A SERMON Preached at the FUNERAL OF THE Honourable Colonel Robert roll of Heanton Sachville in the County of Devon Esq;  
By William Trevethick M.A. and Pastor of Petrockstow in the same County.  Hier. Ad Marcellam de laudibus Asseilae. 
Nemo reprehendat quod in Epistolis aliquos aut laudamus, aut carpimus, cum & in arguendis malis, sit correptio caeterorum: & in optimis praedicandis, bonorum ad virtutem studia concitentur.  
LONDON, Printed by T. R. for Edward Brewster at the Crane in Paul's Churchyard, 1661.   

TO THE Noble and hopeful young Gentleman Mr. SAMUEL roll, the only Son and Heir of the Honourable Colonel Robert roll of Heanton Sachville in the County of Devon Esq late deceased.  
SIR,  
THE honour and esteem which I have born unto your family, ever since I had the happiness to be acquainted with it, together with the many favours which I have received from it, and especially from your Parents of happy memory; have sufficiently engaged me, with all readiness, to lay hold upon any opportunity, of giving testimony thereof in the best manner that I can. In order whereunto I was not unwilling to answer the call to the performance of that last, though sad office, of waiting on the funeral Solemnities of that worthy Gentleman, your dear father, and my honoured Patron. An account whereof (since you could not be a hearer, that you might have a sight of it) is here presented to your view. It was hard for me to think any thing of mine worthy of such public notice; and it was no less difficult to withstand the desires of such as (with me) are able to command. Such as it is I here humbly submit it to your ingenuity and candour; not doubting (although there were little in it that might merit your acceptance) but that any remembrance of such a father to such a son, will ●nd some favourable entertainment.  
And now Sir, (If with your good leave at least upon this occasion I may use the liberty of being your remembrancer) that the Lord in his wise and holy providence hath deprived you of both your parents; It is to give you to learn betimes, to have your dependence on him alone, who is your heavenly father, who ever liveth and careth for you; whose eye you are always under, where ever you go, and whatever you do; if you cleave unto him, he will never leave you, 
Psa. 17 10 Isa 49 15  nor forsake you, When my father and my mother forsake me, (saith the Psalmist) than the Lord will take me up.  
That you have so early (as it were in your first setting forth) met with the cross, it may seem tedious at present, but yet I trust it will be for your profit hereafter.  Et mage principio grata coronis erit. 
Martial.  
The Lord is a wise Father, That son whom he loves, 
Pro. 13.24.  he chasteneth betimes. He knows how apt our minds are to be corrupted (especially in youth) with ease and prosperity.  Luxuriant animi rebus plerunque secundis 
It is therefore good (saith the Prophet) for a man that he bear the yoke in his youth. 
Lam. 3.27  Quam utile est ad usum secundorum per adversa venisse. 
Plin. Paneg. ad Trajan.  If the Lord begin to teach you in your youth, I trust when you are old he will not forsake you.  
Esteem that (I beseech you) the best breeding, to be bred up in the nurture and admonition of the Lord Account no gain like to the gain of wisdom and godliness, no loss like to the loss of the favour of God and your time. Titus the Emperor (who for his humanity and moral virtues, was styled Deliciae humani generis) if any day had passed without doing of some good, 
Pezel. mellif. hist. part. 2. p. 174.  was wont 〈◊〉 complain, Amici, diem perdidi, my friends, I have lost a day.  
The eyes of all your friends and relations are upon you, hoping to find their loss in their honoured and beloved friends, your dearest parents, to be made up in you. And that their expectations may not be frustrated; Now is your time to furnish yourself with those abilities, by which you may become serviceable to your God, and your King, an honour and ornament to your Country and family, and a rejoicing to all that love you and desire your happiness. Let neither those endowments of nature, nor these principles of education and grace which the Lord in a gracious measure hath blessed you withal, be either lost or corrupted. The truth is, you are in the midst of a world of temptations and snares, ready to beset you on every side. But alas what is the world with all the pleasures and allurements thereof, but vanity and vexation of spirit, like Creusa's Ghost.  Par levibus ventis, volucrique simillima somno. 
Virgil. Aenid. l. 2.  
What is the pleasure of Hawks and hounds, but a mongrel pleasure? What are gamings at Cards and Dice, but the firebrands of passion, and the consumption of treasure and time? What is there in rioting and drunkenness, in chambering and wantonness, but the impoverishing of the Estate, the distempring and weakling of the body, and without repentance the ruin both of body and soul unto eternity?  
Those that are the first with Abner to call forth the young men thus to arise and play, will be the first with him to cry out at length, 
2 Sam. 2.14.26.  This will be bitterness in the latter end. He that will not be warned of them in time, will mourn at last, when his flesh and his body are consumed, and say, How have I hated instruction, and my heart despised reproof, 
Prov. 5.11 12, 13.  and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me?  
Let it not seem tedious or grievous unto you, that for a time your condition requires, that you be subject to Tutors and Governors. It is but to this end that by learning first how to govern yourself, you may be the better qalified to rule and govern others; and the readiest way to know how to command, is first to learn how to obey. If you persuade yourself (as I am apt to believe you do) that those your worthy friends and relations, to whose care and inspection, the Lord by your father hath committed you, are both faithful and wise, and will omit nothing that in conscience towards God, and Love towards you, they judge necessary, nor advise you to any thing inexpedient or superfluous; and that their affections towards you are so real and tender, that nothing will be more their grief, than your not profiting, nor rejoicing, then when they shall see (through the blessing of God upon their endeavours) that as you grow in years and in stature, so (as is said of our Saviour) that you increase in wisdom and favour with God and man. This will encourage you to attend unto them with patience and content, and to observe and practise their counsels and prescriptions with diligence and delight. Neither will it less profit you, or prevail with you, if you observe their practice as well as their precepts. It being a great advantage and furtherance to our instruction, when God gives us such for our guides, as will confirm and clear up their rules by their own examples.  
Non sic inflectere sensus  
Humanos edicta valent quam vita regentis. 
Claud. de 4. Honori consolatu paneg.   
You will find all means little enough, to accomplish you with those virtues and graces which are requisite to your condition, though you meet with precept upon precept, line upon line; one precept upon another, and one example upon another. As it is not a common measure that you should rest in; so should the means by which you endeavour to attain it be more than ordinary.  
To abound only in outward things, is rather excess than excellency. If you have only more wealth, and higher titles than others, therein doubtless you may exceed many good men, and as many (if not more) bad men, may exceed you. To be rich, and to abound in the things of the world, is no more than is common to the wise, and to the foolish, to the righteous and to the wicked, to be noble and the base. But to be rich in good works, and to excel in the endowments of the mind, is peculiar unto them that are truly virtuous and noble. Let it therefore be your endeavour to make it appear, that as much as you are advanced beyond others in the favours of the world, so much you are above them in the favour of God, and in the virtues and graces of his Spirit.  
Let not the bounty of God towards you in the things of this life, be abused to serve either the lust of the flesh, the lust of the eyes, or the pride of life. Lest while you take and use them, rather as a possessor of that which is your own, then as a Steward and Dispenser of that which is another's; you should be numbered among the men of the world, which have their portion in this life. 
Psalm 17 14 Luke 14.25. Luke 6.2.  How sadly will it far with him, to whom it shall be said, Son remember that in thy life time, thou receivedst thy good things. woe unto you that are rich, for ye have received your consolation. Yea rather let it be your resolution, whensoever the Lord shall bring them into your hands, to use them as becometh a faithful and wise Steward, even as the instruments and ornaments of virtue and grace. And then you shall be sure to be blessed when the Lord shall come and find you so doing. In the mean time the season and opportunity of giving glory to God, and gaining honour to yourself, by doing of good, is but short and uncertain. Neither is it so much a long life, or a lasting Name, as a good life, and a good name that is desirable. And that not to be attained by a far fetched pedigree, or by the Blazon or display of Heralds, but by noble & virtuous actions; even your Orators and Poets being Judges. Non perpetua fama, 
Plin. ubi Sup. 47.  sed bona concupiscenda est, ea porro non imaginibus & statuis, sed virtute ac meritis prorogatur. 
Virgil.   
Breve & irreparabile tempus  
Omnibus est vitae, 
Aeurid. l. 10  sed famam extendere factis,  
Hoc virtutis opus.  
A man's whole life is but a day, and youth is but the morning of that day, and how swift are the wings of that morning? how soon will your Sun ascend to its miridian? And assoon decline and hasten towards its setting. Ars longa, vita brevis; there is much work to be done, and but a little time to do it. He that will do his day's work had need begin in the morning.  
Let your best time be spent in doing of your best works. Think not the prime and flower of your youth too good, to be consecrated to God and his service. It is no way becoming a noble and generous spirit, to offer up that which is worst to God, to bestow the best and choicest wine upon the service of sin, and to reserve nothing but the dregs for God. Let not your youth be spent in making works for repentance in age. That is the season which Satan most especially lays hold on to spread his nets, and to lay his snares, with utmost craft and subtlety, and to press on his temptations with greatest violence; because therein he finds the greatest success, and still promiseth himself the easiest victory It was young Amnon, whom he prevails with, and draws to lust. 
2 Sam. 13. beg. v. 28. & ch. 15.  And young Absolom whom he wrought to murder and rebellion. 
Prov. 7.7.  It was a young man over whom the harlot prevailed. 
Mat. 19  And it was a young man that would follow Christ no farther than he could carry his possessions with him. And hence it is that the Apostle sees cause to warn young Timothy (though a very good man) to fly youthful lusts, 
2 Tim. 2.22.  and to mind Titus, 
Tit. 2.6.  to exhort young men to be sober minded. That you may be the better able both to discern and to avoid such dangers: Let the Word of God wherein you have been instructed, dwell in you richly (or plenteously) in all wisdom, 
Col. 3.16.  and that will make you rich in wisdom, even wise unto salvation, 
2 Tim. 3.15.17, 17.  and throughly instructed to every good work. 
Psalm. 119 9  When the Psalmist puts the question, Wherewith shall a young man cleanse his way? His answer is, by taking heed thereto according to thy word.  Non erit hoc artis, sed pietatis opus. 
Let no day pass without consulting the Oracles of God. 
Prov. 20.29.  The glory of young men is their strength: May it be your glory to be strong in the Lord, 
Ephes. 6.16.  and in the power of his might, and to be strengthened with might by his Spirit in the inner man. Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth, glory in this, that he understandeth and knoweth me, etc. This was it that encouraged the Apostle to write unto young men, 
1 Jo. 2.13, 12.  because they were strong, and the word of God abode in them, and they had overcome the wicked one. It was no less an honour then a comfort to good Obediah, 
1 Kin. 18.2.  that he could say, that he feared the Lord from his youth.  
How was the Apostle filled with joy, when he called to remembrance the unfeigned faith that was in Timothy, 
2 Tim. 1.5  which dwelled first in his Grandmother Lois, and in his mother Eunice? And Timothy by his steadfast persevering in the faith, procured this honour unto his parents, to have their names made as lasting as the Scriptures. A serious profession of religion and godliness hath been derived upon you through more generations. To mention the honour and dignity, the wealth and greatness of any of your Progenitors: what rich purchases they have made, what stately structures they have raised, what Titles of honour they have achieved, were but vanity, and apt to occasion evil rather than good. Abraham (who is so much renowned in the book of God for his faith and obedience) is remembered for no other purchase then of a place to bury in; 
Gen. 22.15  for no other buildings, then of Altars to the Lord; and for no higher Titles than such as might serve to set forth his spiritual relations: Abraham the father of the faithful, 
Chap. 23. Gen. 17.5 Rom. 4.17 Gen. 26.24. 2 Chr. 20.7 Isa. 41.8.  the servant and the friend of God. It sufficeth, if with your patience I may mind you, that as God by your Progenitors hath conveyed riches and honour in a large measure unto you: so that it may be your care to leave them with a blessing to your progeny. That which may add much to your contentment in the enjoying of them, and to your encouragement in the using of them well, amongst many other reasons this may be one, That whatever they are, they are not such, as have been either hastily gotten, or increased by usury or unjust gain, which would have left them without a blessing. 
Pro. 20.21. & 28.8.  I received it from that worthy Knight and your honoured Grandfather, Sr. Samuel roll: when he was about to leave the world, that he acknowledged it (with thankfulness to God) as an especial blessing that neither he, nor his father, nor his Grandfather, (notwithstanding their many and great transactions in the world) had ever borrowed or lent upon usury. And indeed it is no less a blessing to be kept from being tempted with the gain of lending, then to be delivered from the necessity of borrowing upon usury. What pity it were that an inheritance so justly acquired and accompanied with such a blessing, should ever be misused or misspent.  
Let the Justice, Temperance, Sobriety, Meekness, Moderation, together with those other virtues which were eminent in your Ancestors; become yet more eminent in you. Their hatred of vice, and love and practice of virtue, hath rendered their memory grateful and blessed. 
Prov. 10.7  The very instruments and occasions of evil were an offence unto them. Amongst other disorders, against which they testified their dislike, gamings at cards and dice, have not been so much as tolerated in their families (as I have been credibly informed) for well near, if not for more than a full century of years. The religious order observed by your great grandfathers father (Henry roll in the government of his family, especially in the sanctification of the Lords day, hath been long since made public to the world. I hope the mentioning of these things, will not be unto others an occasion of envy, nor to you of vainglory. My only aim is to offer them as incitements to godliness and virtue, and as examples worthy of imitation, and chief to you, with whom I trust they will not be unapt to prevail. The beginning and continuance of them, was their honour, and the perfecting and propagating of them will be yours. It is no less honourable, than easy to add unto that which hath been well begun. And it is a far greater diminution of honour to posterity to come short of the virtues of their Ancestors, then of their outward estate or splendour in the world. Quanto majorum vita praeclarior, tanto posterum socordia flagitiosior. But I trust (through grace) that there will be no cause to that those things which have been so happily begun, and so long continued, and that with such remarkable testimonies of the favour and blessing of God, shall receive either an end or an abatement in you. It was cause of rejoicing to hear, how affectionately you received the wise and holy admonitions and counsels of your dying father. I hope they will ever live with you, and you in them. I shall add no more, but that which David by inspiration from God, when he was a dying, spoke unto Solomon his Son, and which the Lord by him speaks unto every son of a religious parent, Know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts; and understandeth all the imaginations of the thoughts: if thou seek him he will be found of thee; but if thou forsake him, he will cast thee off for ever.  
That the Lord may be the guide of your youth, the strength and shield of your life, and in life and death your exceeding great reward, is the hearts desire, and prayers to God of him, who is,  
SIR, Yours, most affectionately and humbly to serve you for your souls good. William Trevethick.   

TO THE READER.  
THE intent and scope of the ensuing discourse, is the comforting of the living, and the commemorating and vindication of the dead. For the former, the grounds are the same, which Jesus Christ made use of to the same purpose, being taken from that which is a main article of our faith, and the support and stay of our Christian hope; to wit, the resurrection of the dead, together with the power and interest which Christ hath in it.  
For the latter, that which is here delivered hath not proceeded from any great affection that I bear to Panegyricke or Encomiastical Pulpit-discourses in the behalf of the dead. I know well how much they are distasted by many grave and learned Divines, who have judged them prejudicial to the reputation of the Minister, in exposing him to censure; to the honour of the dead, in that the forwardness of the Son, to celebrate their virtues, may occasion others, to become the more busy in discovering and publishing their vices: and to the edification of the living, many of which may be too apt to take occasion therehence, to grow the more regardless of well doing, presuming that however they behave themselves while they live, they shall not miss of praises enough when they are dead. Nevertheless their censure being not so general, but that even themselves admit of some exceptions. As where the person hath been of eminent desert, their lives free from manifest scandal, or where their names either have been, or are apt to be traduced. As for the former reasons I have most usually in my Sermons upon such occasions totally forborn them; so for the latter I have been moved to make some use of them in this; and I trust without offence to any that are sober minded: for if they consider what great pains and charge many heathens have been at in embalming and interring the bodies of such of their dead, 
Herod. Euterpe.  as deserved well of them while they lived, only because they supposed it a 
* So 53. prema officia justa Vocarunt Latitini, quoth just fierent lis, qui de nobis bene merentes mortui fuerant.  duty of nature and humanity, They will at least bear with us, if (according as we are 
† Dr. Feat. Cav. mist. p. 831.  taught) we take it to be as much, if not more a duty of Christian charity to keep alive our friends good name as to bury his dead body. And indeed it is of a far more lasting obligation. This is but once to be performed, but that is ever to be maintained. This is the duty but of a day, but that of our whole life.  
A good name is that which all good men do much set by: as that which is as necessary for themselves in respect of others, as a good conscience is for themselves. It is better than precious ointment (saith the wise man.) Ointment be it never so precious, doth but affect the outward sense; but a good name affects the hearts of those to whom it comes. The savour of a precious ointment may fill the house, but a good name fills the Country. 
Joh. 12.3. Mar. 6.14.  That continues but for a little space, but for a moment, but this for ages, for generations, it outlives the Owner, is too strong for death, and triumphs over the grave. Precious ointment may be common to all that are rich, but a good name is peculiar only to such as are good. Therefore it is also said, That a good name is rather to be chosen then great riches. 
Prov. 22.1 Honour hominis praecipuus thesautus est, Baldus cas. consc. l. 4. c. 1. c 15 Pro. 15.30  It is of more value, silver and gold cannot purchase it. It doth more good to him that possesseth it, it quiets and comforts the soul, and maketh the bones fat: It procures more and better friends; every good man will be a friend to him that hath a good report. It doth more good to others, by provoking and encouraging them to the study and practice of goodness, by which only a good name is to be acquired. It is one of those special blessings which God hath promised to such as love (and are beloved of) him. 
Gen 12.2 Pro. 10.7.  To do well is our duty, and to hear well a great part of our reward. 
Heb. 11.39.  And therefore by how much the more precious it is, and by how much the more every man is concerned in it, by so much the more careful we should be to preserve our own, 
Periculum famae aericulo. vitae & crudelis esse putatur qui famam suam negligit, Bald. ibid. Exod. 21.24 Levit. 24.20 Deut. 19.21  and by so much the more tender of staining or blemishing that which is another's. And if the Laws of God and of man be so severe against such as spoil their neighbour of any part of his estate, or deprive him of any limb or member of his body: There is little reason for such as do him a greater injury (as in robbing him of his good name) to expect an easier Judgement.  
But as God will not suffer his servants to want such as shall bear witness to their graces, and cause the savour of their good report to sprend abroad. So Satan (who is the envious one) wants not his instruments, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim 3 3  (communicating with him both in nature and name) are ready to follow them with a flood of calumnies and reproaches. 
Quanto ille cui invidetur successu meliore profecerit, tanto invidus in majus. Prov. 27.4.4 incendium livoris ignibus mardescit. Cyprian de zelo et livore.  And indeed envy is the ordinary lackey at the heels of virtue, which ever increaseth with the merit of its object, and wisheth and designeth the worst evil, to the greatest good, even to annihilate or to reduce it into nothing. And hence as hatred is one of the worst of passions, so envy is one of the worst and most dangerous effects of hatred. Wrath us cruel, and anger is outrageous, but who is able to stand before envy? surely not our first parents in their innocency before the envy of the serpent, nor Abel in his righteousness, before the envy of Gain, nor Joseph in his integerity, 
Prov 14 30. Job. 52  before the envy of his brethren; nor Jesus Christ in his perfection, before the envy of the Pharisees; no north envious man before himself. Envy is the rottenness of the bones. And envy slayeth the silly one. He is grieved at that good in another which never hurt him, but from which he might receive much good, and by which he might be made much better. Yea he often repineth at that good in another which he loathes, 
Acts 13 44 45  and hates to receive in himself.  
And where envy is once conceived in the heart, evil speakings will soon break out in the tongue; and secret whisper into open backbitings. 
Rom. 1 29 30 2 Cor. 12 20 1 Pet. 21  These are the ordinary attendants on envy. And an evil report, being usually at first, but whispered in the ear (Parva metu primo saith the poet) is readily taken up, 
Virgit.  by such as to whom it is as rare to speak good of others, as to do good themselves. And being once set on foot, it makes a shift to spread, though it be but reeling from Tavern to Tavern, and from Alchouse to Alehouse, (the common shops where such wares are vented) Bacchatur fama per urbem. It is an elegant description of Fame which is given by the Poet.  
Monstrum horrendum, ingens, 
Aeveid. l. 4  cui quot sunt corpore plumae,  
Tota vigiles oculi subter,—  
Tota linguae; totidem ora sonant, tot subrigit aures.  
A dreadful monster (saith he) that hath as many eyes, and ears, and tongues, as a bird hath feathers. To note how quick she is in espying, how curious in listening, and how busy in divulging of evil. He calls her indeed a Goddess, but with all gives her an attribute suitable to her deity. Dea foeda, The unclean Goddess, that pollutes and desiles every thing she toucheth, the tongues of such as report, and the ears of such as hear, and the hearts of such as give her the readiest entertainment, and especially the names of such as she traduceth: It being her design, to disguise the fairest and most unblemished names, and so to expose them to public censure, under the deformed vizor of an evil report.  
How much the name, and repute of this worthy gentleman, (upon whose account, this is tendered to thy view) hath suffered in this way, is more then enough known already; and how unjustly may in part appear, by that which follows in the close of this discourse: what is there delivered is (as hath been said) much more than I use, but yet far less than he deserved. The truth is, however in ordinary converse he was most affable yet in affairs of consequence he was sufficiently reserved. It was his use when his occasions did require it, to have recourse to such as by reason of their callings and employments were most likely to give him satisfaction. He was not wont to consult his Physicians in matters of Divinity, nor his Minister in matters of Physic, nor either in matters of State. He knew well what influences was like to proceed from such stars as moved beyond the sphere of their own activity. All that I can pretend unto is little more than was obvions to common observation. Only the experience I had of him, and the opportunity of converse for many years, may enable me to add this much, for the farther confirmation of that which hath been said, That he was a person (as far as I could discern) no way biased by private or selfe interest. Places of profit he neither needed, nor disired at all; and places of power, or trust, not so much as was wished. He was sensible of the vanity and danger of popular applause, and therefore willingly declined it. Not but that he highly prized the affections of his country of which he had frequent and large experience, and was willing to serve them. But that he might not be rashly hurried on upon designs, where he saw neither rational nor probable grounds to hope to accomplish them. He knew well that men are apt to be esteemed: not according to their undertake or endeavours, but success. And the same men who are most prodigal in praising the courage of such as are bold and forward in attempting, will be no more sparing to upbraid them with rashness and folly, if in the issue, or event, they answer not their expectations. The taunts, and reproaches of light and inconsiderate persons, he valued at a low rate, supposing them to be promoted by such as rather envied than desired his happiness; and it may be, were angry because they could not do him a greater displeasure. It is the easiest way of blunting the edge of Calumny, to slight and to neglect it.  
But what need I say more? Since the Lord in his most wise and gracious providence hath, in a good measure, removed that which was one main cause, of all these evils, (to wit our civil broils) and that in such a way, as who would ever have expected, that after all those miserable distractions and confusions, that were grown so general, and dreadful, throughout the Christian world; to the dishonour of God, the ruin, and destruction of Christian poople, and to the infinite reproach of our Christian profession; even when they were at their very height, and when (according to humane apprehension) nothing was to be expected (at least in these nations) but utter desolation: The Lord himself in zeal to the glory of his own name, and in compassion to his people should send us help from his holy place. And that also in such a way of love and peace, as became him who is the God of love and peace, which if duly considered according to all its circumstances, was such a miracle of mercy as our progenitors never saw, and our posterity will not believe. Sufficient (if any thing may be sufficient) to provoke us to be at love, and peace, amongst ourselves. The season, and instruments, which he had appointed for this work, he reserved to be disposed of by himself; that he alone might appear to be both the Author and the finisher of it. When his time was come, and his instruments were set on work, all things succeeded without let, or interruption. The less there appeared of man, the more of God: and he that ascribes all the glory to him, Shall have never the less himself. For he hath said, those that honour him, he will honour.  
Having therefore such an instance of the kindness and love of God, 
1 Sam. 2 30  towards such a people as were living in malice & envy, hateful or hated, and hating one another. I may conceive the better hopes, that such as do desire to approve themselves to be like unto God, and are not utterly void of that most Christian grace of Charity, will be the more apt to accept of that which is here tendered for their satisfaction in the behalf of the dead. And for others, who being little studious of doing good themselves, are best at leisure to find faults in others, as Hierome speaks, Qui sua non ornant, aliena carpunt, My prayer shall be, that God will give them better minds, and then, and not till then, will they effectually know it to be their duty 
a Mat. 7.12  to do to others as they would others should do to them; and to set as much by the esteem of others as they would that others should set by theirs. In the meantime Let all Christians mind that it is their duty, 
b Jam. 4.11  not to speak evil one of another, 
c Ps. 15.2  no nor to hear evil either ne auribus caluminiari. They are said to be far from good men, who give 
d Pro. 17.4 1 Pet. 2.17  heed to fals● lips, or a naughty tongue. Let us make conscience of the contrary duty.  
We own 
e Job. 31 13.14 15  honour to all men. What man so despicable, that hath not something in him, that is worthy of honour. He hath communion with us in the same 
f Pro. 22.3  nature, and is capable of communion with us in the grace and glory 
g Ro. 14.4 vid. Ames. de cons. l. 5 c. 13. . It is true wicked men are not to be honoured as they are such, nor so as may confirm or encourage them, or others to have fellowship with them, in their evil ways. Yet we may not deny them a testimony of that virtue which is in them; nor deprive them of that honour which God hath put upon them; Lest we should reproach the Almighty, or despise the ways of his providence, as if he might not do with his own as he pleased. 
Mat. 20.15 Rom. 13.7  Shall our eye be evil because he is good? We must render unto all their deuce, even honour to whom honour is due. Alas if this be all that wicked men shall have, it is but a slender portion, and such as affords but small matter of glorying unto them, or of envy unto us. In a word A good name is that depositum or pledge, 
Peccat qu audit sugillantem, seu detrahenetem, assentiendo, vel non resistendo, quam id facere deberet Azpilcueta manual. confess. c. 18. n. 37.  wherewith every man is entrusted in the behalf of his neighbour; and it is a crime of an high nature to be unfaithful in a common trust.  
That I might not offend either by assenting to, or not resisting of such an evil, (as a learned casuist saith I might) I have endeavoured in some measure to right the wronged, and to rectify the wrongdoer. And it is not unlikely but that such as have offended through evil affection will be impatient of being contradicted. Where a those that have failed through mistake or inadvertency, will take it in good part to be better informed, the proof whereof I shall leave to such as think it worth the observation.  
Being somewhat sensible, that while I have been pleading for others, I may be thought to need an Apology in the behalf of myself, for that I have presumed so far upon the patience of the reader, who may be apt to blame me for making the porch too large for the house, or for prefixing such large Epistles to a single Sermon. But for this I shall say, That the sin of uncharitableness is great and spreading, and we cannot lightly raise the feuce too high against it. And for both, I shall say, no more but this. That when we speak, or write, or hear, or read for God, or our souls, to caution against sin, or to quicken to duty; we should not easily suffer ourselves to complain of tediousness. The Apostles of Christ though their Epistles be not very short, yet say they had written briefly & in few words; as to show the excellency of the matter, and their zeal to their duty; so also, to intimate, that as themselves had not been weary in writing, 
Hebr. 13 22 1 Pet. 5.12  so neither should they to whom they had written, be weary in reading, If that which is here tendered thou shalt receive and use with profit, neither of us shall have cause to repent of our labour. And that it may be so, I shall make this my only request, 
Isa. 48.17  that we may mutually commend each other to him who hath said that he is the Lord our God which reacheth us to profit.  
Thine in the service of Christ William Trevethick.   
JOHN. 11.25. 
Jesus said unto her, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live.  
THe historical narration of Christ's miraculous raising Lazarus from the dead; as also of the preparations to it, and the consequents of it, are the main subject matter of the Evangelists discourse in this chapter.  
That we may know who this Lazarus was, he is set forth (v. 1.) by the indisposition of his body, he was sick: and also by the place of his abode, he was of Bethany. Which place is described, 1. By some others of its inhabitants (as it seems) better known to the disciples than Lazarus was. It was the Town of Mary and her sister Martha. 2. By its Situation, it was nigh unto Jerusalem, about fifteen furlongs off, v. 18. At this time the condition of the place was suitable to its name, Bethany (according to the notation of the word) signifying a house of sorrow or mourning. Lazarus a noted man of the town is dead, and there is much sorrow, and many mourners. Mary and Martha his sisters are weeping, the Jews also that came to comfort them weep, yea even Jesus Christ himself wept. v. 33, 35. Here was a great mourning at Lazarus his grave. We read of one Lazarus mentioned by Jesus Christ Luke 16.20. But whether that discourse be parabolical as 
a Theophilact. Justin. q. 60. Theophilus' Antiochen. l. 4. All●gor. Eucher. in quaest in Lucam. Alius preterea nemo, quod sciam. Quin am ●●s alii auctores historiam esse dicunt inquit Maldon●t. in loc.  some, or historical as 
b Tertull an l. de anima. c. 2. Ambr●s. Jren. l. 2. c. 62. & plures al●● apud Mal donat. Calvin. in loc.  most of the ancients affirm: 
c Tertullian adversus Marcionem l. 4. p. 274. edit. Basil. 1562.  
d Pet. Martyr in 1 lib. S●m. c. 28. p. 161.  Some of which understanding by the rich man to be meant Herod, and by Lazarus John the Baptist, supposing, as it seems, that Christ concealed their proper name's to avoid the odium of the times.  
Or whether that be a mixed discourse, partly historical, and partly parabolical, as 
a Maldon. in loc. Menoch. in loc.  others conceive: however otherways they differ, they generally agree that Lazarus spoken of there was not the same with him whom Jesus raised from the dead. As it may also farther a pear by his outward estate and condition in the world. Lazarus spoken of in Luke, is said to have been a poor miserable beggar, ready to perish through want. But this whom Christ raised again, was no way likely to be such. His sisters (whose affection towards him, sufficiently manifected in this discourse, would not suffer them, to see him beg) seem to be persons of wealth and repute, (to omit the conjectures of 
b Vid Calvin. & Maldon. & Menoch. in loc.  some) even by that magnificent act of Mary, in pouring that precious ointment on the head of Christ, which Judas said might have been sold for 
c 300 pence after the rate of 7 d. ob. (the value of their penny) amounts to 9 l.— 07 s.— 06, sterling. Bunting. Itinerarium p. 391.  300 pence Joh. 12.5. yea and for more, Mar. 14.5.  
An act so graciously accepted and so highly honoured by Christ, 
Mat. 26.13  that it is followed with a memorial of as large extent, and of as long continuance as the preaching of the Gospel. Sufficient to argue her condition was not very mean. Besides the great concourse of the citizens of Jerusalem, to visit and comfort them: which was, saith Maldonat, propter Marthae Mariaeque nobilitatem aliasque virtutes, 
Mos erat Judaeorun, mortuos praesertim honorabiliores, in Sepeluncis Sepelire.  for the respect they did bear to their nobility, and other vitues. And also the manner of his interment, being buried in a cave or vault; which (as is said) was most usual for such as were more honourable and of the better sort.  
But to pass by those things which are of the lowest concernment. There are other intimations given by the Evangelist, by which they are rendered more truly remarkable, and of eminent worth and note to us: which are,  
1 Their mutual love, manifested each to other, by their cohabitation, (or dwelling together) not only in the same town, but also as it seems in the same house: And farther by their mutual care for each other, as here, when Lazarus was sick, their first and chief care was to send for Jesus Christ, the great physician both of soul and body.  
2 Their love to Jesus Christ, evidenced by their frequent attending on him, and entertaining of him; taken notice of, and commended in all the Evangelists. Matth. 26.6, etc. Mark. 14.3, etc. Luke 10.38, 39 Joh. 12.2, 3.  
3 Jesus Christ his love to them all, as is expressed in the fifth ver. of this chapter, where it is said that Jesus loved Mary and her sister and Lazarus. Which he also makes manifest, by his sympathising with them in their sorrows, instructing them where they are ignorant, strengthening their faith, comforting them in their afflictions, raising up again of Lazarus from the dead, etc.  
Thus they that love Christ, and love one another are beloved of Christ.  
The preparatory acts, that go before this miracle are:  
1 the message which his sisters sent to Christ, to acquaint him with his sickness. That they went not themselves but sent, might proceed from the regard they had to their brother's weakness, and their own modesty. Suitable whereunto is the message which they send, wherein they prescribe nothing as to his coming, or sending or doing, but only commend-his case to Christ saying, Lord behold he whom thou lovest is sick, v. 3. and so leaving him to the freedom of his own will, to do as seemed good unto him. Which argues the sobriety, and meekness of their spirits, that in a matter of the greatest weight, even in a case of life and death, they were so ready to submit unto his pleasure, whereunto we have  
2 The answer which Jesus Christ returned by the messenger sent him, wherein he aslures them of life, and safety to the sick, and of advantage to the glory of God and of Christ. This sickness saith he is not unto death, but for the glory of God, that the son of God may be glorified thereby, v. 4. And this we may be sure to gain by an hummble, and submissive address to Christ, in the sickness of the body; though we may not be sure to be freed from death temporal, yet we may be sure of comfort in the promise of being freed from death eternal. However this aught to support the spirit of a Christian, that Christ shall be magnified in his body, whether it be by life or by death Phil. 1.20.  
3 The discourse which jesus Christ had upon this occasion with his disciples, wherein he signfieth to them, his purposes to return into Judea to raze up Lazarus from death; wherein he suffers not himself to be discouraged from his duty, by the danger which they suggested, might attend him in the doing of it; with all giving them to understand, that one special end, which he proposed to himself, in this undertakin, was the strengthening of their faith, v. 15. And not of theirs only, but also the begetting, increase, and perfecting of faith, in all the elect that remained yet to be called in.  
And to that purpose this being one of the greatest and last miracles that ever he wrought, while he was conversant in the world, and also a most remarkable demonstration of his almighty power and Godhead. He hath caused it the more particularly to be recorded by the Evangelist, with all its circumstances. As the place where it was done, near Jerusalem, they that doubted needed not to go far to inquire out the truth of it; the time when, it was near the Passeover, when the Jews in great multituds from all parts resorted to Jerusalem: The means whereby he effected it were the same by which he still upholds the world; even by the word of his power, The witnesses in whose presence he did it, they were many, and those of all sorts, men and women, friends and foes, some that believed, and some that were hardened, who went their ways and accused him to the Phaisees. ver. 46.  
All which circumstances are so exactly recorded, to the end, that they which were present might the better remember it; and that they which were absent might the easier believe it. Ut inde rem pene natura sua incredibilem, diligenti circumstantiarum descriptione credibilem redderet. To the end that a matter which in its own nature was in a manner incredible, by an exact description of all its circumstances, might be rendered apt to be believed.  
4 We have also here at large set down, that consolatory discourse, which Jesus Christ held with Martha, upon the occsiaon of the death of her brother. Wherein we may observe, the course which Christ takes, and the subject which he makes choice of, to comfort and restore her grieved and afflicted spirit. And that is the doctrine of the resurrection, and of life eternal: wherein he especially laboureth to regulate and confirm her faith.  
As to the main that there should be a resurrection, she no way doubted, but concerning the power of Christ, and his interest in that work, she did much need to be farther instructed. In the 21. v. She seems too much to confine the power of Christ to his corporal presence. Lord (saith she) if thou hadst been here, my brother had not died.  
As if according to his Deity, he were not every where present, or as if the distance of place could hinder his power from working of miracles.  
In the 22. v. she seems to ascribe, all the power that Christ had to do any thing for her, unto the prevailency of his prayers to God. Implying, that she did not believe, that he was able to do it of himself, when she saith but, I know that even now whatsoever thou wilt ask of God, God will give it thee.  
And whereas v. 23. Christ had promised that her brother should rise again. v. the 24. She captiously diverts it, or turns it off, applying it to his rising again in the resurrection of the last day. As if Christ could not make good his word till then, or as if the consolation which she might receive from the doctrine of the last resurrection were but of light concernment.  
This weakness or wavering of her faith, Christ corrects in the words of my text; where he informs her, that he is not only the ministerial, or instrumental cause, (as she seemed to suppose) but the very author, and principal effioient cause of the resurrection and the life.  I am the resuerection and the life. etc. 
Which words I shall consider, 

1 Absolutely as they are in themselves.  
2 Relatively with respect to the context.    
1 As they are considered absolutely they contain two distinct affirmative propositions.  
In the first of which, we have anassertion, of the power, and interest which Jesus Christ hath, in the resurrection and the life. Jesus said unto her, I am the resurrection, and the life.  
In the second, we have the specification of the proper, and adequate subject, or material cause, of the resurrection, and the life, and that is the believer, He that believeth in me, shall live.  
Whereunto he also adds an amplification of his power from the extent of it, and that both in respect of the quantity of the Subject, it reacheth to every one that believeth, be they never so many; He that believeth, it is indefinitely expressed in this verse, but yet explained in the next verse, to be understood as universal, where he saith, whosoever believeth in me. And also in respect of the quality of the subject, whatsoever his condition may be: be it never so desperate: Though he were dead, yet shall he live.  
2 As they are considered relatively.  

1 They are inferred by way of argument: for the correcting and curing of Martha's ignorance, unbelief and Error.  
2 For the moderating and quieting of her passions now apt to be distempered by immoderate grief.  
3 For the regulating, and improving of the present dispensation of providence, in the death of her brother, and of her mourning upon that occasion.   
Before I come to the observations, I shall endeavour to unfold the terms.  
And 1 in order to the opening of the first propositon, I shall show what we are to understand.  

1 By the resurrection.  
2 By the life.  
3 How Christ is said to be the resurrection and the life.   
2 In the opening of the second proposition, I shall show, 

1 Who it is that Christ means by these words he that believeth in me.  
2 How he that believeth in him shall live.    
3 In the opening the words whereby the power of Christ in raising of the dead, is amplified: I shall show what is meant by these words, though he were dead yet shall be live.  
First the resurrection is sometimes taken in the Scripture figuratiuly, 

What is meant by resurrection, Ro. 6.4, 5 Eph. 2.5, 6 & 5.14. Colos. 3. 1 Rev. 20.6 Rivet in Psal. 16. p. 120 Rom. 6.4 Resurrectio prima est transitus a morte peccati ad vitam gratiae. Sixtus Senens. Biblioth. Sanct. l. 6. Annot. 347. est spiritualis omnium salvandorum ex morte peccati reviviscentia, Pareus in loc.  
Mortuorum resurrectio dicitur. Mortuorum itaque vocabulo non est nisi quod. amisit animam, de cujus facultate vivebat. Corpus est quod amittit animam, et amittendo fit mortuum: ita mortui vocabulum corpori competit. Porro si resurrectio mortui est, mortuum autem non aliud est quam corpus, corporis erit resurrectio. Resurrectio est ejus quod cecidit. Tortullian adversus Martion. l. 5. p. 308. 309. n. 17. edit. Basil. 1562. Ca●o est, quae mo●te subruitur, ut exinde a cadendo cadavere enuncielu. Resurrectio caducae rei est (i.e.) carnis, Idem carnis resur. de. l. p. 56, 57 n. 14.   for the raisin again of the soul, from the death of sin, to the life of grace; which is called a passing from death to life, Joh. 5.24.  
This is called the first resurrection; which is nothing else but regeneration, the efficient cause where of is Jesus Christ, and this is only of the elect.  
And it is also taken properly for the raising up of the body, which was fallen by death.  
And yet not of the body without the soul, 
Anima est quae corpus 〈…〉.  but as death doth dissolve that union and conjunction which is between the soul and the body, so the resurrection shall restore it, whence it is also called a regeneration Mat. 19.28. 
Piscat. in loc. Musc. in Ps. 2. p. 22.6.  B●cause as in the first birth, a man 〈◊〉 brought forth consisting both of soul an● body, so in the resurrection, (which is as another birth) he shall be raised u● an entire man consisting both of soul an● body.  
Briefly, The resurrection proper●● taken, is a supernatural act of God whereby the same soul is reunited 〈◊〉 the same body; to the end that the same person (even the same entire man may be presented in the day of judgement to receive the rewards or punishment of his forepast life. Job. 19.26, 27● 2 Cor. 5.10.  
This also is twofold, according to the differing condition of the persons that are to be raised up. The hour is coming in the which all that are in th● grave shall hear his voice, and sha●● come forth, they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. Joh. 5.28, 29. By which i● appears that of the resurrection, thu● properly taken, Jesus Christ is also the author and efficient.  
Secondly by The life, we are to understand principally life spiritual, and eternal, together with all the degrees of it from its beginning in grace to its perfecting in glory, in that it is such a life, as is the fruit and consequent of faith, as he immediately expounds it, when he saith, He that believeth in me shall live, never die. This is indeed the life, by way of excellency, whereof Christ alone is the fountain and spring: when he is called the Prince of life; 
Act. 3.15.  he that hath life in himself, and from whom it is derived unto others, who by faith draw it from him as water from a fountain. According to that of Paul, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the son of God.  
All mankind by nature are in an estate of death, and no one of them is put into an estate of life, 
Calvin.  but he that is risen from the dead: none can rise from the dead but by him who is the resurrection, none can live but by him who is the life. He that hath the son hath life, and he that hath not the son hath not life. 1 Joh. 5.12. In a word the life here spoken of, is chief life spiritual and eternal, begun in grace, and to be perfected in glory: unto which life, there is no true way, but by him who is the way, the truth, and the life, Joh. 14.6.  
And thus you have heard what we are to understand by the resurrection, and what by the life. In the third place, I am to show, how Christ is the resurrection, and the life. And I find it expressed by a learned author somewhat to this effect.  
Christ, 
Lanc in. colos. 3.  as God, is the resurrection and the life properly and efficiently; As man, and as he hath died for our offences, and was raised again for our justification, so he is the resurrection and the life materially: 
Cartw. Harm. in loc.  as mediator, and so he is the resurrection and the life formally even in and by whom they rise and live: As he is the head of the body (the Church) so he is the life of the members, by which they are raised from the dead, and are alive unto God, and do live the life of God, that is the life of grace here, and shall at last with him also live the life of glory. When Christ who is our life shall appear, then shall ye also appear with him in glory, Colos. 3.4.  
To speak a little more particularly to the words. Whereas he saith I am the resurrection, and the life. Singula verba emphatica Sunt. Every word hath its force.  
I] and not another, nor by prayer to another, nor by the power of another; but of myself, and by mine own power. I am] not I have been, or I shall be, but I am: This is a manner of speakeing which is most proper unto God, who is ever the same, and by thus speaking, he would have us to know, that it is always in his power to do it when he will, by whom he will, and as he pleaseth. For as the father raiseth up the dead, and quickeneth them: even so the son quickeneth whom he will, Joh. 5.21.  
He speaks in the present tense, time past is not, and time to come is not yet, Tempus praesens est tantum tempus. Time hath no being but at present.  
I am the resurrection] more Hebraeorum, aftes the manner of the Hebrews; He useth the abstract for the concrete, but in an active sense; As when the Apostle saith, 1 Cor. 1.30. He is made unto us wisdom, and righteousness, and sanctification, and redemption; his meaning is, that Jesus Christ is he that doth make us wise, and righteous, and holy, etc. So here when Christ saith, I am the resurrection, it is as if he had said, I am he that doth raise the dead.  
Martha had said, concerning her brother, I know that he shall rise again in the resurrection at the last day. And Christ replieth in effect (Thou mayest as well believe that he may be raised now; 
Per quem tunc resurget po test & modo, quia ego sum resurrectio. August.  since he is present by whom he shall be raised then, for (saith he) I am the resurrection, and I can as easily do it now as then.  
(I am the resurrection and the life) first the resurrection and then the life; quia prior est restitutio a morte in vitam quam vitae status, 
Calvin.  the restoring from death to life is before the state of life. The resurrection from the death of sin, must go before the life of grace, and the resurrection both from death temporal, and death spiritual must go before a full enjoyment of the life of glory.  
This may suffice for the opening of the terms of the first proposition. I come now unto the Second.  
He that believeth in me shall live. In which proposition we have the proper subject of the resurrection and the life, He that believeth, the act that qualifieth and diposeth that subject, and that is faith. The object that gives life and virtue to that act, and that is Christ, he that believeth in me. And lastly the grace that is promised to reward, and crown it, and that is life. He that believeth in me shall live.  
The subject of the resurrection in general is that which is fallen (as hath been said,) The subject of the resurrection at the day of judgement, are the dead bodies universally both of good and bad. The subject of the resurrection, and the life or from the death of sin, to life spiritual, and eternal, are all and only the elect, which the father hath given unto Christ; for all they, and only they do come unto him by faith. Joh. 6.35, 37, 39, 40, 44, 47, 53, 54. All and only they, do perform that act, whereby they become fitly qualified, and disposed, to partake of such a grace; And that not only in general way, as they are a body: but every one for himself: every one that is thus to be raised by Christ, is to believe for himself. The just shall live by faith. Therefore he saith, He that believeth in me; And yet he spakes indefinitely, so that it is all one as if he had said every one that believeth in me, as Joh. 6.40. or whosoever believeth in me, as in the next verse after the text. Which notes also the object of faith, Jesus Christ. And to receive and rest upon him, as the Christ, the son of God, as the only author of life and Salvation is to believe in him, as appears by Martha in her answer v. 27. which is also the same with Peter, Mat. 16.16.  
And He that beliveth in Christ, is every one that by a true faith doth lay hold, and rest, upon Christ for life and salvation.  
And he that thus believeth in him shall live, that is, shall live spiritually and eternally, He shall forthwith receive that life which shall never have an end. He shall never die, that is spiritually and eternally.  
This also may serve for the unfolding of the terms of the second proposition. I come in the third place to the amplification of the power of Christ in these words. Though he were dead yet shall he live. Wherein he sets forth the exceeding greatness of his power in regard of the extent of it, and that,  
1 In respect of the quantity or number of those that are to be raised up, be their multitude never so great, howsoever dispersed, of whatsoever nation, kindred or tribe; whether Jews, or Gentiles; Barbarians, Scythians, bond or free.  
2 In respect of their quality, be their condition never so desperate; yet he that believeth, whosoever believeth, every one that believeth, Though he were dead, yet shall he live.  
That is (say some) Though he were dead in the body, 
Piscat. in loc.  yet shall he live again the body unto life eternal, 
Menoch. in loc.  as he that believeth not shall rise again but unto death eternal.  
Or though he were dead, 
Cartw. Metaph. in loc.  yet seeing I am the resurrection and the life, if it be for the glory of God, I can and will (as often as I please) restore him unto life again: nether need I stay for the last day.  
There are others that understand it especially of the spiritual death of the soul, 
Calvin. Maldonat.  or of the souls being dead in sin, and by the power of Christ to be quickened to a new and spiritual life; yet not without respect to the body, which though dead naturally, yet by his power should be raised up again.  
But which way soever of these two the words are to be understood, there may arise a doubt.  
1 If Christ speaks of the death of the body, how doth he require faith of the dead? can the dead believe? The dead praise not the Lord, neither any that go down into silence. Psal. 115.17. And as they can not praise him, so neither can they believe in him. In death there is no remembrance of him. Psal. 6.5. They that go down into the pit cannot hope for thy truth, Isaiah 38.18.  
2 If he speak of the spiritual death of the soul by sin, and of the raising up of such to the life of grace, what is this to the business in hand. The question is, of restoring life to Lazarus his dead body, and he speaks of giving life to the soul that is dead in sin.  
For answer unto these, there is no doubt but that Christ's answer to Martha is both proper and pertinent, though every one may not so readily apprehend it.  
But to the doubts themselves. To the first we may say that he doth not require faith of the dead sensu composito, that is, that those that are dead in body should believe; but of the living, as if he should have said, He that while he liveth doth believe in me, though he were even now dead, yet shall he be raised up again, and live in the body, and that eternally; and thus he seems to explain himself in the very next words, where he saith, whosoever liveth and believeth in me shall never die.  
Again when he saith, though he were dead yet shall he live, it is to note, either his omnipotency, in that he can and will give life unto him, and cause even the dead to live. Or that although he be dead in respect of us, yet he is still alive in respect of Christ; in whom all believers live, and shall never die. And thus he is to be understood when he saith of Lazarus, his sickness that was not unto death, 
v. 4.  and yet afterwards he saith, Lazarus is dead. His sickness was not unto death, 
v. 24.  in respect of Christ, who could and would raise him up again: 
Sharpius Symphonia. loc. 176.  yet he was dead in respect of men by whom he could not be numbered amongst the living.  
As Paul said of Eutichus when he was dead Act. 20.9, 10. So may it be said of every believer, even when he is dead, his life is in him. His grave is but his bed, 
In mortis umbrajacet  Jsa. 57.2. and his death his sleep, as Christ said of Lazarus when he was dead, our friend Lazarus sleepeth, v. 11. He sleeps in Jesus, 
1 Cor. 15.18  1 Thes. 4.14. He is still united unto Christ, he is a member of that body which lives eternally. 
Calvin.  Death itself unto belivers is a deliverance from death.  
And that of the Jews may be truly applied unto them, their grave is not the house of the dead, but Both Chajim domus viventium the house of the living.  
To the second, though it should be understood of a spiritual death, yet it is very suitable to the matter in hand. And it is a forceable argument to confirm the faith of Martha in this, that Jesus Christ was able to raise her brother again. He that is able to raise the soul from the death of sin, and to cause it to live the life of grace, can also raise the body from death temporal unto life eternal in the last day, and he that can raise the bodies of all the elect unto life eternal in the last day, can raise the body of one man unto life temporal now.  
Furthermore whereas he was sought unto for restoring of life to the body. He answers that he was both able and ready to give more than they desired, even life not only to the body but also to the soul. Thereby taking an occasion from her insisting so much upon the life of the body to raise up her faith, and to quicken her desires after the life of the soul, which is of more necessary & worthy concernment, especially seeing she was now conversing with one who had both these in his power to confer.  
And this was usual with Christ to take occasion from men's discoursing of outward, and corporal things to lead them on to spiritual things, and from temporal to eternal, as may be seen, Johnn 4.13. etc. Joh. 6.26, 27.  
And this ariseth from that special respect which Christ bears unto the souls of his elect. Whence it is that he makes it his first care, useth more words, and takes more pains, to raise up Martha's dead faith, then to raise up her brother's dead body. And therefore he seems to turn her off from the discourse of raising of her brother, upon which she was so passionately set, and leads her into a discourse of spiritual life. Although it be not to be doubted but that he comprehends under these expressions, a double dispensation of grace; viz. that he would raise the soul from a spiritual death, to a spiritual life; and the body from death temporal to life eternal, a taste whereof he was now about to give in raising Lazarus from the dead.  
I shall give you the Sum of all that hath been said by way of explication in this short paraphrase. And it is as ●f Christ should have said, Martha thou impliest by thy discourse, that thou hast but low thoughts of me and my power: and that thou imaginest me to be only the minister or dispenser of the resurrection; that is such a one as only by prayer can obtain from another the power of raising the dead. Thou lookest upon me only as a man that is a prophet, and that by some more than ordinary grace; and favour, can prevail with God. But thou must know, and it is thy duty to believe; that I am God as well as man, and therefore that I am he, who hath that power, in and of myself, by which I am able to raise and do raise the dead to life, and that I am the very root and fountain of life by whom the dead do rise, and the living do live, whether naturally or spiritually, temporally or eternally. And also that he, whosoever he be, that by a true and lively faith doth lay hold, and rely upon me, as such, whatsoever his condition may be, yea though he were dead, yet shall he live: though he were dead in respect of the body, yet by me shall he live again ●n the body. Though he were dead in sin (●s every one is before he believeth) yet by his faith in me, shall he be raised up to live, the life both of grace and glory.  
I come now to the observations.  
And first from the words absolutely considered as they propose the author & efficient cause of the resurrection & the life, and as they contain an assertion of that absolute and independent power, and interest which Jesus Christ hath in the resurrection and the life. We may observe,  
Obser. 1 That Jesus Christ is the author of the resurrection and the life. Or That Jesus Christ is the author and efficient cause, both of the resurrection of the body, and of the life both spiritual and eternal.  
2 From the subject of the resurrection and the life, together with the qualification or limitation thereof, or the person to whom only Jesus Christ is the resurrection and the life; held forth in the second proposition, in these words He that believeth in him.  
Obser. 2 We may observe that  
Such as do sincerely believe in Christ, are the only proper and adequare subject of the resurrection and the life. Or  
Such as sincerely believe in Christ are they, and they only, who by the power of Christ are, or shall be raised from death to life spiritual and eternal.  
3 From the amplification of Christ's power from the extent of it. He can and will raise them be their condition never so desperate. Though he were dead yet shall he live.  
Obser. 3 The power of raising of believers unto life spiritual and eternal in respect of all the degrees of it is so fully and absolutely in the hands of Christ, that nothing can hinder him from raising of them when he will.  
Secondly from the words relatively considered. 1. As they contain a doctrine delivered and asserted by Jesus Christ, for the correcting and curing of Martha's ignorance and error, concerning his almighty power and godhead.  
Obser. 4 To be rightly informed in the doctrine of the power and interest, which Jesus Christ hath in the resurrection, and the life, is an especial means to cure the ignorance, and to prevent the error, we are apt to be corrupted withal, concerning the power and Godhead of Christ.  
2 Whereas Jesus Christ for the moderating, quieting & comforting of Martha's spirit now apt to exceed in mourning and grieving, for the death of her brother, doth especially make choice of, and insist upon the doctrine of the resurrection, & the informing her in, and affecting her with, his absolute power in it, and over it.  
Obser. 5 Rightly to be informed in, and to be affected with, the doctrine of the resurrection and the life, and of Christ's power in it; is of especial use, to comfort the sorrowful, and mourning friends of such as die in the faith.  
3 Whereas Jesus Christ doth take occasion to moderate, and improve Martha's mourning over her brother's dead body, and her desire of having it raised up again to life temporal; to mind her of the true and effectual means of quickening and raising up her own dead soul, to life spiritual, and eternal.  
Obser. 6 When any are apt to exceed in mourning over their friends dead body; wishing it might be restored again to life temporal: It is seasonable to mind them of the most effectual means of raising up their own dead souls to life spiritual and eternal.  
The words of the text are few, but fruitful. I may compare them to those few loaves and fishes, which in the hands of the disciples, seemed unto them by much too little to satisfy so many thousand hungry stomaches, as then stood in need of refreshment. But being blessed and broken by Christ, they multiply so exceedingly, that they become enough for all and to spare.  
In like manner these words of Christ looked upon with a carnal eye, or as only in the hands of a man, what are they among so many that every one should have his portion. But if Christ by his spirit do bless and dispense them in the way of his ordinance they will multiply and be enough for all. Yea such is the nature of this food, that every one may carry away the whole, and yet never a one have ever the less.  
To each of the observations I shall speak particularly, but very briefly. The first is this,  
Obser. 1 Jesus Christ is the author of the resurrection, and the life. Or Jesus Christ is the author and efficient cause, both of the resurrection of the body, and of the life both spiritual and eternal.  
1 That he is so is manifest in the text; and therefore needs not any farther proof: neither shall I add any more but only this, that we have Jesus Christ asserting his power, and efficiency, in the resurrection, four several times in one and the same chapter. viz. Joh. 6.39, 40, 44, 54. and in the life both spiritual and eternal no less John 5.21, 22, 24, 25, 26.  
2 How he is so I shall show in these particulars.  
1 Jesus Christ is the author and efficient cause of the resurrection and the life, as he is God, not excluding the father or the spirit. For it is said that the father raiseth up the dead and quickeneth them. Joh. 5.21. 1 Cor. 6.14. And also that the spirit raiseth and quickeneth the dead Rom. 8.11.  
The father by the son, and through the spirit, 2 Cor. 4.14. Opera Trinitatis, ad extra, sunt indivisa.  
As he is the judge of the world, so he is the resurrection, both of the elect, and reprobate, Joh. 5.27, 28. Even as the opening of the prison doors, and the bringing forth of the prisoners, is by the power and authority of the Judge. So the opening of the graves, and the raising of the dead is by the power and authority of Jesus Christ.  
3 As mediator, and so he is the author of the resurrection and the life, of believers only. And that  
1 By his merit, 1 Cor. 15, 21, 22. since by man came death, that is by the merit of man's sin, even by the sin of the first Adam. By man came also the resurrection of the dead, that is by the merit of the righteousness of Christ who is the second Adam.  
2 By his efficacy, power and virtue, whereby he quickeneth whom he will. He shall change our vile body, 
Joh. 5.21  that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things to himself, Phil. 3.21.  
3 By inchoation, Christ is risen from the dead and become the first fruits of them that slept 1 Cor. 15.20. that is of believers. Christ is to believers as the firsts fruit to all the rest of the fruits; be and therefore if all the fruits sanctified, through the Sanctification of the first fruits, than so shall all believers be raised by the resurrection of Christ.  
The use of this point, is to confirm our faith, in the doctrine of the Godhead of Christ. None can raise the dead of himself, and in his own name, and by his own power, but God only. And hence by his raising up of himself, he is said to have been declared, to be the son of God with power, Rom. 1.4. And this was one of those signs by which he evidenced himself to be the Christ to John's disciples, Math. 11.5. in that by him the dead were raised up.  
And as the resurrection of the dead, is one of those principles, or fundamentals of the doctrine of Christ, which are most necessary for all Christians to know and believe. Hebr. 6.1, 2. So to know and believe that Christ is the author or principal efficient cause of it, is no less the duty of all that profess to believe Jesus Christ to be the son of God? which is another article of our faith. And therefore to the end that Jesus Christ might fully confirm Martha in the faith of his Godhead; he thoroughly instructs her concerning his power and efficency in the resurrection: which if she should receive, she must also necessarily believe him to be God.  
And accordingly it follows, when Christ puts her to the question ver. 26. Believest thou this? she readily answers, ver. 27. Yea Lord I believe that thou art the Christ, the son of God.  
The truth is, the doctrine of the resurrection is a difficult point. Durius creditur resurrectio carnis, quam una divinitas saith Tertulians. That is, the rection of the body, is harder to be believed, thence it is (saith he) that heretics commonly begin, 
l. de resurrectione carnis. p. 46. n. 2.  with the resurrection of the body, and thence (having shaken the hope of the resurrection) they ascend at length to the questioning of the Deity. Which is the reason he gives for his dealing first with that subject. That so the saithful being Sufficiently confirmed in this, they might be the better grounded in all the rest. As if they should be weakened in this, they would be doubtful in all the rest. Fiducia christianorum, 
ibid. p. 45.  resurrectio mortuorum, saith the same Author, The hope of a christian, is the resurrection of the dead. Tolle spem resurrectionis & resoluta est observantia omnis pietatis. 
Chrisostom. in Mat. 22.  Take away the hope of the resurrection, and all esteem of religion is vain. If there be no resurrection of the dead (saith the Apostle, 1 Cor. 15.) then is Christ not risen & if Christ be not risen, then is our preaching vain, and your faith is also vain, and ye are yet in your sins, ver. 13. etc. Then they also which are fallen a sleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable, ver. 18.19.  
Whereas on the contrary if we be established in these points; That there shall be a resurrection; And that Christ is the Author and efficient of it, than it follows, That Jesus is the Christ the son of God which should come into the world. And that whosoever believeth in him shall never die. As will farther appear in the handling of the second doctrinal observation, to which now I come, and it is this.  
Such as do sincerely believe in Christ, are the only proper and adequate Subject of the resurrection and the life. Or  
Such as do sincerely believe in Christ, are they and they only who by the power of Christ, are or shall be raised from death to life spiritual and eternal. I do not say that believers are the only adequate subject of the resurrection, 
Dan. 12.2, 13  as if none should rise but they; The wicked shall rise also, but to the resurrection of condemnation. But I say that belivers are the only proper and adequate subject of the resurrection and the life, or of the resurrection to life spiritual and eternal. He that heareth my word, and believeth on him that sent me, hath everlasting life. The hour is coming, in the which all that are in the graves shall hear the voice of the son of man, & shall come forth, they that have done good, unto the resurrection of life, Joh. 5.24 28, 29. And this is the will of him that sent me, that every one which seethe the son, and believeth on him, may have everlasting life, and I will raise him up at the last day, Joh 6.40. They and only they shall rise and die no more, whosoever believeth in me shall never die. Joh. 11.26. Only such as have a part in the first resurrection, are they over whom the second death shall have no power, Rev. 20.6.  
Because they only have received that immortal seed, and principle of spiritual and eternal life. He that believeth on him that sent me, hath ever lasting life, and shall not come into condemntion, but is passed from death to life, Joh. 5.24.  
2 Because of their near relation to God. They that shall be accounted worthy to obtain that world, and the resurrection from the dead cannot die any more, for they are equal unto the Angels, and are the children of God, being the children of the resurrection, Luk. 20.35, 36.  
3 Because of their near relation unto Jesus Christ, they are members of his body, being engrafted into him by faith, and therefore they shall rise with him, Jsa. 26.19. With my body shall they arise. Whence they are said to be begotten again unto a lively hope, by the resurrection of Jesus Christ from the dead, 1 Pet. 1.3. And if we believe (saith the) (Apostle) that Jesus died and risen again, even so them also which sleep in Jesus will God bring with him. 1 Thes. 4.14. They only are given of God the father unto Jesus Christ. And this (saith he) is the will of the father which sent me; that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. Joh. 6.39. Which he will do accordingly, v. 40, 44.  
4 They only have attained to that grace which sets all other means on work, and renders them effectual, and that is faith, which is that grace which is the resurrection of the soul, and in a ●ort enlivens the soul, gives life unto the life. Though not of itself but by virtue of its object which is Jesus Christ; ●aith is the vessel by which we draw water but of the wells of salvation, the conduit pipe by which we convey home to out own souls, that life which is in Christ.  
This point is of use to inform us,  
Use 1 1 Who they are alone, to whom Jesus Christ is the resurrection and life; and they are only believers.  
2 What it is alone that makes any one capable of an interest in the resurrection, and the life, by Christ, and that is faith.  
3 What we must be, if we will have Christ to be such (even the resurrection and the life) to us, we must be believers. We must be engrafted into Christ by faith, we must be members of his body if we will be partakers of of his resurrection. We must be in covenant with him, and to that end we must by true and unfeigned repentance break off, and dissanul our covenant with sin, and that with Loathing and abhorrency, as that which will infallibly hinder, and dissolve all union, and communion between Christ and our souls. We must also by a ready, cheerful and sincere obedience, serve and glorify God in whom we profess to believe. If we be believers indeed, we must evidence it, by our living the life of faith, even by adding works to our faith, 
Gal. 5.6. Jam. 2.17 etc.  it must be a faith working by love. Faith without works is dead, show me thy faith by thy works.  
Use 2 This is a word of terror unto unbelievers. In as much as they may know from hence, that they have neither part nor lot in this matter. 
Non dicitur de mortuis lege naturae, & separatione animae accorporis, sed de his qui pecato mortui sunt. Hieron. in Isaias. c. 26 1  Jesus Christ is not the resurrection and the life to them. They are dead they shall notlive, they are diseased, they shall rise, all their memory shall perish, Isa. 26.14. They are dead in their sins, and continuing such they cannot live the life of grace, & shall not live the life of glory. He will indeed raise them up again, but it will be only as a judge, calling them out of their graves as Malefactors out of their prisons, to appear before him to receive their sentence only (as hath been said) to the resurrection of condemntion, Joh. 5.29.  
Where by unbelievers I do not understand only Jews and Heathens, Turks, and such like infidels which never made a profession of the name of Christ. But also such as though they profess that they know God, yet in their works deny him. And even of such the Apostle saith, that they are abominable, and disobedient, and to every good work reprobate, Tit. 1.16. These may be Christians in name, and outward profession, but unbelievers yea worse than infidels in deed.  
To such I may spoke in the words of the prophet Amos ch. 5.18. woe unto you that desire the day of the Lord, to what end is it for you? the day of the Lord is darkness and not light; even very dark and no brightness in it. And as another prophet speaketh in a like case. The mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasting and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, Zeph. 1.14, 15.  
But alas many (yea too many) are apt to deceive themselves, saying that they do believe, and repent and obey too, and that they do many things, and that they are better than many other men are. Thus the Pharises, Luk. 18. He can say, God I thank thee, I am not as other men are extortioners, unjust, adulterers, or even as this Publican. And he did many good things too, and yet he did but deceive himself. In like manner Saul can meet Samuel with a great deal of confidence, and say, blessed be thou of the Lord: I have performed the commandment of the Lord, 2 Sam. 15.13. yea Samuel hath much a do to convince him; He stands to it v. 20. Yea. saith he, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me. When as all the while he was in the very way of rebellion and stubborness. ver. 23.  
And are there not many, who have far less to say for their works, and yet can boast much more of their faith; and though their words be never so evil, and their communication never so corrupt, and their actions never so vile; ye● they can bless themselves, and thank God, they have a very good heart, and a strong faith; and are as good christians, and as sound believers as the best.  
And what is this but (as Mr. Shepard rightly calls it) a bramble faith, 
Sound believers. p. 72.  which indeed lays hold upon Christ, but as the bramble doth upon our skin, it only pricks and Scratcheth him, causing nothing but reproach to his name, and grief to his spirit, Rom. 2.24. Phil. 3.18, 19 And what will be the end of such deceit, but (as the Apostle saith) destruction to them that trust to it.  
Use 2 Lastly unto such as are true believers indeed, this is a word of unspeakable and endless comfort. Christ is the resurrection and the life to them. All that ever he hath done or suffered, hath been for them; That he took on him the form of a servant, and humbled himself to the death of the cross, was laid in the grave, and for a time continued under the power of death: That he risen again from the dead, and ascended into heaven, and sits at the right hand of the Majesty on high: Whatever he was in his humiliaton, whatever he hath been, or is, in his exaltation, he hath been and he is wholly for believers. For their sakes saith Jesus Christ I sanctify myself, that they also might be sanctified through the truth. Joh. 17.19. For their sakes I sanctify myself (i.e.) Offero me tibi in sanctam victimam. 
Chrisost homil. 81. Piscator. in loc.  I offer myself an holy sacrifice. And by once offering he hath perfected forever them that are sanctified, Heb. 10.14. For their sakes, it is, hat he ever liveth making intercession for them, Heb. 7.25. So that whatsoever times or changes may come, they are sure it shall go well with them. Even when there shall be signs in the sun, and in the moon and in the stars, and upon the earth distresses of Nations, with perplexity, as the sea and the waves roaring, Luk. 21.25. When the sun shall become as sackcloth of hair, and the moon shall become as blood: And the stars of heaven shall fall unto the earth, even as a figtree casteth her untimely figs, when she is shaken with a mighty wind: When the heavens shall pass away like a Scroll, and the element shall melt with fervent heat, the earth also and the works that are therein will be burnt up. And every mountain and Island shall be moved out of their places. And men's hearts shall fail them for fear. And the Kings of the earth, and he great men, and the rich men, and the chief captains and the mighty men, and every bond man, and every freeman, shall ●ide themselves in the dens and in the rocks of the mountains. And shall say to the mountains and rocks fall on us, and hid 〈◊〉 from the face of him that sitteth on the ●hrone, and from the wrath of the lamb. ●et saith Jesus Christ unto believers, when ●e shall see the son of man coming in a ●loud with power and great glory: Even ●hen these things begin to come to pass, ●●en look up and lift up your heads for your redemption draweth nigh, Luk. 21.28. behold the day cometh that shall burn as ●oven, and all the proud, yea and all that do wickedly shall be as stubble, and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name, shall the son of righteousness arise with healing in his wings. 
Mal. 4.1, 2   
This is the portion of believers, and of them alone, a stranger doth not intermeddle with their joy. To them only is Jesus Christ the resurrection and the life, and to them he is so, be their condition what it will. He that believeth in me, though he were dead, yet shall he live. Which brings me to the third point of doctrine, raised from the Amplification of Christ's power from the extent of it, He can and will raise them, be their condition never so desperate.  Though he were dead yet shall he live. 
Obser. 3 The power of raising of believers unto life spiritual and eternal in all the degrees of it is so fully and absolutely in the hands of Christ, that nothing can hinder him from raising of them when he will. All power (saith Jesus Christ) is given unto me, in heaven and in earth, Matth. 28.18. That is, An absolute and supreme authority over all things both in heaven, and earth, is committed to the hands of Jesus Christ (as he is mediator) for the good of his Church. And if all power in heaven and earth, be in the hands of Christ, than he may do what he will in heaven, and earth, nothing can let him.  
1 He can remove all hindrances. If any thing could hinder Jesus Christ from raising of believers unto life erernall, death and hell would do it; but these cannot. I have the Keys of hell and of death, saith Jesus Christ, Rev. 1.18. By his having of the keys understand the power and authority of his office, he hath the chief authority and command over these. And these are the greatest and most powerful enemies of believers.  
Death is the king of terrors. And Hell is the second death, even death, 
Job. 18.14  eternal, the utmost issue and effect of sin, which is the sting of death.  
Moreover death and hell are comprehensive viles, they contain under them all the miseries of this life, and of that which is to come (if at least it may be lawful to call in life) weakness and sickness in the body, shame and reproach to the name, losses in the estate, crosses in relations, grief and vexation in the mind, and lastly the separation of the soul from the body, and of both from God, and to be given up to the worm that never dieth, and to the fire that never goeth out. Now thy dominion over these is in the hands of Jesus Christ, he hath them all in his power and at his dispose. He hath vanquished all these enemies and triumphed over them; And by death destroyed him that had the power of death, that is the devil; And delivered them, who through fear of death, were all their life time subject unto bondage, Heb. 2.14, 15. He hath led captivity captive. And he must reign till he hath put all his enemies under his feet, 1 Cor. 15.25. He shall have a full and absolute conquest over them. They shall be so thoroughly subdued, that they shall never rise again.  
2 As he can remove all hindrances and oppositions, that nothing may resist him: So he can command all helps & furtherance what ever may be requisite. He can command the sea to give up the dead that are in it, and death and hell to deliver up the dead that are in them, Rev. 20.13. even with more ease, and better success than a conqueror can command his captives that are at his mercy. He can give power to all means that they shall be effectual, if he speak but the word it shall be done. By the word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth, and all power both in heaven and earth is in his hands, as was showed even now.  
And if this be so, that the power of raising of believers from death to life spiritual and eternal, be so fully and absolutely in the hands of Jesus Christ, then how much doth this commend, and magnify the privilege and happiness of believers; He that is their Lord and Master, their brother and friend, & head and husband, who is so inseparably and unchangably theirs, and hath loved them better than his own life; hath all things in his own power life, and death, both temporal and eternal, are in his hands, and he can dispose of them at his pleasure; so that they may boast and glory in this saying with the Psalmist; He that is our God is the God of salvation, Ps. 68.20.  
And I may say unto every believer as the women said unto Neomy. Blessed be the Lord which hath not left thee this day without a kinsman, who shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law which loveth thee, which is better to thee then seven sons, hath born him. And blessed be God for Jesus Christ whom he hath given unto thee, and who hath loved thee better than his own life, behold even he it is that hath the power in his own hands, to be the restorer of thy life, yea the raiser of thee up unto eternal life. And it is better that it is in the hands of Christ, then in the hands of any friend in the world, were there but such a power put into the hands of a father, or brother, or kinsman, or friend, we should be apt to rejoice in it, and to esteem it a great privilege, and yet it is possible they might fail us. But it is impossible that Christ should fail.  
Yea it is better than if it were in our own hands, for had we such a privilege, and were but left to the liberty of our wills (as Adam was) we should be as apt to commit a forfeiture as he was.  
And therefore that the foundetion of God might stand sure, and that the Lord might know who are ●is. He hath reserved it in a surer hand. God hath raised up the Lord, and will also raise up us by his own power. 1 Cor. 6.14. and 2 Cor. 4.14.  
But here it may be Questioned, that if there be such a full and absolute power in the hands of Christ of raising up believers when he please, and that to life spiritual, and eternal, in respect of all the degrees of it; even a full power of raising them up from the death of sin to the life of grace, and of recovering them after all their relapses, the raising them up to higher degrees, and at last to raise them from death natural to life eternal, and from the grave to glory.  
Quest. 1 1 Why should Jesus Christ suffer so many of those whom the farther hath given him, to lie so long dead in their sins, before he raise them up to live the life of grace?  
Quest. 2 2 Why should it be so long ere he raise them up to perfection in grace?  
Quest. 3 3 Why should he suffer the bodies of believers which are holy, the temples of the holy ghost, and members of his own body; to lie so long in their graves, to corrupt and putrify, and that there should be no difference, between the condition of the believer, and unbeliever, neither that their dust shall be capable of being distinguished the one from the others.  
For answer unto these, though there were no other reason to be given but this in general, that it is the will and good pleasure of God to have it so, yet that were sufficient to set bounds to our curiosity, in enquiring after the reasons of his dispensations. But yet it may be farther said (though all that I shall add will be in order to the better understanding of that.)  
Ans. 1 To the first, That Jesus Christ doth suffer many of those whom the father hath given him to lie long dead in their sins before he raiseth them up unto the life of grace. I answer first, Negatively.  
1 He doth not do so by all, some are sanctified and raised up in the very womb, 
〈◊〉 1.15.  Jer. 1.5. and from the womb. Some in their youth; and some not until they are ready to drop into the grave.  
2 That he raiseth up some sooner or more early than others doth not proceed from any worthiness that is in one more than another either in respect of birth, that one is born of better and more gracious parents than another, or that one hath had better education than the other, or that the one hath better natural or acquired parts, or hath had better means or opportunities, or naturally had better inclinations to be wrought upon.  
Manasseh the son of good Hezekiah, who in all likelihood, as he had the privilege to be born of a very Sincere and gracious father who doubtless was not wanting in the duty of a father either in precepts, example or prayers, besides other good means were not wanting, neither for any thing that appears did he want parts to apprehend and approve them. And yet we see it was long ere he was raised up.  
Josiah the son of wicked Amon in a worse time, and under less means, and yet he is raised up betimes, 2 Chron. 34.3.  
3 I answer affirmatively. It is 1 To manifest the liberty, and power of his own will, in the dispensation of his grace. It is in his power to do with his own as he please. Neither have they that were called in at the first hour, reason to boast of themselves, or to envy at others, that come in after them, that they are made equal unto them. Nor they that are raised up, (as it were) in the last hour, cause to murmur, that they had not a more early call. 
Mat. 20.15  Is it not lawful (saith he) for me, to do what I will with mine own.  
2 To magnify the exceeding riches of his goodness, in his for bearance, & long-suffering, until the sinner hath filled up the measure of his iniquity, and is become in a manner ripe for judgement: and when (in man's apprehension) nothing was to be looked for, but that the reward of his hands should be given him: As who would ever have thought, having seen Manasseh acting over all those horrid abominations, 
1 King. 21  Idolatries, witchcrafts, murders, with all their several aggravations, even to an obstinate resisting, 
2 Cron. 33 10  and rejecting the means, which were vouchsafed him for his reformation: that yet the Lord should retain any thoughts of mercy and grace towards such an Apostate; And that even than he should cause a spirit of light and life to enter into him, and to raise him up, by a sound and thorough repentance, and to cause him to live the life of grace. This must needs be to the praise of the glory of his grace: and to provoke men, 
Gal. 1.24.  to glorify God in them, and to cry out, O the depth of the riches not only of the wisdom and knowledge of God (as the Apostle in another case) but also of the bounty and love of God our Saviour! 
Ro. 11.33.  not unto the wise and prudent, not unto the righteous or just, which need no repentance: 
Psa. 68.18 Tit. 3.3, 4, 5  But to the rebellious also, to the foolish and disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. 
Act. 9.1.  Even while they are yet breathing out threaten and slaughter against the Saints. Surely (may they say) it is not by works of righteousness which we have done, but according to his mercy that he saveth us.  
Quest. 2 To the second question, why it is so long ere he raise up believers to perfection in grace, seeing it is in his power to give them perfection as soon as a being. 1 It may be answered that it is not through any defect on Christ's part, but through the incapacity of the subject. Christ by one offering hath perfected forever them that are sanctified, Heb. 10.14. (that is) he hath done all that was required on his part for the perfecting of them; by the merit and efficacy of his death he hath purchased for them, and bestowed upon them, reconciliation with God, remission of sins, the purification of their consciences, and eternal redemption.  
But such is the incapacity of the subject, that is of believers, in respect of that mass of corruption that is always resisting of the workings of Christ, by the spirit: that it will not suddenly be subdued.  
There are many graces to be exercised and improved, which cannot be perfected on a sudden, knowledge, and faith, and Love, and hope, and patience; must have time to grow in. The spiritual man, as well as the natural, hath different estates, to be passed through, an estate of infancy, and childhood before a full stature; A child though of never so able, and learned a teacher, cannot presently be made a perfect Scholar, it is a work of time. The master may have much to communicate, but he must be content to wait the time till the Scholar be able to receive it. I have many things to say unto you (saith Jesus Christ to his disciples) but ye cannot bear them now, Joh. 16.12. I could not speak unto you brethren as unto spiritual, but as unto carnal, 
1 Cor. 3.1 2 Hebr. 5.11 12, 13, 14.  even unto babes in Christ, I have fed you with milk, and not with meat, for hitherto ye were not able to bear it, neither yet now are ye able.  
2 The ordinary way of Christ's working, is in the use of means; Now the means by which he raiseth up the elect, from the death of sin, to the life of grace are his ordinances? which he hath also appointed, 
Rom. 10 14.1 Cor. 1.21 1 Pet. 2.3 & 2.2. Ephes. 4.11, 12, 13 Col. 1.28.  for their building up unto perfection, which they in time attain unto by the effectual working of his spirit. Whereas should they be as soon perfected, as they are regenerated, many prophecies, promises, and institutions of Christ in his word, would remain unaccomplished, and useless.  
3 Jesus Christ doth take the more time, 
2 Tim. 3.16, 17.  for the raising up of believers unto perfection; That he may have the better opportunities, for the glorifying of ●he wisdom, and power, of the truth ●nd faithfulness, and of the patience ●nd goodness of God.  
The Lord could as soon have given ●nto the children of Israel the possession of the land of Cannon, as the promise of it; 
Act. 13.18  but chose rather to delay them for a long time in Egypt. And to suffer their manners forty years in the wilderness: that he might get him honour by the destruction of his enemies, and preservation of his people. In like manner though he could as suddenly perfect, as regenerate believers, yet he takes more time, that he may the more advance his own name, in the manifestation of his special providence over them, and in the better preparing them for glory.  
Quest. 3 To the third question it may be an 〈…〉. 1 That the Lord pleased to 〈◊〉 the members of his mystical body, to he so long in their graves, even until the number of their brethren be fulfiled: that the members may be perfected together. Such is the answer which is given by the Lord himself, to them that were slain for the word of God, and for the testimony which they held: when they cried with a loud voice saying. How long Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth. And it was said unto them, that they should rest for a little season, until their fellow-servants also, and their brethren that should be killed as they were, should be fulfiled Rev. 6.9, 10, 11.  
2 They are suffered to rot, and putrify, and to be turned into dust, and to be mingled without distinction. That the power of God may be the more manifested in their resurrection, and because the time of setting a difference between the righteous and the wicked is not till then. 
vid. Petr. Martyr. i●● 2 Reg. c. 4. f. 280. B.   
I have done with the observations arising from the text, absolutely considered. I come now unto those which have been raised from it as considered with relation to the context. The first whereof (being the fourth in order) is taken from the words as they contain a doctrine delivered, and asserted, by Jesus Christ: for the correcting, and curing of Martha's ignorance and error, concerning his almighty power and Godhead.  
Whence we have observed that,  
Obser. 4 To be rightly informed in the doctrine of the power and interest, which Jesus Christ hath in the resurrection and the life, is an especial means, to cure the ignorance, and to prevent the errors, we are apt to be corrupted withal, concerning the power and Godhead of Christ.  
That which hath been already spoken in the handling of the first observation, I suppose may save me the labour and the time, that otherwise might have been employed in enlarging upon this. There you have heard that Jesus Christ is the author or efficient cause of the resurrection, and the life. And in the application, we made use of it, for the confirming of our faith in the Godhead of Christ. I shall therefore add no more, for the proof or application of this point: but only this, That he which doth know, and believe that Jesus Christ is the author, and efficient cause of the resurrection, and the life, cannot doubt, but that the fullness of the Godhead, dwelleth in him bodily or substantially.  
2 From the words, in relation to the context. Whereas Jesus Christ for the moderating, quieting, and comforting of Martha's spirit, now apt to exceed in mourning and grieving for the death of her brother, doth especially make choice of and insist upon the doctrine of the resurrection, and the life; and the informing her in, and affecting her with, his absolute power in it and Sovereignty over it. Obser. 5 The observation is this. Rightly to be informed in, and to be affected with the doctrine of the resurrection and the life, and of Christ's power in it, is of especial use to comfort the sorrowful, and mourning friends, of such as die in the faith.  
I say, to be informed, to exclude ignorance, and to be rightly informed, to avoid error. I say first to be informed, in it and then to be affected with it. Because the information of the judgement, must go before the motions of the will; and that not only as a guide to conduct unto the right end, but also as a counsellor to advise unto the proper means, and also as Gods minister in some sort to command, (that is not by any power or authority of its own but) by manifesting what is the will of God; whereunto our wills are to be subject; and by proposing the promises, and threats, either to quicken the dullness, or to check the unruliness of our affections.  
And I say both to be rightly informed and affected, because both are necessary. To have the mind enlightened, and the heart not affected, is to have light without life; and much affection without knowledge is but distempered passion, 
Jam. 3.6.  not unlike to hell fire which hath much heat, but no light. There is neither profit, nor comfort in the want of either. But to have the mind rightly informed in the truth of the doctrine of the resurrection, and the life; and of Christ's power, and interest in it, and to have the heart sincerely affected with it, quiets the mind and revives the spirit. And he that layeth his friend in the grave, being persuaded of his interest in Christ, will have his fears so tempered with hope, and his grief with patience, as it is with the husbandman, 
Amos 9.13  in a time of peace when the ploughman overtakes the reaper, and the treader of grapes him that soweth seed. 
Jam. 1.2.  The believer is always sowing and reaping together; he reaps good out of evil, and comforts from crosses, and joy in temptations. The life of a christian is much like unto that of those Troglodytes in Ethiopia amongst whom it is said toto anno seritur ac metitur All the year they are sowing and reaping, 
Scalig. Exercit. 249. distinct. 2.   
The use of this piont is to show the vast difference that is between the sunerall mournings of Christians and heathens.  
The heathens indeed made death a Goddess, because of her power (beatting down all before her) but yet they gave her no divine honours, nor temple, nor priest, nor altar, nor sacrifice, nor festival days, because they looked upon her as one that did them all the mischief, and from whom they hoped for no good.  
And for a like reason they crowned Pluto (by whom they signified death or the grave) with the leaves of the Cypress tree, 
The like is said of the Pi●e tree, which also for that cause is used by some for an emblem of death.  which as they say is a tree of that nature, that being once cut down never buds nor grows again. And therefore it is not to be marvelled at, if they exceeded in sorrow for their dead, Since it is manifest they were men without hope. But for Christians it ought not to be so with them. To such the Apostle speaks, Brethren I would not have you to sorrow even as others which have no hope. 
1 Thes. 4.13. Eph. 2.12.  For if we believe that Jesus died and risen again, even so them also which sleep in Jesus will God bring with him, 1 Thes. 4.13, 14.  
They that die in the faith, die in the Lord, they sleep in Jesus, Christ is still their head, and they his members, and if he be risen, they must needs rise also. As long as the head is above water the members cannot be drowned.  
The heathen complained that their dead were ingrateful.  Flebant, 
Ver. Aeved. l. 6.  & cineri ingrato suprema ferebant. 
Though they cried never so loud, yet there was no reply, though they performed never so many rites and services yet there was no return: but for believers their faith speaks when they are dead. 
Heb. 11.4.  Their faith in God, their covenant with God, their prayers to him, and all that ever they did, or suffered for God, are written in God's book, and are as so many speaking remembrancers before the lord 
Exod. 17.14 1 Sam. 15.2 Isa. 37.35. Exod. 20.5 6. Deut. 9.27  Wicked men's evil works speak also: but it is for vengeance upon their wicked offspring, the speaking of believers is for good to their posterity, that walk in the same faith.  
2. Use. This shows what they are concerning whom their friends may thus comfort themselves in their death, they are believers and none but they: None but such as believe in Jesus, do sleep in Jesus, and none but such as sleep in Jesus, will God bring with him.  
If ever we desire that our friends may have any thing to comfort themselves withal, concerning us, when we are dead, we must be of the number of those that die in the faith, otherwise we leave our friends comfortless and to mourn without hope.  
But here it may be questioned 

1 What is it to die in the faith?  
2 Who are they that (as we may judge do) die in the faith? For answer    
1 To die in the faith, is to die in a constant dependence, and reliance, on the truth, and faithfulness of God, in the promises, for remission of sins, and life eternal in Christ, (in whom all the proses are yea, and amen, that is, made, and perfected) so that such, as neither the multitude nor greatness of their sins, or miseries, can overthrow their faith. But that they can and do believe, that though they die, yet that in Christ they shall live, and that eternally, may be said to die in the faith. Thus it is said of Abraham and Sarah, and Isaac, and Jacob, and their posterity, that though they received not the promise, that is the accomplishment of the grace promised, whether it concerned their Salvation by the Messiah, or the possession of the land of Canaan, which was but a type of their inheritance in heaven: yet they died in a steadfast belief, and expectation of it, and therefore it is said, they all died in the faith, Hebr. 11.13.  
And thus all that die, in a firm persuasion of the remission of their sins, and of eternal life, in and through the merits and mediation of Christ, may be said to die in the faith; and such as do so inseparably cleave unto the Lord, that death cannot separate them, may be said to die in the Lord. And such are pronounced blessed. Rev. 14.13.  
Such as do not thus die in the faith, die in their sins. If ye believe not that I am he, ye shall die in your sins, Jo. 8.24. And as there is no condemnation to them that are in Christ Jesus, Rom. 8.1. that is by faith, so there remains nothing but condemnation to such as die without it.  
But since all our comfort concerning our deceased friends, depends upon their dying in the faith, or at least upon our judging of them to be such, I shall therefore in answer to the second Question endeavour to show who they are, that as, we may judge, do die in the faith. And they are (as I humbly conceive) such as these.  
1 They that die in a sound and serious profession of the doctrine of faith. He that abideth in the doctrine of Christ, he hath both the father and the son, 2 ep. Joh. 9 
Piscat. in loc.  id est, verum Deum novit, ac proinde vitae aeternae particeps est. He hath knows the true God, and therefore is partaker of eternal life. Joh. 17.3.  
2 They that die in a professed serious denial and renouncing of their own righteousness, Philip. 3.9.  
3 They that die in a serious profession of an unfeigned repentance of their sins, and of all their aberrations from the rule of faith and life. He that hath given us a command concerning him that shall trespass against us seven times in a day, and seven times in a day turn again to us saying, I do repent, that we should forgive him, doth thereby manifest how charitable he would have us to be in judging of offenders, when they profess repentance, neither is the Lord less gracious towards sinners himself. I said (faith the Psalmist) I will confess my transgression unto the Lord and thou gavest the iniquity of my sin, Psalm. 32.5.  
4 Those that die in a serious profession of love, and affection, to God, and his ways, and servants, owning and approving, of them, and persuading others to the same duty. 1 Joh. 4.7, 12. Thus Abraham, and Isaac, and Jacob when they were on their beds, or near dying, gave such evident testimonies, of their love to God, and his ways; they have this testimony given them, that they died in the faith.  
5 They who so steadfastly lay hold upon the mercy, and grace of God, in Christ, for life, and salvation; that neither the temptations of Satan, nor the allurements of the world, nor the troubles of life, nor terror of death, can cause them to faint, or fall from the faith, which they have professed: but that they persevere therein unto the end. These (as I conceive) we may, and aught to judge, that they die in the faith. Infidels, and reprobates, are not wont to die thus. See the difference between the penitent and impenitent, thief; the one dies owning, and honoting of Christ; the other up braiding, reproaching, and railing upon him. Luk. 23.39. etc.  
In our judging in these cases, these, or the like cautions are to be observed.  
1 We must know that we cannot judge of the final estate of others by a judgement of faith or infallibility; we have nothing revealed to warrant us in so doing, and therefore our judgement, being only conjectural, or at best but a probable opinion and no certain knowledge; that it may be as indeed it ought to be a judgement of Charity, it becomes us to be sober, and moderate in judging of others, and to that end we are to consider,  
2 What cautions the spirit of God (speaking in the word) hath given us against rash judgement. 
Jam. 4.11, 12.  Why dost thou set at naught thy brother? We shall all stand before the judgement seat of Christ. Every one of us shall give an account of himself to God. Let us not therefore judge one another any more, Rom. 14.10, 12, 13.  
Again judge nothing before the time, until the Lord come, who both will bring to light, the hidden things of darkness, and will make manifest, the counsels of the heart. 1 Cor. 4.5.  
The judging of the dead is indeed a a final judgement, which belongs not unto us but unto Jesus Christ. It is true, the saints shall judge the world, that is they shall be present with, and approvers of, and consenters unto the judgement of Christ, not that their judgement shall prevent, but follow after the judgement of Christ.  
3 Our judging of others in our own thoughts, must be such as we will be willing should come under the judgement of God; how often do we find Christ bringing the Pharisees to shame, for their evil, and misjudging thoughts. See Matth. 9.4. and 12.25. Luke 7.39. etc.  
We must judge of others, as we would be judged ourselves: for with what judgement we judge, we shall be judged, Mat. 7.1, 2. and with what measure we meet, it shall be measured to us again, whether it be in mercy or justice.  
4 If we manifest our judgement to others, we must be sure, that it be according to truth; and also that the manifesting of it is for the glory of God, the edification of our neighbour, and in discharge of our own duty; that we have a call to it, and that it is either necessary, or very expedient, and seasonable, and that we shall be at least in danger of sin if we do it not. Let us therefore take heed to our ways, that we sin not with our tongues. Let us first commune with our own hearts, and say to ourselves, every one apart, is this my duty? is this according to the rule? what good shall I do in so doing? have I a call to it at this time; in this place, and in this company?  
And here the sad occasion of this solemnity may have its place to be spoken to. And were I to speak of one that rather needed an Apology to excuse him, than deserved an Elegy in his commendations, I should require no more, but to confine mine auditors to the rules last mentioned.  
But (blessed be God) this eminent person, of whom I am to speak, was one whose tongue, and pen were so ready to be employed in the behalf of others in their distress, that though I should be silent, yet even they whose potent and successful orator he hath often proved, would stand forth and praise him in the gates.  
The Scriptures (which are to be our rule in all our undertake are not sparing, in giving an honourable memorial to the dead. We find three instances of men of different tempers. David performs this office more than once; In the 2 Sam. 1. We have him lamenting, not only over Jonathan, a good man, and his faithful friend; but also over Saul, a very bad man, and his professed enemy that fought his life. Yet in respect of his usefulness to the commonwealth of Jsrael; he will not let him pass without a laudatory commemoration of whatsoever was praiseworthy in him, with concealment of his vices.  
And Abner (though none of the best) yet he hath an honourable interrement, and a funeral oration, and all the people are called in, to mourn over him, and the King himself followeth the bier, lamenting and weeping over him. And if any should ask the reason, why so much ado for Abner? What, (saith David know you not that there is a prince and a great man fallen this day in Israel, 2 Sam. 3. A man that was useful, and apt to be an instrument of much good, to his people, in such a time as that was, for the making up and healing of the breach, that was then between the tribes, and was now ready to be employed in that work. And such the Scriptures (as it is conceived) sometimes call good men. As Micah. 7.2. The good man is perished; that is, say some, The useful man, that might be instrumental for good, is cut off, and taken away, perished as to his place, and people, and that in such a time, wherein he might have done much good, and wherein he could ill be spared. In which sense also is that text (probably) to be understood, Rom. 5.7. Scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die. By the righteous understanding one that is in himself a righteous and virtuous man. By the good such as have deserved well of us, from whom we have received good. So that it is as if he had said, though for an ordinary man, though godly, one would hardly die, 
Willet in Rom. 7. Q. 11. parag. 7.  yet for a good man, that is some eminent useful man, he would not only be ready with the Galathians to pluck out his eyes, but also to lay down his life.  
And doubtless at least in this sense, we may say a good man is fallen, a useful man, that would have been instrumental for much good: and that in a time when there is most need of such, and when he could but ill be spared. But I shall not rest in this. there are some things that deserve a remembrance in his several relations.  
In his relation unto God, In respect of his faith: he was no self-justiciary, he trusted not to his own righteousness: But professed his full assurance of the free pardon of his many and great sins through the only merits of Jesus Christ; on whom he laid hold as his only Saviour and redeemer.  
In respect of his repentance, He was sensible of the burden of his sins, complaining of indisposition and deadness of his heart, unaptness unto good, and of the thronging in of vain and unprofitable thoughts, which were ever ready to trouble and distract him, when he would willingly be doing of his duty. And that he found the time of the sickness of the body, an ill time for spiritual exercises. And although in the time of his health, he was careful to attend the Lords work, upon the Lord's day; constantly frequenting the public worship of God both morning and evening, most usually present with the first: and was also careful to have the worship of God kept up in his family, as being desirous, that both he and his house might serve the Lord: Yet neither that which he performed in public, or private, did satisfy him, But that in the time of his sickness, when it pleased God to put him upon the calling of himself to remembrance, and to affect his heart with the thoughts of his spiritual estate. He professed that there was nothing that troubled him but his sin. And that sin which God most especially set home upon his spirit, and for which (in a day of solemn seeking unto God) he made it his earnest desire, that God might be sought unto in his behalf, for the pardon of it, was his neglect of duty. It is that which most of us little think on in the time of our health, when we slight or neglect an ordinance of God. an opportunity of worshipping God, and of doing good to our souls; that the remembrance of this will be bitterness in the end. In the time of our sickness, when the spirit of God, instead of bringing to remembrance, the consolations of God in his word, shall only remember us of our slighting and neglects of of the word, and then instead of giving us repentance, God by death shall sweep us away in our sins, and judgement shall find us as death leaves us, and when we look for comfort we meet with nothing but rebukes: How sad will our condition be? The sluggard (saith the wise man, Prov. 20.4.) will not blow by reason of the cold, therefore shall he beg in harvest and have nothing. As he that is slothful in his particular calling, may justly expect to be in wants when others are reaping the fruit of their jabours. So he who in his life time (which is the time of spiritual ploughing) is negligent in the duties of his general calling: In the day of judgement which is the time of harvest (with the foolish virgins, and the rich Glutton) shall beg in vain. Such as for fear of cold, or love of ease, do now carelessly neglect the public assemblies, and ordinances of God, or heedlessly, or unprofitably attend them, shall beg at last for grace and comfort, and be sent empty away Pro. 1.24.28. Only herein the riches of God's grace is to be magnified, if he give us to see the evil of it, and to repent in time. Think of this I beseech you who ever you are, that at such times as when the ordinances of God are dispensing, can content yourselves, either to lie sleeping in you beds, or to be walking in the streets, or sitting in a Tavern or Alehouse, or following the sevice of your lusts; when you should be waiting on the service of God. Look to it, God will make you sorry for this another day. I am bold to commend the example of this servant of God to your consideration, who thought it not below himself to profess his desires to be humbled before the Lord for neglects of this kind; though probably he might be able to give better excuses, than any of these forementioned, yet nothing would satisfiy till God did speak pardon, and peace.  
In his relation to the Church he shown himself to be a true member, by his compassionating of the missereys, and relieving the necessities of the members, even of foreign Churches, when opportunities were offered, and also by his lamenting the divisions, and fearing the dangers, of our own Church at home.  
He was a lover of good men, and especially of good ministers & that for their work sake. And in testimony thereof, it was his desire and endeavour, that in all places, either in Church or Commonwealth, that were in his power to dispose of there might be such set up as be judged able and like to do good in them. Neither was he willing that this affection should die with him: But he commended it as one of his last charges to him whom he desired to be an heir to God and his grace, as well as to him and his estate.  
In his relation to the commonwealth (I mean the common good of his country) He was a resolute assertor of his country's liberties, not fearing to reprove, or withstand the irregular actings of any to their prejudice. How much was he grieved at his country's sufferings? How earnestly did he desire the hastening of her deliverance? How sorry that the way and means of deliverance were so much, and so often obstructed. His judgement was as he was pleased with some freedom to express himself (even in the greatest excess of all the actings to the contrary) that the only person under heaven that was likely to heal our breaches was he whom we trust the Lord in mercy hath made to be such indeed, even our gracious sovereign.  
And whereas some have been apt to conceive some prejudice against him, because he suffered not himself to be persuaded into that height of action which was expected, when they thought it seasonable. I doubt not but that he did concur with them, in their general end, but might not be so well satisfied in the means. It was not (I am assured) through want of will, and readiness, to do his Country service, but because the ways proposed, appeared to him more likely to increase then ease her burdens.  
There is none that knew him, (laying but their passions aside) that would easily judge it to be sloth or cowardice, that he was not more apt to hearken, but rather prudent wariness. Decipi non potest, qui non est facilis audire. He is hard to be deceived, that is not easy of belief. The simple believeth every word, but the prudent man looketh well to his going, Prov. 30.6.  
Peritia est, non segnities, quum sensum miles veteranus accendit. It ought to be esteemed wisdom or skillfullnesse, when an experienced soldier doth stir up, and awaken his sense to look before he leap. He was not apt to be rash in undertaking, but what ever he undertook for the service of his country, he was resolved to go thorough with it, with all faithfulness and integrity, professing himself ready to lose all, but a good conscience. Yet even then when others were censuring of him, he was not wanting to do his country good, and that in such ways, as were more safe and sure. And doubtless a wise patient will prefer the leisurely working of a skilful Physician, in a way that is safe: before the violent attempts of such as may pretend to a speedier cure. As knowing that violent actings are even hazardous. and do but seldom prosper.  
In his relations to his family, friends and neighbours, he was not wanting in any respects that might belong unto them.  
As to his compassionating of, and liberality towards the poor in relieving them in their necessities; I cannot deny him this testimony, that in requests of that nature, I have not only obtained what I desired, but also thanks for the motion.  
His sobriety, temperance, and moderation in his health, his meekness, and patience in his sickness, were known to all that conversed with him.  
In a word, he was such a one as deserved to be honoured in his life, and to be lamented in his death.  
Be therefore sensible, all ye his relations, and lament your loss.  
Children, you have lost a dear and tender father; who (as his expression was) feared nothing more, then that he should love you too much. Brethren and sisters, I nead not mind you, who may be apt to be more then enough sensible of the reality and constancy of his love towards you, and delight in you, even unto the last.  
Kindred, and friends, and neighbours rich and poor, I need say no more, but that you have lost a great friend, and truly that is a great loss.  
Servants, you have lost a master that loved you while he lived, and was not unmindful to make some provision for you when he was preparing for death.  
I shall add no more but this, The Church hath lost a generous and an uncorrupted patron, and his country a constant and a faithful patriot.  
But yet if any there be that shall be ambitious of adding to their own praise, by detracting from his, or of extenuating their own errors, by aggravating of his. I know detractors may be apt to mutter and whisper saying, it were well if all this were true, and it were well if something else were not true. And why are not his failings censured, as well as his virtues praised?  
Such I shall answer as our Saviour doth those importunate Jews, who were so severe in demanding justice upon others. He that is without sin let him cast the first stone at him, Joh. 8.7. There is no doubt but he had his failings and sins, yea and if you will hear and believe him bearing witness against himself, They were many and great. But yet this is the manner of God's proceed, 
1 Cor. 11.31  such as judge, and condemn themselves, shall not be judged, nor condemned of the lord And shall mortal man be more just than God? shall a man be more pure than his maker? Job. 4.17.  
Yea but peardventure some good men may be troubled, because he did no more good.  
Brethren, It is  that good should be done by others. But it is more profitable for us to be found doing of good ourselves. I have said, that I have often found him ready to do good, and willing to communicate; and had the Lord given him but a little more time, I have reason to believe that he would have done much more good; and that he did no more I cannot but in part impute the blame unto myself, in that in some respect I had not been his remembrancer more seasonably.  
The truth is, in great men, it is something to find some good, and not rare to find much evil; their actions are subject to many observers, if they do well they lose no praise, if they do evil no reproach. If Jeroboams son, hath but some good thing found in him towards the Lord God of Israel, it is not forgotten. Be you therefore persuaded, to be always doing of more good yourselves, lest you should be found guilty of the same neglect you condemn in others. And entreat the Lord with all earnestness, that wherever he gives a large estate, he would also give a large heart, or else, it is but in vain for us to look for a large hand.  
I hope that which hath been spoken may be of some use for the support of such, as are mourning over their dead. But yet if any shall exceed, the last observation raised from the text, relatively considered, may be of some advantage to them; Which is this  
When any are apt to exceed in mourning over their friends dead body, wishing it might be restored again to life temporal: It is seasonable to mind them of the most effectual means of raising up their own dead souls unto life spiritual and eternal.  
Thus dealt Jesus Christ with Martha here, she is ever minding, and speaking of the death of her brother, and of the raising up of his body. And Christ takes her off to a more serious and profitable consideration, of the spiritual (and in some respect) dead estate of her own soul, and of the means of quickening and raising it up to the perfection of life, spiritual and eternal.  
And believe it this is the greatest concernment we have to look after, even the resurrection of our souls: and to that end we are to lay hold upon Christ by faith, which is the only means of raising up and quickening dead souls. He that live and believeth in me shall never die. Believest thou this, saith Jesus Christ to Martha. Thou hearest that Christ is the resurrection of the body, from death temporal, and of death spiritual, and eternal; and that he that believeth in him shall never die, but dost thou believe? Believest thou this?  
What would it have availed Martha, if Christ should have raised up Lazarus, his dead body frow the grave, and have left her own foul to lie dead in sin.  
And what would it avail us if Christ should now raise our dead friend to life temporal, and not raise our dead souls unto life eternal.  
Let us stir up ourselves to take hold on God; let us live the life of faith, and we shall be so far from being over grieved, at the death of our friend, that we shall joyfully entertain our own. We shall be as willing to leave the world, as the tired mariner is to leave the sea, after he hath been spent with the tediousness of a long & dangerous voyage, after he hath passed many a painful day, and tedious night, and bitter storm, with much longing expexctation, and yet sees no land. If at length he once more comes within ken of that his whished shore, how is he then ready to leap for joy; and to cry out with him in the poet.  Italiam, Italiam, primus conclamat Achates. 
Virg. Aneid. l. 3.  
Oh my friends, my companions, be of good cheer, behold, I see, I see that so long looked for and desired shore. Behold yonder is the place of our rest, the habitation of our parents and wives and children, and kindred, and friends, It seems to me as if I saw how they rejoice at our arrival, Oh slack not, but hast that we may be in their bosoms. Even so is it with the dying believer, he is come within sight of heaven, and is ready to cry out with Steven, even then when his enraged enemies were round about him, and that cut to the heart, and gnashing on him with their teeth; He can then cry out and say (looking up steadfastly unto heaven) Behold I see the heavens opened, and the son of man standing on the right hand of God. How willing and cheerful is he to bid the troublesome, inconstant and envious world adieu, being now ready to enter into that haven of rest, the arms of his saviour.  
Let us be sound and steadfast in the faith, let us be servant in charity, constant lively, and a bounding even to the full assurance of hope; Let us live in a conscionable, and cheerful exercise of every grace, and let patience have her perfect work: for as much as we know in so doing our labour will not be in vain in the Lord. This will evidence that we have our part in the first resurrection, and blessed and holy are such, for over them the second death shall have no power.  
FINIS.   

Courteous. READER, These books following are printed for, and sold by Edward Prwster at the Crane in Paul's Churchyard, 1661.  

MR. Elton his Commentary on the 7.8, 9 Chap. of the Romans. foll.  
Mr. Hildersham his 108. Lectures on 4th. john. foll.  
Mr. Hildersham his Lectures on 51. Psal. foll.  
Mr. Georg Newton his Commentary on john. 17. foll.  
Dr. jermium on all the Proverbs. foll.  
Bp. Williams his right way to the best Religion, wherein at large is explained the principle heads of the Gospel. foll.  
The Largest Church Bible. foll.  
Mr. pryn's Hidden works of darkness brought to light. foll.  
Mr. Ball his Treatise of the nature and life of faith. 4.  
Mr. Ball his large and small Cat. 8.  
Mr. Bonthams Christian conflict.  
Mr. Baxter of Crucifying the world by the cross of Christ. 4.  
Dr. Burges several select sermons preached before the Parliament. 4.  
A collection of several select sermons preached before the Parliament. 4.  
Mr. Cawdrey of the Inconsistency of the Independent way with Scripture and its self. 4.  
Mr. Cawdrey he Answers to G. Firmium about Baptism  
The Agreement of the associated Ministers of Essex and Chester.  
Canans Calamity, or the destruction of of jerusalem. 4.  
Mr. Coohe learned Treatise of Baptism 4.  
Mr. Collye of the Salbate, and against free admission to the sacrament; several sermons of Mr. Paul Baycon.  
Mr. Barlowes guide to Glory. 4.  
Mr. Calvin on jeremiah. 4.  
Mr. Negus of faith and obediance. 4.  
Mr. jenkin's sermons. 4.  
Mr. jenkin's his answer to john Goodwin. 4.  
Mr. Gattaker against Lilly. 4.  
Galleni Opuscula Varia Annotonic. 4.  
Spelinam consilia. foll.  
Spelinam Psalterium Saxonicum. 4.  
Mr. Geree against Anababtists. 4.  
Mr. Josselynes state of the Saints departed; Gods cordial to comfort the Saints remaining a live. 8.  
Mr. Randoll on 8th. Romans. 4.  
Mr. Randoll on the Church. 4.  
Dr. Holidays Motives to a good life in ten sermons. 4.  
Mr. rutherford's divine right of Church Government. 4.  
Dr. Potter of the Number. 666. 4.   
There is now in the press a book entitled Fides Catholica or a vindication of the Church of England etc. by Mr. William Annand Minister of God's word at Leighton in Bedford-shere.