13. Rom. 6.8.  matchless love to them, by what he hath done and endured for them: by giving himself for them, 
g Ga●. 2.20.  He loved me, saith the Apostle, and gave himself ●or me. And, 
h Eph. 5.25.  Christ loved his Church, and gave himself for it: and making a bath of his own heartblood, to bathe their souls in, for the curing and healing of them. 
i Ap●c. 1.5.  He loved us, saith S. John, and washed us from our sins in his blood. Besides that, he hath given them his Spirit, for this very end, to 
k Rom. 5.5. 1 John 4.13.  seal up his love to them, and 
l 1 Cor. 2.12.  to make them know what, out of his love to them, he both hath done, and will further do for them. And they manifest and testify their, though far meaner, love to him, by their diligent observance of him, and dutiful obedience to him; by 
m John 14.15.21, 23.  keeping his commandments, and 
n John 15.14.  doing whatsoever he enjoineth them.  
Again, 
Reason 2.  there is a solemn league of amity between Christ and the faithful. Just such as that between Jonathan and David. For as they 
o 1 S●m. 18.3, 4. Q●modo Glaucus & Diomedes in amicitiae ●ospit●litatisque mutuae ●esseram, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Homer. ●l. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  to confirm that league of amity mutually between them, changed apparel one with other: Jonathan took David's raiment and put it on himself; he took his own garments and put them upon David; So our blessed Saviour Christ hath changed apparel with us (a 
p 2 Cor 8.9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  sorry change indeed to himself, though advantageous to us) hath taken and put on himself our garments, not 
q Heb. 1.16.  our nature alone, but even the sorry rags of it, 
r Heb. 4.15. Rom. 1.3.  our infirmities, by participation, and 
s Esay 53.4, 5, 6. 2 Cor. 5.21. 1 Pet. 2.24.  our iniquities also, by imputation, and he hath taken his own raiment and put it upon us, 
t 1 Cor. 1.30.  the rich robe of his merits, and the royal robes of his holiness and righteousness; 
u Rom. 3.24, 25.  by imputation, unto justification, the one; and 
x John 1.16.  by participation, for our sanctification, the other.  

Reason 3.  In a word, 
y Heb. 3.14.  he hath bestowed himself upon them; and 
z 2 Cor. 8.5.  they have given up themselves unto him. So that 
a Cant. 2.16.  he is not more his own now, than he is theirs: 
b 1 Cor● 3.23.  nor are they now more their own, than they are his. And what nearer or more intimate amity can there be then this?  

use 1. for Information.  Now the use hereof may first be for information, to inform us of the most high and honourable estate and condition, of every faithful soul, of every true Christian: he is a friend of God, he is a favo●rite of Christ. It is noted as a special, yea a singular honour, in Zabud the son of Nathan the Prophet, that 
1 Kings 4.5.  he was the Kings, to wit, King Solomons, friend. But behold 
d Matth. 12.42.  a greater than Solomon here: and a greater honour therefore then King Solomon's favour was able to afford. Every true hearted Christian, be he never so mean, be he never so contemptible in the eyes of the world, (for 
e 1 John 3.2.  this dignity of theirs, worldly men cannot see, the world is not aware of) is, 
f John 15.15.  not a servant only, (and yet were that honour enough; it is that the Apostle prefixeth before divers of his Epistles, as a matter of no small credit to him, 
g Rom. 1.1. Philip. 1.1. Tit. 1.1.  Paul a servant of Jesus Christ) but a friend and favourite of him who is 
Apoc. 19.16.  King of Kings, and 
l Matth. 28.18.  Lord of Heaven and Earth: than which what estate can be more high or more honourable?  
A second use may be for exhortation, 
use 2. for Exhortation.  to incite every one of us to labour to be of the number of those, whom this dignity, belongeth unto. 
k Prov. 29. ●6.  Many, yea 
l Prov 19.6.  every one, saith Solomon, seeketh the face, 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●Facies pro f●vore & gratiâ Hebraeis passim. Num. 6.25. Psal. 4.6. & 80.3, 7, 19 & 105.4.  that is, the favour, of the Prince, of the Ruler. And indeed what will not men do and endure, if there be any hope or possibility, as they conceive, of success, to insinuate themselves into the favour of great ones? creep on all four, as 
m 1 Sam. 14.13.  Jonathan to get up the Rock, 
n Obsequio gr●ssare,— & leniter in sp●m Arrepe officiosus. Pers●a atque obdura: seu ●ubra canicula findat infants statuas, seu pingri tentus omaso Furius hyber●a● ca●â nive conspuit Alps. Flac. Serm. l. 2. Sat. 5.  debase themselves to the lowest and meanest services that may be, attend them with neglect of their own affairs and themselves. And why should a man than think any thing too much to do, too hard or harsh to endure, though it be to 
o Matth. 16 24. Luke 9.23.  the denying, forsaking, and abandoning of himself, (as 
p Matth. 16.25.  there is no way indeed but this to save himself) 
q Phil. 3.8.  for the endearing of Christ to himself, for the winding of himself into the favour and friendship of Christ. For alas, what is the greatest favour of the greatest Monarch in the World without this? or what is the greatest favour of the greatest on earth unto this?  
For first, 
Difference 1.  Prince's favours are fickle. A man may be in favour to day, and out of favour the next day: and so 
r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Qui summus bodiè cr●s futuru● nullu● est.  aloft now, and as low as the lowest to morrow; yea, or sooner than so. 
s Lubricu● est secundu●●pud regem l●cus.  The second place in Court, said 
t Plati●● in P●●. 2.  AEneas Silvius sometime, is a slippery place. Yea, as it is 
u Aul● cul●en lubricum. Senec. Thyest.  slippery, so they that hold it, if they slip and fall (as 
x Confragosa in fastigium dignitatis via est. Non in lubrico tantum illic statur, sed in praerup●o. Sen. Ep. 82. & de tranq. c. 10. Quae excelsa videntur, praerupta sunt. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plut. Symp. l. 2. c. 1.  soon they may) 
y Psal● 73.15, 18.  they come down with a witness, 
z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. N.Q. apud Stob. c. 105.— Ex alto magna ruina venit. Catale●●. Vi●gil. Et gravius summo culmi●e missar●unt. Maximin. Eleg. 1.  they fall heavy; their downfall is very dismal and dreadful. We have an example of it in 
a Est●er. 5.11.12. and 7.9.10.  Haman: I cannot stand to relate it: you may when you will, read it. Yea, I need not to relate it. For who is ignorant of it, that hath read, or heard read or told the story of Queen Esther? And this may befall those that are in favour with Princes, though they be never so faithful unto them, never so careful to please them. But Christ's favour is not fickle: it is constant, it is permanent. 
b John 13.1.  Whom he loveth once, he loveth ever. Do thou 
c Deut. 4.4.  cleave close to him; and he will never leave thee: 
d Apo●. 2.10.  be thou faithful to him; and 
e Heb. 13.5.  he will never forsake thee, 
* Psal. 89.32.  he will never break his faith with thee.  

Difference 2.  again, Princes favours are no sure shelters. The greatest favourite may be slain in his sovereign's eye, at his sovereign's feet. Alas, 
f Psal. 146.3, 4.  how can they save them, when they cannot secure themselves? 
g Dominus est vitae tuae● qisqis contempsit suam. Sen. Ep. 44.  Any one is Lord of their life, who sets light by his own life; unless the Lord be pleased to protect and afford them shelter against such. But Christ's favour is a sure shelter. For 
h Esay 63.1.  he is able to save; 
i Psalm. 68.20.  to give issues against death; 
k Ier. 1.19.  to preserve his from death; to protect them so in death; that 
l John. 8.51.  though they die, yet they shall not die; though 
m Luke 21.16.  they be slain, yet there shall 
n Luke 21.18. ●t Acts 27.34. 1 Sam. 14.45. ●Sam. 14●11. 1 Kings 1.52.  not an hair's harm befall them; and to save them everlastingly after death. For 
o Heb. 7.25.  he liveth for ever, to save perfectly all those that be his.  
A third use may be for comfort, 
use 3. for Consolation.  consolation and encouragement, to every faithful soul, to every true Christian. For hast thou Christ to friend? 
p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. O est. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. N.Q. apud Suidam. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. Herc. fur.  Thou needest fear no evil; thou n●edest dread no enemy. Thou mayest well rest upon him for matter of provision: thou mayest well rely upon him for matter of protection.  
1. For matter of provision. 
q Philem. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Fyth●g ap. Laert.  
Branch 1. for Provision.  For all is common among friends that are 
r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Euripid. Androm. Consortium rerum omnium inter nos facit amicitia, in commune vivitur. Sen. Ep. 48. Non, mebercule, ●am mea sunt, qae mea sunt, qam qae tua. Plin. l. 1. Ep. 4. No●●● qod tuum est, meum est● omne meum est autem tuum. Plaut. Trin. 2.2.  truly friends. And 
s 1 Cor. 3.22, 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Clem. Protrept.  if all things be Christ's; then all things are thine, if thou be his; and shall not be denied thee, nor detained from thee, 
t Psal. 34.10. & 84.11.  when thy necessity shall require them, and they may be for thy good. For well mayest thou reason here, as the Apostle of God; 
u Rom. 8.32. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrys. in Rom. Hom. 15.  He that spared not his son, but gave him up for us, how much more will he give us all things together with him? So of Christ; He that spared not himself, but hath given up himself for me, hath bestowed himself upon me, hath not denied himself to me, how can he refuse to afford with all unto me, whatsoever shall be requisite, either for my support here, or for mine eternal welfare and salvation hereafter?  
2. For matter of protection. 
Branch 2. for Protection.  Hast thou Christ to friend? Thou mayest well reason, as the same Apostle doth in the same place, 
x Rom. 8.31.  If God be with us; so, if Christ be with us, (for 
y Rom. 9.5.  Christ also is God) who shall be against us? as, 
z Si Deus co●●ra nos, qis pro nobis? Petr. Cellen. ep. 23. lib. 6.  if he be against thee, who can be for thee? so, 
a Qid tibi malipoteri● nocer●? aut qid tibi boni poterit deesse, si ●lle te diligi●, qi de ●ihilo cuncta cr●avit? Bern. in Caen. Dom. Qid timendum, si adsit nobis, qi purtat omnia? Hebr. 1.3. Idem in Psal. 90 conc. 1.  if he be for thee, who can be against thee? And thou mayest therefore, having Christ to friend, say confidently with the Psalmist, 
b Psal. 27.1  The Lord is my light, ●nd my salvation, whom should I fear? or of what should I be afraid? as long as he provideth for me, 
c Psal. 23.1. Hebr. 13.6.  I shall be sure to want nothing: as long as he protecteth me, I need not to fear any thing. 
d Psal. 23.3.  Though I walk, saith he, through the vale of deadly shade, I will fear nothing, so long as thou art with me. 
* ubi enim aut ●ecum male, aut sine 〈◊〉 bene esse poterit● Bern. in advent. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plut contr. Epicur.  For where can a man be in safety without Christ? or where can he be but in safety with Christ?  

use 4. for Caution.  A fourth use may be for Caution, to dissuade, yea, and deter men● from opposing or wronging any of the faithful. 
e 2 Sam. 18.12.  How fearful are men usually of offending a favourite? But all the faithful are Christ's favourites. 
f 2 Cor. 11.28, 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plut. de mul. amic.  How chary are men of the credit, welfare, contentment, safety, and indemnity of their friend? even as chary as of their own; yea, or more. What is more usual, then when we hear a friend traduced, or threatened, to say, 
g ●Rom. 16.4. 2 Cor. 7.3. & 12.15. Phil. 2.17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plato● in Symp. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. Iph. Taur. Dionysio caput Platoni ●bla●u●●●i●i●ami, m●●n prius, inqit Xenoc. L●eri, l. 4.  speak what you please of me; but forbear my friend: do what you will to me; but meddle not with my friend? And is not Christ think we, as chary, and as regardful of those that be his? Yes undoubtedly. These are those, in behalf of whom he giveth warning, and crieth, hands off; saying, 
g Psal. 10●. 15.  Touch not mine anointed ones. It is spoken 
h 1 Sam. ●4. 7. & 26.9.11.  of Kings, and that 
i 2 Sam. 22.51. Psal. 18.50. & 21.7.12.  in a special manner, and 
k Psal. 105.14.  unto Kings there in their behalf: as 
l Ch●ysost. Theod. Euthymius, Aug. Prosp. Hugo Card, Lyran. in loc.  the Ancients generally expound it. Doth thy conscience then tell thee; that such an one though never so poor a wretch, never so mean an abject, is a faithful soul, a good Christian, one that sincerely feareth God, one that truly loveth Christ? 
n Matth. 18 10.  take heed how thou wrongest him. Thou shalt be sure to hear of it again at one time or other, if thou dost. He hath Christ to friend: he is one of Christ's favourites, 
o Zech. 2.8. Psal. 17.8.  as dear unto him, as the very apple of his eye. 
p Ier. 2.3. Matth. 18.6.  Nor will he suffer any wrong offered in word or deed, unto any of his, to go unrighed, or unrevenged.  
A fifth use may be for trial and examination. 
use 5. for Examination.  Hereby than thou mayest try thyself, whether thou be'st a friend of Christ, or no, and one that hath Christ to friend. (For 
q 1 John. 2.4. Frustra nobis in ●o plaudimus, cujus mandata non implemus. Hieron. ad Iovi●. l. 2. Neque enim Christianus esse videtur, qi Christiani nominis opus non agit, cum nomen sine act● atque officio su● nihil sit. Salvia●. l. 4 c. 1  every professed Christian is not by and by 
r Omne, amici, & omnes inimici● omnes necessarii, & omnes adversarii. Bern. in Cant. Ser. 33.  Christ's friend. 
s Phil. 3.18. Qi Christianos se dicunt & Christo contradicunt. Aug. Ep. 171. Christiani in contum●liam & opprobrium Christi. Salvian. l. 4. c. 11.  There are some that so walk; and of professed Christians he speaketh; that they are enemies to Christ's cross, and to Christ himself consequently) If thou be'st a Lazarus; one that makest 
t Psal. 70.5.  God, not the World thine aid, and thy stay. If thou be'st an Abraham; or 
u Luke. 19.9.  a child at least of Abraham; one that 
x Rom. 4.12. Gal. 4.12. Rom. 4.16. Eorum enim filli dicimur, qorum m●res imitamur. Orig. in Ezek. 16●Vide Juvenal. Sat. 8.  walkest in the steps of the faith of Abraham, who is the father of all the faithful.  
But these things, you will say, are too general. 
use 6. for Admonition.  We will descend therefore to some particular notes in our ensuing discourse. And so pass we to the sixth and last use of this Point: which shall be for Admonition, to admonish us of the duties required of all those that profess or pretend to be in friendship and amity with Christ. 
x Prov. 18.24.  He that hath a friend, saith Solomon, must carry himself friendly. If thou wilt therefore have a friend of Christ, thou must be Christ's friend, (for friend and friend are Correlatives) thou must carry thyself as a friend unto Christ.  

Duties 4.  How is that? you will say.  

Duty 1. faithfulness.  First, thou must be faithful and loyal to Christ. For 
y Prov. 20. 6●  faithfulness is especially required of friends, and regarded in friendship. 
z Apoc. 2.10.  Be thou faithful, saith he, unto death. Nor speaketh he of the faith that we 
* Qam habe●us in Christum.  repose and put in him, but of the faith that we 
* Qam pr●sta●u● Christo.  yield and perform unto him.  

Notes 2.  But when are we faithful unto Christ?  

Note 1.  I answer. First, when we keep our heart and affections loyal and true to him, not suffering 
a James 4.4. 1 John 2.15, 16.  this wicked world, or any sinful lust (for these be the 
b 2 Sam. 15 6.  Absoloms that filch our hearts from this our David) to sway in our souls; nor our affections to be so set upon any outward thing, even such as we may lawfully love, 
c Matth. 10.37.  father or mother, husband or wife, child, friend, or acquaintance, or ought else whatsoever, that it should either 
d 1 Kings 11.1, 4.  withdraw our affection from Christ, or minish our love unto Christ, or 
e Luke 14.26.33.  that we should not be willing to relinquish it for Christ, if either 
f Licet pa●vulus ex c●llo pe●d●at nepos, licet sparso crine & ●usis v●stibus, ubera qibus ●e nutrierat, ma●●r ostendat, licet in limine pater jaceat, p●r calcatu● perge patrem: Siccis oculis ad vexillum crucis evola. S●lum● pietatis genus est, in hac re esse crudelem, Hier. ad Heli●d●r.  it shall stand between Christ and us, or he shall be pleased to require it from us.  
Secondly, 
Note 2.  then are we faithful to Christ, when we are affected as he is; when we love what he loveth, and hate what he hateth. For 
g Idem ●elle & nolle, ●a demum persecta am●ci●ia est. Sallust. in C●til. Hieron. ad Demet. Ennod. l. 6. Ep. 24●Sidon l. 5. Ep. 3. & 9 Minut. Octav. Apul. de Philos. Joseph. apud Cassi. an collat. 16. Ioan. Sari●b. polycra● l. 3. c. 4. P●t. Cluni. l. 4. Ep. 21. Fulb. Ep. 68  what is true friendship, but when men will and nill the same things? 
h Psal. 97.10.  Ye that love the Lord, saith the Psalmist, hate that that is evil. Whereupon Augustine; 
i Amas Deum? debes odisse qod odit. Aug ib.  dost thou love the Lord? thou must hate what he hateth. So art thou, or wouldest thou be Christ's friend? thou must love what he loveth; and hate what he hateth. And what loveth he? 
k Psal. 11.7. & 45.7.  He loveth piety, purity, mercy, charity, humility, sobriety, upright dealing, and the like. And on the other side, 
l Prov. 6.16.19. & 8.13.  he hateth profaneness, uncleanness, unmercifulness, uncharitableness, haughtiness, drunkenness, intemperance, falsehood, unjust dealing, and the like. If then thou 
m Zech. 8.19. Amos 5.15.  lovest, affectest, and labourest in the former, not so much because they conduce and are consentaneous to human society, (for so one may do that is no friend to Christ or Christianity) as because Christ 
n 1 John 3.22.  liketh and loveth them, and they make thee 
o 1 John 3.3, 7. & 4.17. Luke 6.35, 36.  like unto him: and 
p Prov. 8.13. Amos●. 15. Rom 12.9.  hatest the latter, not so much because they are contrary to civil society, as because Christ 
q Zec●. 8.17.  hateth them, and they make unlike unto him, 
r Colos. 1.10.  whom thou desirest to please, and to approve thyself unto; yea, whom thou endeavourest 
s 1 Cor. 11.1. Ephes. 5.1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Marcus Imper. ●p. Julian. in C●sar● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Iust. ad Diog● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Gr. Nys. de profess. Christ.  to imitate, and strivest to be 
t Rom. 8.29. Phil. 3.10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Marcus Imp. l. 10. c. 8.  like unto: knowing that 
u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plat. leg. l. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plat. ib. l. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Idem Lysid. qod & Arist. Eth. l. 9 c. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  likeness breedeth further liking and love: thou art then a true friend to Christ indeed. But on the other side, if thou canst not brook or abide, but hatest the former, which he loveth; and lovest and delightest in the latter, which he hateth and abhorreth; it is certain, there is 
u I●ter dispares ●nim mores non potest esse amicitia. Ambr. offic. lib. 3. c. 16. In taneâ morum discordia, qae potest esse concordia? ●ier. ad Nepot. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plato Phadr. Clem. Strom. l. 5. & Euseb. praep. l. 13. c. 13.  no friendship between Christ and thee, whatsoever thou Mayst profess or pretend to the contrary.  

Duty 2. Observance.  Secondly, if thou wilt show thyself a friend to Christ, thou must diligently observe him. Friends, we see, are careful to observe either other. Especially, if a meaner person have some great man to friend, how careful and sedulous will he be to observe and attend upon such an one? And it is expected he should so do. So we find in story, that it was the manner of those among the Romans that enjoyed the favour of any great ones, 
a Mane salut●tum venio, tu diceris ante isse salutatum. Martia. l. ●. Ep. 1●. Nec venit inanis rustici●● salutator. idem. l. 3. Ep. ●8. Mercenari●● salu●●tor circ●●volitat limi●● potenti. 〈◊〉, s●●●umque regis s●i r●●●●ribus a●gu●atur. Col●●●l. p●●●●at. l. 1.  to repair to them every morning, (that was 
b Prima salutan●es at● altera 〈…〉 art● l. 4. ●p. 8.  the first work they did, and 
c 〈…〉 c●●re●e, cu● pr●t●r li●●orem i●pell●t, & ire pr●●●pite●●ubeas● 〈…〉 Ne prior 〈…〉 3.  strived who should first do it) attend upon them so soon as they came forth, and tender themselves and their service unto them. In like manner, dost thou desire to maintain friendship with Christ? thou must diligently and constantly attend upon him in his ordinances, in public, in private: 
d Psal. 2●. 8. ● 27. 4●&●2.2. & 84. 2●&●22. ●●●  repair frequently to his house; attend at his threshold: (
e Prov. 8.34. Psal. 84.4.  he is a blessed man that so doth) 
f Col. 3.16.  invite him oft to thine house: 
g Luke 19.5. John 14.23.  he is not dainty of repair to the meanest of his: 
h Io●n 1.12. Luke 10.38, 39  he is willing to be entertained of us; and 
i Prov. 8.31.  delighteth in such invitements: especially take heed, how, when 
k Apoc 3.20.  he knocks at the door of thine heart by the ministry of his Word or the motions of his Spirit, thou either refuse or neglect to open unto him. 
l Ca●t●5. 2.6.  Such an oversight the Spouse committed, and she smarted for it, it cost her full dear. And 
m Exclusit. red●am? Ter. ●u●. 1.1  such unkindnesses oft make shrewd breaches between friends. Yea take heed of intermitting and letting fall thine usual and wonted resorts. 
n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. A●istot. Ethic l. 8. c. 5.  Intermission of intercourse breedeth strangeness between friends And such intermission of spiritual intercourse; may, though not cut off all amity, yet breed no small strangeness between Christ and thy soul.  
Thirdly, 
Duty. 3. Obedience.  our friendship with Christ must appear, as by our diligent observance of him, so by our constant obedience to him. 
o John 14. 15●21, 23, 24. Proba●io dilectionis ex●ibitio est operis, de dilectione conditoris m●ns & vita reqiratur, nunqam o●iosus est amor Dei, operator si est; sin operari renuit, amor non est● Greg. in Evang. 10. & been. de temp. 106. & can. Dom. q. 8.  If a man love me, saith our Saviour, he will show his love to me by keeping my commandments. And, 
p John 15.14.  you are then my friends, and manifest yourselves so to be, when you do what I enjoin you. Yea then indeed do we show ourselves, to esteem Christ our friend, and carry ourselves towards him as towards a friend, 
q 1 John. 5.3. Nil grave aut miserum est mihi, Qod re 〈◊〉 voluisse: ●u tant in impera. Oedipus Antigonae in Thebaid. ●. Minor huic est labour jussa exeqi, qam mihi j●bere: l●t●s imperia excipit. Senec. Herc. fur. 1.1. Facilia fiant cuncta charitati, ●uiuni Christi Sarcina levis est, qia ea una est Sarcina ipsa qae levis est, Dil●ctioni● 〈…〉 poterit esse grave diligenti? Aut enim non diligit qis, & ideo gravis est; aut di●●git, & gravis esse non po●est. Aug. de nat. & great. cap. 69.  when his commandments seem not harsh and grievous unto us: when 
r Ephes. 6.5, 7.  with heart and goodwill we serve the Lord Jesus, either in that we do for him, or for others at his request. That which a man doth lumpishly and heavily for a mere stranger, the same yet he doth readily and 
s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Liban. orat. 11. Non sunt onerosi labores amantium, sed delectant ipsi. Julian. de viduit. c. 21. Nonsentiunt amanies, qod laborant. Sed tunc ab eis plus laboratur, q●ndo à labore qisque prohibetur. Aug. de Matth. 16.24.  cheerfully for a friend. And that is it, that maketh 
t Matth. 11.30.  Christ's yoke seem so easy, and his load so light to his, that 
u Non omnibus sunt onerosa tolerantibus, sed tolerare nolentibus, gravia vel levia facit animus tolerantis. Sicut nihil est tamleve, qod ●i grave non sit, qi invitus facit: sic ●ihil est tam grave, qod non ei, qi id libenter exeqitur, leve esse videatur. Salvian. de provid. l. 1. c. 2. Facit praeceptum liber, qi facit libens. Aug. de great. Chr. l. 1. c. 13.  seem so unwieldy and so unsupportable to others.  

Duty 4. Patience.  Lastly, it must appear, as in matter of Obedience, so in matter of Patience; as in constant doing, so in patient enduring any thing whatsoever for him, even 
a Luke 14.26, 33.  to loss of liberty, limb, livelihood, and life itself too. For what would not a man do or endure for a dear friend? Or what hath he not done and endured for us? Yea, appear it must, not in patient only and quiet, but in willing and cheerful enduring, undergoing and going through with, whatsoever we may be called to suffer and sustain for his sake. 
b Gen. 29.18.  Jacob, though he served for Rachel some term of years, an 
c Gen● 31.38.42.  hard s●rvice under an harsh Master; by day parched with the heat, and by night nipped with the frost, yet he went cheerfully through with it, and 
d Gen. 29.20. Amanti enim nihil difficile. Cicer. de orat. perfect. Qid grave n●n leviter tolerat, qi amat? Greg. in 1 Reg. 12.  those many years seemed unto him but as a few days, because he loved her. So of the Apostles, Peter and John, two of Christ's faithful friends, it is said, that when they had been in the Jewish Consistory, not rated and reviled, nor threatened only, but 
e Act● 5.40.  beaten also, 
f Ac●s 5.41.  they went away rejoicing, that they 
g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oxymoron ●l●gantissimum. C●s●ub.  were graced so much as to be disgraced for Christ. And, 
h Rom. 5.3.  we, not rejoice only, but even 
i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  glory, in our afflictions; saith S. Paul, another of Christ's friends, and that in the name of the rest; 
k Rom. 5.5.  because the love of God 
l Rom. 8.39.  in Christ, and so 
m Rom. 8.35.  of Christ, is shed into our hearts by the Spirit that is 
n 1 Cor. 2.12. 1 John 3.24.  given unto us.  
In a word, what we do or endure for him, must come freely from us. 
o Amor Affectus est, non contractu●. Ber●. de dilig. Deo. Amicitia non est vectigalis, sed liberalis: virtus enim, non qastus est. Amb. Offi. l. 3. c. 16 & Cas●io. de amic. c. 2. Multum a beneficio distat negotiatio. Cleanth. Sen. de benef. l. 6. c. 13.  Friendship, as love the ground of it, is a free affection; not a trade or traffic for lucre and gain. 
p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Ethic. l 8. c. 5. & ibid. l. 9 c. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Idem. Rhet. l. 2. c. 4.  That is done by a man ●reely, that is done for his friend; it is done as for 
q {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Marc. Imp. l. 7. Sect. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ib. Sect. 32 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  himself: his friend 
r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Eth. l. 9 c. 4. Amicus alter ipse. Amb. desp. l 2. c. 7.  being to him as himself. 
s Benefi●iorum simplex est ratio, erogantur, non computantur. S●n. de benef● l. 1. c. 2. Interitura ●st rei ●a●tae dignitas, si beneficium me●cem facimus. lb. l. 3. c. 14●Beneficium virtutis est; & turpissimum id causâ ullius rei dare qam ut datum sit. Se intueri & commodum suum, i●lud non est beneficium, sed soenus. Ibid. l. 4. c. 3. Non est beneficium qod in qastum mi●●i●ur, hoc dab●. hoc rec●piam, auctio est. Ib. c. 14.  We must not stand to demand, or forecast with ourselves, as those profane ones in 
t Job 21.15.  Job, What shall I get or gain by what I do or endure? What shalt thou gain by it? sayst thou? It is gain sufficient, and so art thou to esteem it, that thou Mayst do Christ any service. A singular precedent have we of this freeness of disposition in that 
* Acts 9.16.  choice vessel S. Paul: 
u Phil. 1.20, 21.  I care not what become of me, saith he, so that Christ be magnified in me, be it by life or by death. For all the gain that I aim at both in li●e and death, is Christ: that is, to do service unto Christ, to bring glory unto him, as that 
x D. Ayray in loc.  Reverend Doctor of ours rightly expoundeth it. Yea as the Apostle, I may well say, expoundeth himself, where he telleth those of Ephesus at his taking leave of them, 
y Act● 20.22, 23, 24.  that he was going to Jerusalem bound thither by the Spirit, not knowing what might befall him when he should come thither: and howsoever from the Holy Ghost he was everywhere told, that bonds and afflictions there abode him; yet did none of these things trouble him, nor was his life dear unto him, he regarded not what became of him, so he might joyfully finish his course, and discharge the work of his ministry committed to him by Christ. That was all he de●ired, and all that he aimed at, to do service to his Saviour, to finish cheerfully his task assigned him by him. And the like disposition who so can find in himself, may assure himself that he is a true friend to Christ, and may build upon it, that he hath Christ to friend.  
And thus much for the first Point, that Every faithful one is Christ's friend.  
The second followeth, that Every friend of Christ, 
Point●.  is a friend also to those that be his.  
Lazarus, saith our Saviour, not my friend, but our friend, mine and yours too: as well mine as yours, and yours as mine. And 
a 1. John 1.3.  the communion, or society, saith S. John, which you have with God and Christ, ye have also with us.  
And so it must needs be. For,  
1. 
b John 17.21.  All the faithful are one, 
Reason. 1.  as in Christ, so with Christ. They are 
c Ro●. 12.4, 5.  all members of one and the same Christ's mystical body; 
d 1 Cor. 12.12. Caput & corpus, unus est Christus. Aug. de Trinit. l. 4. c● 9 & in Psal. 45. & de verb. Dom. 49. & 65. & de temp. 40. Bern. Ep. 190. Beda in Ioan. 17. Omnes sancti & fideles cum h●mine Christo sunt unus Christus. Aug. de pec. mer. & rem. l. 1. c. 31.  the head and the whole body making up but one Christ. Nor can a man be a friend●o the head, that is an enemy to the heart or the hand, yea to the heel or the toe, to the lowest and meanest member of the body. 
e Acts 9.4, 5. Non potest concordiam habere cum Christo, qi discordare voluerit cum Christiano. August. de verb. Dom. 57  Nor can he be in amity with Christ, who is at enmity with any member of that body, whereof Christ is the head.  
2. 
f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. A●ist. Rhet. l. 2. c. 4.  He that hath a friend must be a friend not to him alone, 
Reason 2.  but to his friends also. He therefore that is a friend to Christ, must be a friend also to them that are Christ's friends; and such are all the faithful; as hath formerly been showed.  
The use whereof may be,  
First, to admonish u● of our duty. 
use 1. for Admonition.  Do we profess ourselves to be of the number of Christ's friends? We must then be friends also to those that be his. We must show our love to him by our friendly disposition and carriage towards them; and that,  
1. In affection. 
Branch 1. Affection.  We must have 
g Rom. 12.16. Compatiamur affectu. Ambr. Offic. l. 3. c. 16.  a sympathy, a fellow feeling, and fellow like affection with them. 
h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Eth. l. 9 c. 4. & Rhe●. l. 2. c. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Friends rejoice in the good one of another, 
i 2 Cor. 2.3.  as in their own; they 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  grieve for the evils one of another, as for their own: and 
k Rom. 12.15.  so must thou, yea so wilt thou, if thou be'st a friend of Christ, 
l Esay 66.10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  rejoice with his when they have occasion of joy, 
m 2 Cor. 2.2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eurip. ●p●. Aul.  weep with them, when they have occasions of grief. Yea so it is with the members, as of the natural, so of this spiritual body, 
n 1 Cor. 12.26.  if any one be honoured, all rejoice ●●●h it; 
o 2 Cor. 11.29. Heb. 10.34. & 13.3.  if any one be afflicted, all sorrow and suffer with it. But how can we rejoice in the good of our Christian brethren, when we 
p 1 Cor. 13.3.  envy their welfare? How can we grieve with them in their grief, when we ourselves 
q Rom. 14.15, 1 Cor. 6.8.  grieve them, or are 
r Psal. 119.158. 2 Cor. 2.5.  causes of grief to them.  

Branch 2. Action.  2. In action: we must show our love unto Christ by doing good unto them. 
s Psal. 16.2.  O Lord, saith David, thou art my God, 
t Acts 17.25. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. Herc. f●●. Clem. Strom. l. 5. Plut. de Stoic. Contradict. c. 37. Ipse est Deu● tuu●, qi ●o● eget bonis tuis. Aug. in Ps. 80. Nec ille collat● eget, nec nos ei qic●am confer poss●mus. Senec. de ●●●●f. l. 4. ●. 9  thou hast no need of me; all my goodness, or well-doing, cannot reach unto thee. 
* Ps. 16.3.  But unto thy Saints that are here upon earth, to such as excel in grace and virtue, my desire and delight is to be doing good unto them. What I would, but cannot do unto thee, that for thee I do to them. So here, 
u Acts 3.21.  Christ indeed himself is in Heaven; nor can ought we do reach to him, nor hath he need of it himself. But in his stead he commends unto us his poor limbs here on Earth. 
x Mat. 26.11.  Me have you not always with you; but my poor● members you have, and you may do them good when you will. 
y Non eget miseriâ, sed eget misericordi●: non eget deitate pr●se; sedeget pietate pro suis. Salvian. cont. avar. l. 3.  Yea though he wanteth not himself, yet he suffereth want in them. 
z Mat. 25.35, 36, 42, 43. An non ege●, qi esurire, ●i sitire se qeritur● Salv. ib. 〈◊〉.  I was, saith he, naked, and a thirst, and a hungry, and sick, and restrained: and, 
* Matth. 25.40, 45.  whatsoever is done to them, it is done to him, and whatsoever is denied unto them, it is denied unto him.  
And hereby therefore we may well try and examine ourselves, 
use 2. for Examination.  whether we be indeed, as we profess, true friends unto Christ; if we show our love to Christ, by 
a Ga●. 6.10. 1 John 3.17, 18.  our beneficence and well doing to those that be Christ's. Which if we fail in, we fail in truth of affection to him, whatsoever we may pretend. For as the Apostle reasoneth, 
b John 4.20.  How can he love God, whom he never saw, that loveth not his neighbour, whom he daily seeth? So, how can any man say he is a friend to Christ, whom he never conversed with, if he show no friendship to such members of Christ, his Christian brethren, with whom he daily converseth?  
Besides that, 
use 3. for Consolation.  it may be a comfort to every sincerely faithful soul, that every true Christian is his friend; and he hath interest therefore both in the 
c 1 Cor. 12.7, 25.  parts, and in the 
d Rom. 1.9. Ephes. 1.16. Colos. 1.3. 2 Cor. 1.11.  prayers of all the faithful, a great stay to a Christian soul, when it cannot satisfy itself with its own suits. Yea, that it hath a stock going with them everywhere: though it have little of its own. But I hasten.  
The next Point is, 
Point 3.  that  
Christ's friends die as well as others. 
e James 2.23.  Abraham God's friend: and yet 
f John 8.52. Gen. 25.8.  Abraham is dead. 
g Amos 3.7. John 15.15.  The prophet's God's favourites: and yet 
h Zech. 1.5. John 8 52.  the Prophets are dead too. Lazarus Christ's friend: and yet 
i Vers. 14.  Lazarus is dead. The Apostles 
k Luke 4. 4●  Christ's friends: and yet 
l 2 Tim. 4 6. 2 Pet. 1.14.  the Apostles are dead. Yea, 
m John 21.20.  the beloved Disciple, Christ's 
n John 13.23, 24.  chief favourite is dead. For 
o John 21.23.  Christ did not say, that he should not die.  
And no marvel. For, 


Reason 1.  1. They are made 
p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. clen. Strom. l. 2. Job 6.12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. de Compunct. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Greg. Naz. pro●aup.  of the same mould that others are: though they be possessed of precious treasure, yet 
q 2 Cor. 4.7.  is it but an earthen vessel that the same is contained in.  

Reason 2.  2. They are subject to the like casualties that others are. For 
r Eccle. 9.2. Cuivis po●est accidere, qod cuiqam potest. P. Syrus.  all things here come alike unto all; to the good and the bad, the pure and the impure: to Christ's friends, and Christ's foes.  

Reason 3.  3. They are by their natural condition and constitution, as 
s Esay 40.6, 7. 1 Pet. 1.24, 25.  the grass; which though it be not cut down, yet will wither of itself.    

Objection.  Yea, but as the Jews reasoned, when they saw 
t Ioh● 11.35.  Christ weep at Lazarus his grave, 
u John 11.36.  Behold how he loved him: say some of them. And again other some, 
x John 11.37.  Could not he that made the man borne blind to see, have caused that this man should not have died? As if they had said, If he 
y John 11.5.  loved Lazarus so, 
Solution.  why did he suffer him to die, whom he could have saved from death? So may some say, If the faithful be Christ's friends, why doth he suffer them to die? when as 
z Dan. 3.17. John 21.22.  he might, if he pleased, deliver them from death?  

Reason 1.  I answer. 1. Because it is for their good. For they die, 
a Apoc. 14.13.  to rest from their labours; to be 
b Rom. 6.7. Qod à malo liberat, qis non bonum pronunciabit? Tert. Scorp. c. 5.  rid of sin; to be 
c 2 Cor. 5●4. Excutitur morte ve●ernus mortis. mors morte dissolvitur; vita a●fer●n●● confertur. Tert. ib. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. An●●●han. Moriar? desi●a● m●ri posse. S●●. Ep. 24.  freed from death; to 
d 2 Tim. 4.8.  ●eceive the reward of their well doing; to 
e 2 Cor. 5.8.  go to God; to 
f Phil. 1.23.  be with Christ.  
2. It is according to their own desire that they so do. 
Reason 2.  Their desire with 
g Luke 2.29.  Simeon is to 
h 1 King. 19.10.  be dismissed: they desire to be 
i 2 Cor. 5.6.  eased of that burd●n, 
k Rom. 7.24.  released from that body of death, that they bear here about them; 
l Vide Methodii parabolam de caprifici radicibu● & radicum fibris templi parietibus inna●is, q● nisi compag● dissolutâ eximi p●ni●us n●n possunt● apud Epip●an. in ●a●e●. ●4.  which cannot be done but by death; they desire to 
m Psal. 120.5, 6.  leave this wicked and wretched world, and to 
n 2 Cor. 5.8.  go to their own home, to their 
o John 14.2.  father's house, 
p 2 Cor 5.1.  to Heaven: they desire to depa●t hence, that they may 
q Phil. 1.23. John 14.3.  be with the Lord Jesus, and 
r 1 Thes. 4.17.  abide with him for ever.  
3. It is for God's glory that they die; 
Reason 3.  and that they regard too as much as their own good. For 
s Phil. 1.20.  Christ is magnified in them as well by their death, as by their life; as well by their pious and patient end and conclusion, as by their godly course of life and conversation. And a man may thereby as well glorify God, though he die in his bed, as if he died at a stake, or with 
t John 21.19.  Saint Peter on the cross.  
4. They 
a John 8.51. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Callimach. Epig. 14.  die not, 
Reason 4.  though they die: death is no death to them: as they 
b Prov. 14.32.  hope even in death; so they 
c John 11.26.  live even in death. 
d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ch●ys. in Philip. Hom. 3.  As others are 
e Luke 9.60. 1 Tim. 5●6.  dead while they live; so they 
f Luke●0. 38.  live when they die. As to the worldly their 
g Per vitam ad moriem transitu● es●.  life is but a passage unto death; So to the godly their 
h Per mortem ad vitam reditus est. Am●r● de bon. mort.  death is but an entrance into life: their 
i Eccles. 7.1.  deaths-day is better to them then their birthday: it is the 
k Apoc. 21.4.  birthday of their immortality, the 
l AEternina●alu est. Senec. Epist. 102.  birthday of their eternity.  

use 1. for Admonition.  Now it is so, that even the faithful, though Chri●ts friends, yet are as well as others subject to death; are no more privileged or exempt from it, than others are? This may then first serve to admonish us that have such friends, to make use of them while we have them, not to be like those fools, of which Solomon; 
m Prov. 17.16.  why is there a price in the ●ands of a fool to get wisdom with, when he hath no heart to make use of it? Nor like those, whom the Heathen man speaketh of, that 
n Virtutem in co●lumē odimus: subla●ā ex oculis qaerimus invidi. Flac. carm. l. 3. od. 24.  cannot brook or abide such while they live, and yet lament for t●em, and wish them again alive when they are dead: but 
o Hab●●mus tanqam amissuri, tanqam recessuri, in ò recedentibus uta●u●: tanqam extemplo abituros possideamus, Senec. ad Marc. c. 10.  to make the best use we can of them for our spiritual good while we have them, not knowing how soon or suddenly they may be taken away from us.  

use 2. for Consol●t●on, and Encouragement.  again, it may serve as to encourage us against the fear of death, so to mitigate our grief for the decease of such our friends; since that nothing therein shall betide us, or hath befallen them, but 
p Psal. 49. ●0. Esay● 57.1.  what all God's friends and Christ's favourites have undergone before us, and do daily undergo. Nor would he suffer the same to befall those that are his intimatest friends, his best beloved, his dearest darlings, his nearest favourites, were there any 
q Prov. 1.33. Nihil accidere bo●● viro mali potest. Son. de provid. c. 2.  evil in it, yea or were it not for their 
r Rom. 8.28. Etiam pro ipsis est. Senec. ib. c. 3.  good.  

Point. 4.  And so pass we to the next Point, to wit, that 
Sanctorum mors som●●●. Hieron. in Matth. 25.  Death, to such especially, is but as a sleep.  
So here, Our friend Lazarus 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. C●llimach. Epig. 14.  sleepeth, and 
b Acts 7.60.  Steven, when he had so said, fell a sleep: and, 
c Acts 13.36.  David, when he had served his time, fell asleep: and, 
d 1 Cor. 11.30.  for this cause some among you are sick, and some sleep: and, 
e 1 Cor. 15.6.  whereof some are asleep, and some yet survive.  
And indeed in divers respects is death to such as a sleep.  
For 1. 
Reason 1.  sleep giveth 
f Somnu● malorum domi●or, reqies animi: ●ars humanae melior vitae Senec. Herc. fur. Vtmors, sic somnus miseros foelicibus aeqa●. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, E●stath. ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Inde dictum, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Aristot. Eth. l. 1. c. 13.  ease of pains and of troubles for the time: and so doth death to the faithful: for 
g Apoc. 14.13.  they rest from their labours, their troubles, their travels. But sleep doth it only, as those 
h Delinimenia, sive lenocinia morbi, non remedia. Sen. de beat. c. 17. & Salvian. de provid. prafat.  palliating medicines that empirics usually give, that abate the pains for the present, but work no sound cure, so that the pain returneth after again as fresh and fierce as before: whereas death with the faithful worketh 
i Job 3.13, 18. Mors simulut veni●, dolores, no● a●●get, (non mitigat) sed aufert: ut remedium esse videatur, non poena. Ambr. de Cain & Abel. l. 2. c. 10. Pro rememed●o data est, qasi finis malorum. Idem de fid. resur.  a perfect cure of all evils either 
k Esay 57.1, 2.  corporal or 
l Rom. 6.7. Reason 2.  spiritual, so as they never feel them, or see them, or hear of them any more.  
2. Those that sleep are 
m John 11.12.  not perished, are not dead; they are alive still: there is with them only a 
n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Ethic. lib. 1. cap. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Sive, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Idem de somn. cap. 1. & 3.  suspension and an intermission of some natural actions and of 
o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Aristot. Ethic. lib. 1. cap. 8. Hinc Heraclitus. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plut. de super.. Anima in somno sic patitur, ut alibi agere videatur, dissimulatione praesentiae futuram absentiam ediscens. Tertul. de anim. cap. 43.  all worldly employments. 
p Vers. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Solet enim esse somnus aegrotantium, salutis i●dicium. August. in Ioan. 49.  Lord, if he sleep, say they, he shall do well. In like manner, 
q 1 Cor. 15.18. Mors non est peremptoria, per qam non adimitur Vita. Ambr. de Cain & Abel. ●. 10.  those that sleep in Christ, are not perished; though to the outward eye, to carnal sense they may so seem. (
r ●sai. 57.1.  The righteous, saith he, perisheth, and no man considereth it,) yet in truth it is not so: all 
s Eccles. 9.6. Job 14.21. Esay 63.16.  worldly employments indeed are suspended and surceased with them, but they 
t Esay 57.2.  rest in their beds, and they 
u Luke 20.38.  live unto God.  

Reason 3.  3. sleep is but for a time; men are wont to 
a Psal. 3.5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. de Somn. c. 1.  awake again after a while; and 
b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrys. de stat. orat. 5. Stul●e qid est somnu●, gelid● nisi mortis imago? Lo●ga qi escendi tempora fata dabunt. Naso Amor. 2.9.  death is but a sleep somewhat longer than ordinary. 
c Job 14.12.  Man, saith Job, if he die, shall not be awakened again, until 
d 2 Pet. 3.10.  the Heavens be no more. But than 
e John 11.24. Vere dormit, qia de mor●e, velut de somno erat surrecturus. August. de temp. 104.  he shall, at the world's end, when he shall hear that voice of our Saviour, 
f Esay 26.19.  Awake ye that sleep in the dust of the earth, and 
g John 5. ●8.  all hearing it shall arise.  

Reason 4.  4. Men usually rise from sleep, 
h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. de somn. c. 2. Hac reparat vires, membraque fessa levat. Naso Ep. 4.  refreshed with it, in better plight than they were when they laid them down to rest. So shall the 
i 1 Cor. 15.42.44  faithful rise again from death, in far better plight than ever they were while they lived here. 
k Psal. 17.15.  When I awake, saith David, I shall behold thy face, and shall be satisfied with thine image. For 
l 1 John 3.2.  then shall we become perfectly like unto him, not 
m 1 John 3.3.  in grace alone, but 
n Colos. 3.4.  in glory, too, when we shall see him as he is.  

use 1. for Enco●ragement.  Now is death then but as a sleep to the faithful? then first 
o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrys. de stat. orat. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●Ibid.  why should any faithful, any friend of Christ fear death? It is a childish thing for a man to be afraid to put off his clothes and go to bed; and what is death more than a stripping of us, that we may lay ourselves down to rest? It is true indeed that in some diseases even sleep itself is so 
p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plut. de sup.. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Hom●r. Odies. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  restless and troublesome to the sick (it was 
q Job 7.14.  jobs case sometime) and they are so ill after it, that they are 
r Qomodo interest in ipsis, qi qotidiè dor●iunt & exurgunt, qid qisque videat in somnis: alii sentiunt laeta somnia, alii torqentia, ita ut evigilans dormire timeat, ne ad ipsa iterum redeat: sic unusqisque hominum cum causâ su● dormit, cum causâ su● surgit. Aug. in Ioan. 49.  afraid and loath to sleep: and so indeed 
* Mors enim peccatori finis est naturae, non p●●ae. Ambr. in Luc. l. 7. c. 1●.  it is, or may well be, in this case with the wicked. But it is not so with the godly: they may well say with the Prophet, 
s Ierem, 31.26.  I slept, and my sleep was sweet unto me. The sleep of death is no dreadful, but 
t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Iliad. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ibid. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dulcis qies mortis. Ambr. de bon. mort. c. 8.  a sweet sleep unto them.  
Secondly, 
use 2. for Comfort.  is death as a sleep, and such a sleep, to the faithful? 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. de ●●at. orat. 5.  there is no cause then to mourn and take on for such deceased. We read of a people that 
b De morib. gentleman. Author. incertus. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Theod. de Chrysost. ●ra●. 3.  used to howl and keep an hideous coil every day at the setting of the sun, as if they feared he would never rise again. Would we not condemn such of extreme folly? or would we not deem him little better than a mad man, that should stand weeping and wringing his hands over one that were fall'n asleep, as supposing he would never awake again? Yet the like dost thou, when thou dost so over the dead: since that they are but in a deep sleep. 
c 1 Cor 15 18.  They are fallen asleep in Christ. And, 
d 1 Thes. 4.13. Contrist●mur in nost●o●ū m●r●ibus, de necessi●a●● amittendi: s●d cons●lemur, de sper●cipiendi, ideo enim d●rmire dicuntur, ●t cum dormientes audimus, evig●la●u●os ne d●speremus. Aug. de Ve●b. Ap. 32.  I would not therefore, saith the Apostle, that you should be grieved and sorrow for those that be 
e D●rmientes appellavit, qi● resurrecturos praenunciavit. Aug. in Joan. 49.  asleep, as men that have no hope, as if you thought they would never awake again. For 
f 1 Thes 4.14. Manet ergo corum vita, qos manet resurrectio. Ambr. de obit. Valent.  those that be asleep in Christ, will God awake, and bring again together with Christ.  

use 3. for Confirmation  Thirdly, this may help to strengthen 
g Somnus mors dicitur, propter futuram resurrectionem, velu● evigil●tionem. August. Ep. 1 ●0. c. 32. Id●o mortu●s consu●vit, Scriptura dicere do●mientes; qia ev●gilaturos, id est, resurrecturos vul● intelligi. Idem in Psalm. 87. Q●re enim dormientes dicantur nisi qia di● suo resuscitantur? Idem de verb. Dom. 23. Cum evigilav●ri● corpus, reddi●um officiis ejus, resu●r●ctionem tibi adfirmat. Ita per imaginem resu●rectionis fidem initiaris, spem meditaris, discis mori & vivere. Tertullian. de anim. cap. 25.  our faith in the assurance of the resurrection of the dead. Augustine speaking of those words of our Saviour, 
h Mat●h. 9 24.  The damosel is not dead, but sleepeth: 
i Dormiebat: sed illi, qi poterat excitare● Aug. de verb. Dom. 44.  she sleepeth indeed, saith he; but to him who is able to awake her. So, 
k Sor●ribus mortu●● erat; Domino d●r●iebat, hominibus mortuus erat, qi eum suscitare non poterant: nam Dominus tan●â eum facilitate excitabat de Sepul●ro, qan●â tu non excitas dormientem d●lecto. A●gustin. in Io●n. 49.  Lazarus sleepeth here, but to Christ, who 
l John 11.43, 44.  was able to awake him, and 
m M●rtuos tanqam è somno suscitavit. Martial. Epist. 2. Sect. 1.  to raise him up again with a word. He sleepeth, saith he here: but I go to awake him. And indeed as easy a thing it is for Christ with a word to raise out of this sleep, not 
n Tardius qi● de som●o susci●a●ur, qam Lazarus de m●●te. August. de temp. 104.  Lazarus alone, but 
o John 5.28. Omnes pla●● ei, qi po●est exci●are, dormiunt. Nemo tam facilè excitat d●rmientes in lecto, qam Christus mor●uos in Sepulchro. August. de verb. Dom 44.  all those, that shall be found deceased at the 
p 1 Cor. 15.51.  last day, as for any of us 
q 1 Thes. 4.16.  by making a noise to awake any one that lieth fast asleep.  

use 4. for Admon●●ion.  Lastly, is death as a sleep? We have that daily then before our eyes that may mind us of death. 
r Somnus mortis imago. Naso am●r. l. 3. cl. 9 Speculum mortis s●mnus & exemplar. Tert● l. de anim. c. 24. Prop●nitur tibi corpus amicâ vi sopori● el. s●m, bla●dî qie●is prostratum, i●mobile situ, qale ante vitam j●cuit, & qale post mortem jacebit, ut tes●atio plasticae & sepul●urae, exp●●●ans anim●m qasi nond●m c●nlatam, & qasi jam ereptam. Ibid. cap. 43.  Our sleep is a lively emblem of it: 
s Qoties dormis & vigilas, toties moreris & resu●gis. Petr. Chrysolog. Ser. 59  so oft, saith he, as thou layest thee down to sleep, and awakest again from sleep: so oft, in a similitude, as the Apostle 
t Heb. 11.19.  of Isaac, thou diest, and risest again from the dead. And well were it for us, could we take occasion thereby daily so to 
u Deut. 32.29.  mind our end, that we might live 
x Job 14.14.  in a continual exp●ctation of it, and a continual 
y Psal. 90.12.  preparation for it.  
The last point is, 
Point 5.  that  
This friendship beweene Christ and the faithful never faileth.  
It surceaseth not in death, but surviveth their decease.  
So here, 
a Vers. 14.  Lazarus is dead, and yet, our friend still, saith Christ, and of Abraham, God, when he had been many hundreds of years deceased, 
b Esay 41.8.  Abraham my friend.  
And no marvel. For,  
1. Neither doth Christ's love to them, nor theirs to him surcease, at their decease. 
Reason 1.  He ceaseth not then to love them still: for 
c John 13.1.  whom he loveth he loves for ever. Nor do they cease then to love him: nay they love him more then, then ever before, better then, then ever they did, or could do: they never did or could love him so well as then, when the grace of 
d 1 John 4.17, 1●.  love, as 
e 1 Cor. 13. 10●  all other, comes to be perfected in them.  

Reason 2.  2. So far is it from this, that death should breed any enmity, or infringe that amity, that is between Christ and them, that it removeth utterly all the relics and remainders of that, 
f Colos. 1.21.  that at first bred an enmity between God and them, and maketh some 
g Esay 59.2. & 57.17. & 54.7, 8.  breaches between them now and then, while they live here, to wit, 
h Rom. 7.24. & 6.7.  sin and corruption; which sanctification indeed eateth out here by degrees, but death utterly destroyeth.  

Reason. 3.  3. Christ and the faithful, they part not in death. 
i Ruth 1.17.  The Lord do so to me & more too, saith Ruth to Naomi, if aught but death do part thee and me: and it is a solemn clause in our espousals, till death us 
k So should it be read, not, depart.  do part. But it is more than so between this loving couple; between the faithful soul and Christ. As David saith of Saul and Jonathan, 
l 2 Sam. 1.23.  they are lovely and amiable either to other in their life, nor are they divided and sundered in death. 
m Mark 6.16, 27.  The sword and death may sever the Christian man's head from his body, and his body from his soul: but neither 
n Rom. 8●35.  sword nor 
o Rom. 8.38, 39  death can sever him either from his head Christ, or from the love of God in Christ.  

Reason 4.  4. Death bringeth 
p Philip. 1.23.  Christ and the faithful nearer together 
q 2 Cor. 5.6.  than ever: it bringeth them to a 
r 2 Cor. 5.8. Apoc. 14.4. 1 Thes. 4.17.  more entire & immediate communion either with other, to 
s 1 Cor. 15.28.  a fuller fruition either of other.  

use 1. for Exhortation.  First then wouldst thou have a sure friend, a constant friend both to thee and thine, one that may stand by thee and stick to thee, when all other may forsake thee, yea of necessity must leave thee? Make Christ thy friend, and 
a Gen. 28.15. Iosh. 1.5. Heb. 13.5.  he will never leave thee, though 
b 2 Tim. 4.16, 17.  all others do, when all others shall. 
c Ad limen carceris deduxerunt vo●. Tertul. ad Martyr. c. 2.  Your worldly friends, saith Tertullian, writing to the Martyrs in prison, took leave of you, and left you at the prison door: but 
d Vobisc●m carcerem intro●it. ●b. c. 1.  Christ your best f●iend went in with you. So thy worldly friends, yea all other thy friends will shake hands with thee and leave thee, if not before, yet at the 
e Mundi buju● p●●tica mors. Peral●. Sum. de vit.  postern gate of this life, either at their death, or, at furthest, at thine: but if thou hast made Christ thy friend, he will never leave thee, he will for ever be thy friend, unto death, in death, and after death, unto all eternity.  
Yea, hast thou made Christ thy friend? 
use 2. for Consolation.  He will continue so 
f Gen. 17.7. Exod. 20.6. Psal. 37.25, 26. & 115.13, 14.  not to thee only, but to thine also for thee. It troubleth men many times (and well may it, considering 
g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. Stob. c. 127.  the untrustiness and unfaithful dealing of many professed friends) upon their sick, and as it may fall out, their deathbeds, to think whom they should intrust with their charge, their children, if God shall call them away. This may well ease in part the mind of the godly man in this case: Christ Jesus thy friend he will undertake the charge of them, he will be a trusty friend to thee as well when thou art gone, as while thou art here. 
h 2 Sam. 9.1.  Who is there left, saith David, of Jonathan's issue, that I may show kindness unto for Ionath●ns sake? Nor could David's love to his friend Jonathan surviving his decease, prevail more with him, to move him to deal kindly with those that he left behind him, than Christ's love will with him towards those that have been, yea that are still, though deceased, his friends, to cause him to deal friendly with those whom deceasing they leave here behind them, 
use 3. for Imitation.  or at their decease commit unto his charge. It is the Argument that God useth to his people, to encourage them to depend upon him, not doubting of the continuance of his kindness to them, 
i Esay 41.8.  because they were the seed of Abraham his friend.  
And herein let us learn to imitate, our both Lord and friend, Jesus Christ. 
k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Eurip. Hecub.  Let not our friendship to the faithful deceased dye with them: 
l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Soph. Aj●c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Stesichor. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Archilich.  as the manner of the world, and worldly men is: but let us make it to appear, that it lives and surviveth still with us; by 
m Inimicitiae qoque suscipiende sunt propter amici innocentiam, cum restiteris vel responderis, qando amicus arguitur & accusatur. Ambr. offic l. 3. c. 16.  apologizing for them, and maintaining of their credit and good name, if need be; 
n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. Di●n Pr●s. orat. 37.  by faithful discharge of any trust reposed in us by them; and 
o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. D●mosth● Epist. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Is●crat. ad D●m●n. Amicitia parentum rectè in liberos transferuntur, ●t charitas semel inita successorib●● e●rum haereditario jure proficiat. Symmach. l. 7. Ep. 87. Religiosa curae es●, qae amicorum liberis ex ●ibetur. Idem. l. 9 Ep. 31. Ad pos●er●s ami●o ●n cur●m tra●●fe●re debem●●; ne fides cum hominibus interiisse vide●tur. Id. l. 9 Ep. 45.  by a ready performance of all friendly offices● unto those they leave behind them. Let us show it then, I say, and 
p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. Ip●ig. Taur. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Me●nand.  then most, when there may be 
q {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. Herc. sur.  most need of it, more it may be, then while they yet survived: that so it may be said of us, as 
r Ruth● 2.20.  she sometime of Boaz, that we cease not to show kindness both to the living and to the dead; as 
s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. de Capan●o Eurip● Supplic. Caduca enim & fragili●●ffectio est, qae non & amic●rum liberos amore propagato ●omplecti●ur. Symmach. l. 9 c. 31.  a true friend indeed will do.  
And so much for my Text, 
Testimony given to the Deceased.  and the Points of Instruction observable out of it.  
Let me now crave your patience a little further, for the Application of it, and that that hath been delivered out of it, to the present occasion.  
Of our deceased Christian Brother therefore, Mr. John Parker, whose remains are at this time to be laid up in 
a Terra novissimè complex● gr●●i● j●m à reliqâ naturâ abdicatos tum maxime, ut mater, operiens, Plin. l. 2. c. 63.  the bosom of the Earth, as in 
b Esay 57.2. Hi● disposition in general.  a bed of rest; I may well say, as in the words, so in the name of our Saviour, Ou● friend Lazarus sleepeth. For he was indeed a Lazarus, though not in name, yet in truth, one that made God his aid, his help, his strength, his stay. Nor was he less a friend to Christ, and to all that were Christ's; to his Ministers, to his members; yea to all for Christ, with this aim, either to bring them on unto Christ, or to build them up in Christ.  
And he was indeed 
c Eccles. 7.28.  a man of a thousand; yea such an one for a private man, 
d Q●le●● vix repp●rit ●num Millibu● è multis. Aus●n. idyl. 16.  as among many thousands, I suppose few to be found that might every way match him. For those things that are wont to be 
e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Greg. Naz. in Patrem.  severally eminent in others, were in an 
f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Idem in Ba●il.  eminency more than ordinary 
g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Id. ib.  combined together in him.  
He was one of a sweet and sociable disposition; 
In Particular.  of a meek and an humble spirit; just and upright in his dealings; faithful in his trusts; firm and sure of his word; of a pitiful heart; of a bountiful hand; truly 
h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. De Pio Marc●● Imp. l. 6. Sect. 30.  religious, without superstition or ostentation; zealo●s in ●n high degree, but with spiritual dis●retion; industrious in his Calling, (one that abhorred idleness) yet so as ●is sedulity therein should not withdraw him from due attendance on better things; of a good understanding; a sound judgement; a tender conscience; a circumspect carriage; a strict course of life, yet without austerity or censoriousness: in a word, of a wise and prudent temper in all things.  
I remember a story in 
i Plut. in Pr●c●pt. p●litic.  Plutarch of an Artist at Athens, who being called among others to the undertaking of a piece of work for the public, when one of his fellow-workmen had made a long speech, to show them in what manner he would do it, if they would put it into his hands, he being a man of few words, but of good skill, said no more but this, 
k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  As this man hath said it, so will I do it. To apply it to our purpose. We have spoken much● of the duties that are required of all those that pro●esse friendship with Christ; their faithfulness to him, their ob●ervance of him; their obedience to him; their loving what he loveth, loving whom he loveth; and the like. Now of this our brother we may well and truly say, What we have said● he did: he made good all we have said in a method, in a manner, in a measure more than ordinary. And for the making good of what I say, that which I shall deliver unto you, shall be the most of it, out of his own remembrances, (for he kept journals as well of his spiritual ●stat● and ●mployments, as of his worldly reckonings and affairs) and the rest either from mine own knowledge, or the credible relation of those that conversed versed most constantly and inwardly with him.  
When it pleased God to bring him first acquainted with Christ, 
His first Conversion.  and to discover unto him the vanity of those courses that he had formerly taken; albeit he had a great measure of inward remorse, and was much humbled for the same, and he was now res●lved upon a new, and that a strict course of life; yet it troubled him not a little, that he could not shed tears, as he desired, for his sins, and his forepassed excesses; that which made him somewhat doubtful therefore of the sincerity of his then present repentance: nor did he leave earnestly begging of this grace and favour at God's hands, until it pleased God to vouchsafe it in great abundance unto him. In which te●res of his he professeth that he found more sound comfort, 
l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. Helen. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Greg. Naz. pro pauper. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ● Chrysost. in Phil. Hom. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Basil● Caes. Hom. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Basil. Caes. Hom. 19  more hearty joy, more true contentment, than all his former mirth and jollity, ever did, yea then all the mirth and merry company in the world (and he knew by experience to his grief what such things meant) were able to afford unto any.  
Being now thus grown into some intimacy with Christ; 
Observa●ce of Christ by attendance on him in his Ordinances.  that no strangeness by neglect might accrue between him and Christ, he was careful to maintain it by a frequent and constant attendance upon him in his ordinances, both in private and in public. For his ordinary addresses unto God in private: 
Ordinary. Private.  he used prayer constantly, as 
m Psal. 55.17.  David, and 
n Dan. 6.10.  Dani●l, thrice a day; morning and evening with his fa●ily; and some other time of the day a part, either with his religious consort, if she were in the way, or in her absence, alone by himself. On the lordsday his common course was, not as the manner of many. Yea the most, to lie longer in bed, and take their ease more on that day, then on others; but to get up early, that he might be an hour at least, if not more, sometime two, in private with God: after which he used to spend some time in prayer with his family: yet so, let me tell you, that the public might not be drowned and swallowed up in the private; 
public.  (for it was ever his saying, that the private must yield and give way to the public) but that both he and his might be present in the congregation, as well at the public prayers and service of the Church as at the preaching of the Word: after which public performances also, his constant course was at his return home to repeat with his family, and press upon them, (which well he could do) those things that had in public been delivered unto them. And for the weekdays, once or twice at least, ordinarily he frequented the ministry of some of those of the best note about the City. And thus much of it I had from himself (the rest from those that conversed familiarly with him) when some half a year or thereabout before his decease, advising with me concerning some thoughts that he then had, of either abandoning, or abatement of his worldly employments, for the freer pursuit of spiritual things, which he most eagerly thirsted after, he related to me in particular what liberty he had, notwithstanding his then present engagements by his trade and traffic, for the prosecution of the better part.  
This then was his ordinary course of addresses unto God, and attendances upon Christ. But besides these he had solemn days of humiliation upon special occasions: 
Extraordinary● days of Humiliation.  and no business of more than ordinary weight did he lightly undertake without some such employment. It is said of Cornelius, 
o Acts 10.4.  Thy prayers and thine alms, and 
p Esay 58.6, 7. Qi vul● orati●nem suam i● coelum volare, fa iat ei duas al●s e●e●mosynam & j●junium. Aug. de t●mp. 59 Erg● qi orat, j●j●ne●: qui jejunat, misereatu●: audiat petente●, qi petens opta● audir●: auditum Dei ape●i● sibi, qi su●m suppl●canti non cl●udit a●di●um. Es●rien●em sentiat, qi vult Deum sentire qod es●ri●: misereatur, qi misericordiam spera●: pi●tatem, qi qaerit, faciat: qi praestari sibi vult, praestet: improbus pe●itor est, qi qod a●iis negat, sibi postulat. Chrysolog. Serm. 43.  these two constantly concurred, as with 
q Acts 10.2.  Cornelius, so with him: for the day after ever abroad he went with the b●g, and no small sums in it, to distribute, where he supposed most need was, or deemed most good might be done: for neither did he 
r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Isid. l. 1. Ep. 44. Collocare te vult Dous, q● habes, non projicare. Aug. de 10. Cho●d. cap. 12. Multi sunt, qi non d●nant, sed pro. jiciunt. Senec. Ep. 21. Beneficia nec in vulgus effundenda sunt: & nullius rei, minin è beneficiorum, hon●sta largitio est. Senec. de benef. l. 1. c. 2.  throw that he gave away, hand over head, but carried this, as 
s ●sal. 112.5.  other his actions, 
t E●rat, siqis existima facilem rem esse donare, plurimum ista res habet difficultatis, si modo consilio tribu●●ur, non casu & impetu spargitur: habebit sapiens sinum facilem, non persoratum; ex qo multa exeant, nihil excidat. Senec. de beat. ●it. cap. 24.  with an advised discretion: without which liberality is 
u Ambitio & jactantia & effu●io, & qidvi● po●●us qam liberalitas existimanda est, cui ratio non constat. Pl●n. pan●g. B●n●fici●● si detrax. e●is judi●ium, de●iaunt esse beneficia, in aliud qodlibet incidunt nomen. Senec. de benef. lib. 1. cap. 2.  nothing less than that it beareth the name of.  
Now as he had such times of solemn seeking to God; 
Gratulation.  so he kept a due account of the success of his suits, and the return of his addresses: and he had then accordingly, solemn days of gratulation and thanksgiving; on which the bag likewise with the greater sums walked, out of that stock and store, of which anon, that he had set a part for such purposes: that so the poor servants of God partaking with him in that wherewith God had blessed him, might bless God for him, and together with him.  

Obedience.  Thus much then for his due and diligent observance of Christ and attendance upon him. Now for matter of obedience; (
a Prov. 15.8. & 21.17. Esay 1.11.14. & 66.3. Ier. 17. 2●.23. Ezek. 20 39  without which all such observances are but loathsome, nor acceptable, but abominable in God's eye) he was one that 
b Colos. 1.10.  in all things endeavoured to approve himself unto God, desirous, as the Apostle speaketh, 
c H●b. 13.18.  to keep a good conscience in all things. And indeed he was a man of a very tender, yea of a scrupulous conscience, out of a fear to do aught, though unwittingly, that might be offensive unto God. To which purpose I can truly testify of him that he made many a journey over of purpose unto me (that which also first occasioned mine acquaintance with him) to request resolution in such cases as seemed any whit ambiguous, 
d Iuxt● illud R. Gamalielis in Dictis P●t●um, c. 1. Sect. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ab●●ineas ●e à re dubiâ. Illudque c●utissimi cu●usque praec●ptum, Qod dubites, ●e f●ce●is. Plin. l. 1. ep. 18. Siqidem benè praecipiunt, qi vetant ●icqam agere, qod dubites, aequm sit●n iniqum. Cicer. offic. l. 1.  not daring to undertake them, till he knew what warrant there were for them, nor desiring to deal in them, unless he might see some good ground for what he did. In which kind I know that he forbore diverse things, because they seemed doubtful, which might in likelihood have proved very advantageous unto him, and that few would have stuck at.  
Again, 
Examination.  because he knew well, that though a man be never so circumspect, yet 
e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. AEschyl. ap. St●b cap. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} G●eg. Naz in Patr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Idem in Basi●. James 3.2. N●● in uno sed in m●l●●s nec qosdam, sed omnes offendere dicit. Aug. Ep. 29. Non dixit, offenditis, sed offendimu●, inqi●: &, in multis, praemisit; omnes subjunxit. Beda.  in many things he may fail, either in doing that he should not do, or not doing that he should, or not doing it as he should; that he might not therefore run far behind hand with God, he had his nightly exercise, as he termeth it, both in his remembrances, and (where he seriously commendeth it also to his) in his Will: 
f juxta illud Pythagorae monitum. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. La●rt. in Pythag. Plut. d● superf●●●. & de Curios. Epictet. dissert. l. 4 c. 6. Non priu● in dulcem de●linat lumina somnum, Omnia q●m longi transege●it acta diei, Qo praetergressus? qid gestum in tempore? qid non? Cur isti facto de●●● abfuit, aut ratio illi? Qod mihi p●aeteritum? cur haec sententia sedit, Qam m●liu● mutâss● fuit? ● Qid volui, qod nolle bonum fuit? utile honesto, cur malu●●ntetuli?— Sic dicta p●r ●mnia factaque ingredients, ortoque à vespere c●ncta revolvens, Offensus pravis, dat palma● & pramia rectis. Aus●n. idyl● 16. Idem de Catone Cicero de Senect. de Sext●o S●neca de irâ. l. 3. c 36. de s● idem ibid. de Christianis qibusdam Climacus Scalae grad. 4. Vide Chrys●●t. Tom. 8. orat. 10.  wherein having withdrawn himself a part, he used to take a strict survey and account of his employments the day past: to the end that if he found aught therein amiss, he might humble himself for it, and by renewed repentance make up the breach; if he found nothing, he might yet, with 
g Psal. 19.12.  David, crave pardon for his hidden transgressions, and bless God for his direction and 
h 1 Sam. 25.32, 33.  preservation so far forth. And yet beside this, he had his weekly, monthly, and yearly times of account, not for his worldly, but for his spiritual estate and condition, to 
i Psal. 119. 59●  examine how therein it fared with him, and how he either thrived or paired in it.  
And thus much, as for his observance of Christ, so for his obedience unto Christ; his desire and endeavour not to fail in any office required of him, and his care to find out wherein he might fail, and to amend what he sound amiss.  
But may some say, you told us ere while among other things, that those that are Christ's friends must show their love to Christ, in loving those that he loves, in being friendly, and doing good, unto those that are his.  

Beneficence.  Why? this was one of the principal flowers, in that Garland of graces, wherewith it pleased God to crown and adorn this our Brother. In other things he excelled others, 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. apud Plut. in G●rg. & Alcib. 2. & Plut. Sympos. l. 1. c. 4. & l. 2. c. 1.  in this even himself. What faithful minister of Christ did he not entirely 
b 1 Thes. 5, 12, 13.  love, and affect? What faithful member of Christ, though never so mean, did he not 
c Psal. 15.4. 1 Pet. 2.17.  honour and respect? Neither was this his love and respect, 
d 1 John 3.18.  verbal, or 
e James 2.15, 16.  complemental, but active and real, ready largely and liberally to manifest itself at all occasions, upon the least intimation and signification made to him, as myself at diverse times have had experience, and that even there 
* Qod de Atheni●us. Aristides. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  where no motion at all hath been made to him for them, but he had come occa●ionally to understand of their wants and necessities.  
At his first effectual call, among other things he then resolved upon, this was one, to set apart every year a tenth of his gain for the relief of the poor (and that besides his tithe to God. 
Tenth of yearly gain for the poor. ) And will you know the reasons that induced him thereunto? you shall have them out of his own memorials, and most in his own words.  

Reason. 1.  First, to show his love and his thankfulness unto God; as 
f Gen. 32.10.  for raising him from a mean condition, having less than fifty pounds to begin withal at first, to that wealth that then he had; so more especially for 
g Eph●s. 1.3, 4.  his spiritual goodness to him, in electing him, redeeming him, reclaiming him, 
h Psal. 103.1, 4.  remitting his sins, and receiving him to grace and favour in Christ.  
Secondly, 
Reason 2.  because he conceived, that this distribution of alms would be an excellent means of keeping him from being proud and high-minded, 
i 1 Tim. 6.17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Isidor. l. 3. ●. 322. Ante omnia nihil est qod s●c generant divit●a, q●mode superbiam: omne pom●m, granum, ●ructus, lignum ●abet vermem suum: liu● est vermis mali, ali●● py●i, alias fa●●, aliu● tri●ici: vermis divitiarum superbia. Aug. de verb. Dom. 5. & homil. 15. Primus vermis divitiarum superbia. Idem de temp. 205.  a vice that usually followeth wealth; for when in the exercise of this gift he should behold so many lamentable creatures, some blind, some lame, some sore, some diseased, some hunger-starved, having death in their faces either through famine or other ways, it would minister him occasion of these and the like thoughts. 
k Sicut rusticus qidam ab aut●re Anonymo buf●ne conspecto lachrymas ●bertim fudisse refertur, h●c consideratione motus, potuisse eundem, qi hominem f●ceratipsum, ●usonem ejusmodi fecisse. Greg. Naz. pro pauper. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Why am not I as this lamentable creature? Or why is not this lamentable creature as I am? 
l 1 Cor. 4.7.  What makes the difference between me and him, but the mercy of God only more in this kind to me then to him?  
Thirdly, 
Reason 3.  it would 
m 2 Cor. 9.12, 13.  occasion many to bless God, and to pierce the Heavens with their prayers, and indeed in giving to any his word was usually, 
n Ha● est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. ut Marc. Imp. l. 6. §. 7  Praise God: or when he sent to others, as to myself sometime, any sum to be distributed among poor people, his manner was to add in his lines accompanying it, will them to praise God for it.  

Reason 4.  Fourthly, he conceived he should be no small gainer by such gift. And shall I tell you from himself, what the gain he meant, was? He considered, he saith, what 
o Philem. 7.  comfort would accrue to such poor ones by his gift: and what a joy must it needs then be unto him, (yea and no small 
p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Gr●g. Naz. pro paup. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Idem ad cives su●s de prae●id. irâ.  honour it is indeed, if it be rightly conceived) to be an instrument of such comfort to any member of Christ? I might well add, and to 
q Matth. 25.40. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Greg. Naz. pro paup●r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Idem in tetrast. Christus accipit● qod de di●●i: ille accipit, qi unde dares dedit. Aug. de temp. 50. Ipse s● dicit accip●re, q●d pa●●tribus da●ur. Sibi colla●um praedicat, quod in pauperis ma●u ponitur. Idem hom. 47. Q●d in terrâ jacentibus porrigi●is, in coelo sedenti datis. Greg● in Evang. 40.  Christ in them. This therefore 
r 1 Cor. 16.2.  he constantly set apart: and out of this treasury it was, that upon the forenamed occasions he so liberally dispensed. That which being cast up, amounteth to many hundreds, a greater sum then for some considerations I think meet to express: and yet what beside he freely bestowed upon his kindred and allies, is deemed to amount to as great, yea a greater sum than it. Nor do I reckon what over & above all this also went out of his poors purse, which he never carried out empty; that he might 
s Gal. 6.9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●lut. de S●●. ●●lit & contr. C●lo●. Hoc est qod Marc. l. 12. Sect 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●  ever be doing good; that which he much desired and most 
t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Marc. Imp. l. 7. Sect. 13 & l. 6. Sect. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●Idem . l. 10. Se●t. 3●● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Greg. Naz. in bapt.. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ● 〈…〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Epicu●us ipse ●●ud Plut. de vit● Epic.  delighted in, blessing and praising God, in his remembrances, that had 
u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. M●●c. l. 1. Sect. 17.  given him ability and opportunity so to do: it being one branch also of his daily prayer, that as God increased him in wealth, so he would be pleased withal to increase in him, wisdom, humility, and thankfulness, together with a constant and comfortable perseverance in that lovely grace of charity.  
Yea but, what got he, or gained he, may some of you say, by this his beneficence? or what was the fruit and effect of it?  
I answer. He esteemed it 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ph●laris Ep. 17. & Ep. 119. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. B●neficium dand● accepit, qi digno dedit. P. Syrus. Marc. l. 11. Sect. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Idem lib. 9 Sect. 42. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Plut. de ●ffect. e●g. ●r. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Aris●id Panat●. Ad ben●ficium no● adducit cogitatio avara, nec sordida, sed liberalis, cupiens dare, etiam cum dederit, & augere novis ac recentibus vetera. Seneca de benef. lib. 4. cap. 14.  gain enough to do any good: and 
b Hebr. 13.16.  God's acceptance of this his service to be recompense sufficient. But yet it pleased God abundantly to recompense this his beneficence unto him, both with outward and inward blessings.  
True it is indeed, 
God's trial of him.  that for some space of time, some three or four years after that his resolution of setting a tenth apart for such purposes, he thrived not, he found no increase, nor came forward in the world, as formerly he had done. Yet was he not thereby discouraged, nor did he forbear to be bountiful as opportunity was offered, and the necessity of poor people required it; but he gave still with cheerfulness and comfort out of love unto God, (I give you his own words) freely leaving prosperity in temporal things to God his father's good pleasure; and conceiving (so he saith) that God in wisdom and goodness prospered him not, thereby to try his sincerity to him, and his charity to others● yea and that 
c ●●n. 2●. ●2. 〈…〉, id est, 〈◊〉 ●e f●●i: ign●tus enim ●ibi qisque est a●te interrogationem tentationis: latentque homi●em dilectionis & ●idei sua vires, nisi exp●rimento divino eidem inno●escant. Aug. in Gen qaest. 57 & in Deut. 13.3. q. 19 & in Psal. 58. & de Trinit. l. 1. c. 12. & l. 3. c. 11.  he himself might thereby have experience of his love unto God, his faith, patience, and constancy; nor would he forgo those evidences hereof, that thereby he gained, for ten thousand times ten thousand times more than they cost him. So that albeit he prospered not in his worldly estate, yet even then also he thrived much in his spiritual estate, and in the fruits and comforts of it.  

Blessing of him in his estate temporal.  But from that time forward God abundantly advanced his estate. (You hear him again speaking to you in his own language) so that he found experimentally those gracious promises of God true, 
Psal. 112.9.  
Prov. 19.17.  (and he citeth the places) of his blessing of him that disperseth and dispenseth to the poor; of the repayment of that with interest, 
Eccles. 11.1.  that is so lent to the Lord; of the finding again after many days with increase the bread, or 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} panem, id est, semen: ut Psal. 104.15. Iun.  bread-corn, that is cast upon the face of the waters, or 
b Secundum aqas in l●●is irriguis, ac proinde feracibus. Esay 32.20. Iun.  on the land near thereunto, though it seem cast away for the present.  
But that, which is above all, and beyond all, it pleased God withal to afford him such evidences and assurances of his favour & love towards him, 
spiritual.  as who●oever would buy from him by offer of the whole world and all the sovereignty thereof, he professeth he would refuse a thousand such worlds in exchange for them. By means whereof, as he led 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Phil. 3.20. Qod Cypr l. 2. ●p. 4. In ca●ne adhu● positis vi●a vivitur, non praes●ntis seculi, sed fu●uri.  an heavenly course of life here on earth; so within his soul in spiritual joys and comforts 
d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Greg. Naz apolog. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. de stat●is. 2.  he had an heaven here out of heaven. And this cheerful and comfortable estate and condition continued with him to the end.  
The nearness whereof as presaging before his departure into foreign parts, whither his affairs drew him, he took a great deal of pains according to 
e Esay 38.2.  Esai's advice to Ezechiah, in the se●ling of his estate, and in composing of his Will● Pliny the younger saith, it was a received opinion and common conceit in his times, 
Preparation for his End.  that 
f Testamenta ●ominum, specula morum. Plin. l. 8, ●p. 18.  men's last wills and Testaments, were as looking-glasses, in which a man might as clearly descry and discern the inward disposition of their mind, as he may see their bodily face in a glass. And such indeed was the Will of this our deceased brother, 
His Will●  all savouring of piety, all of charity, very lively resembling and representing his inward disposition. Few wills, I suppose, so composed, come into the Office: full of spiritual, religious, holy, heavenly expressions; full of blessings of God's name, and acknowledgements of his goodness, with incitement of others thereunto; full of works of mercy, bounty, and charity, 
In it, His charity.  as if he were but then beginning that work, which the most put off till then. Besides large Legacies to not a few of his near kindred and acquaintance, which I cast out of this account. To the poor Palatine exiles, fifty pounds: to the town of Leicester for the use of the poor Weavers and Knitters there, fifty pounds: for the relief of poor prisoners, one hundred pounds: for the taking up in the streets a certain number of poor children, boys, and girls, to be fitted for, sent out to, and placed in the foreign Plantations, three hundred pounds: among his poor servants, seventy pounds: among other poor, left to the discretion of his Executors, fifty pounds: to this poor man, and that poor Minister, as they came then in his mind, to the sum of forty and seven pounds; which in all amounteth to six hundred sixty and seven pounds.  
This for his charity, 
g Apoc. 2.19.  as fresh at last as at first, notwithstanding his charge, that is wont to cool charity with many, but did not so with him.  

His Piety.  Now for his piety, and his care of the continuance of it with those whom God had blessed him with or committed to his charge. It is report●d of Plato, that when he had occasion to go abroad, he used to give in charge to those young men that lived with him, 
h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plut. de Sanit. conserv.  to spend their time during his absence, in some useful employments: and blessed Peter the Apostle was careful to take such a course, that 
i 2 Pet. ●. 13.  his Disciples might after his departure remember and bear in mind those things, that he had delivered to them while he lived. In like manner was it with this our brother. As he was always careful, (therein a true child of 
k Gen. 18.19.  Abraham) to commend piety to his people, and to inform those of his family, as well servants as children, how to fear and serve God: so in special manner, at his departure beyond the seas, he assigned each of them, as their abilities and capacities were, what they should learn of the grounds of religion, and proofs thereof out of Scripture, against his return. And yet more specially for the better continuance of piety and godliness in those his child●en whom God had blessed him withal, and the i●citing of them by his example and the fruit he had found in it, to a more constant and cheerful practice thereof, he gave order in his will, to have all his spiritual journals, his meditations and remembrances, gathered together, digested and reduced into a method, by some two godly Divines, unto whom also he hath assigned a very liberal consideration for their pains therein taken: and several Copies thereof to be transcribed and made up for the use of each of his Children: that therein they might see him when he was gone, and 
l 
Qomodo de Pt●l●m●●. Th●●●r. idyl. 17.  
— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurip. Helen.   treading in those steps that he had walked in before them, they might at length 
m Heb. 13.7.  arrive at that end, that he hath now attained to: which 
n Qod Commod● Marci fili● Aristides; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  the Lord in mercy grant they may. Thus both living and dying, yea as well dead as ●live (though not dead indeed, but alive still, alive to God, yea alive to his too) he desired every way to do good.  
What shall I need to add aught concerning his end? 
His End.  It is seldom seen, and 
o Vix fi●ri p●test, ut benè moriatur, qi malè vixe●it.  hardly, saith one, can it be, that one that hath lived ill, should make a good end. But 
p Fieri non potest, ut malè moriatur, qi benè vixerit. A●g. ●om. de ver. & f●ls●p●nit.  it cannot be, that one that hath lived so well shou●d make any other than a good end. Sure it was so with this our brother, by report of those that were eye-witnesses of it: full of pious expressions and sweet comforts to the last; and that, even after that speech failed him, but memory and understanding continued with him, by sign●s outwardly expressed, upon such passages recited, as he had before given order to them about him to be read by him. Insomuch that we may well with good probability suppose, that God in his holy wisdom had so disposed it, that he should go ov●r hence to make his end in that place, amids the enemies of God's truth and grace, that those that are seduced by them, might see●pregnant proof of ●●e power of piety, in the religious and comfortable end of one deceasing in that faith and profession, in which those seducers of them bear them in hand, that there is no safety or comfort to be had, either in life or in death.  
In a word to conclude all with the words of my Text; Our friend, and your friend; Christ's friend, and the friend of all Christ his, sleepeth; his soul being entered into his Master's joy, his body to be laid up in its Chamber of rest; until Christ come to awake him, and us altogether with him, to the et●●nall bliss of both. 
Conclusion of all.  Let us all make that use of wh●● hath ●●en delivered, that we be thereby encited to i●itate him in those good things that we have, either seen in him, or heard of him, that so through God's goodness and his gracious ac●eptance of our godly endeavours, we may both attain and retain those spiritual joys and inward comforts that he found and felt, both in life and in death.  
FINIS.   

Imprimatur, Iohannes 〈◊〉.