THE CHARACTER OF A True Christian: Described in a SERMON AT THE Parish Church of St. BOTOLPH BISHOPSGATE.  
At the FUNERAL of Mr. WILLIAM CADE, DEPUTY of that WARD.  
BY JOHN LAKE, D.D. Late RECTOR of that Parish; and now LORD BISHOP of CHICHISTER.  
LONDON, Printed for Obadiah Blagrave at the Black Bear in St. Paul's Churchyard, over against the little North-Door.   

To his much Honoured Friend Sir JOSEPH SHELDON, ALDERMAN of the WARD of St. BOTOLPH BISHOPSGATE.  
Sir,  
THough I have been thinking a good while with myself, what returns to make for that great civility and respect I have received from you, yet I could never meet with such a fit opportunity to express my acknowledgements thereof, as this present Discourse hath furnished me withal. Which I assure you no sooner offered itself, than I most readily embraced, being exceeding glad that I was now in a capacity to testify in a public manner that high resentment which I have of all your kindness, and to remove all occasions of suspecting, that I was as insensible of your favours, as I confess my  undeserving of them. Assoon as I perused the Sermon, I concluded immediately it would prove a Present very suitable, and by consequence acceptable to yourself, because it bears your own Image, and describes your Character, and not only so, but sets likewise a Crown upon that head which is encircled with those golden Letters, and beautified with those goodly Lineaments. Here, Sir, you will read yourself by reading the description of a good man and a good Christian; And for your greater encouragement to continue and persevere in a due exercise of all those moral Virtues and Perfections, by which you so much illustrate your place, and adorn your station, you will here likewise meet with your great recompense of reward: A Sceptre ready to fall into your hands; a Crown ready to environ your brows; an everlasting Mansion opening wide to receive you; a City above the reach of flames, a building of God, not made with hands, eternal in the heavens. This is the true Christians most sure and certain Reward; and faithfulness unto death, that is, a constant and sincere obedience to the Laws of Christ, is his most sure and certain Character.  
This Sir, is the Present which with all humility I lay before you, desiring your acceptance of it, as a testimony of that great respect and service which I deservedly own unto you. I confess it had been more satisfaction to me, to have offered something that was purely my own, though but a bunch of Myrrh, and a little Frankincense, than to bring with me leaves of Gold, which I have not so truly borrowed as indeed extorted from a more able hand, the Reverend and Learned Author of this Discourse. Which (to tell you the truth) had seen the light many months before, had not the Parents excessive modesty, and the multitude of Affairs, which he hath hitherto been encumbered withal (as well before the conception, as since the bringing forth) caused him to detain it in obscurity, and contrary to the piety of the Levites Daughter (Exod. 2.3.) to cover it with flags and Northern dust, not to preserve his own production, though fair and goodly, but to stifle and destroy it.  
But I shall spend no time in making an Apology for it; and that for this reason only, because I know it needs none. If it doth not sufficiently represent the natural Parent, you may please to remember, that it comes to you by a second hand; which wanting skill to dress and trim it, hath rather sullied the brightness of its complexion, and stained the beauty of it. Much I could speak in commendation of it, as it appears before you, but more I dare not, lest I displease my Friend, who though I have spoke but little, will judge it too much, whereas all that had the happiness to know and understand him, must needs know and understand this likewise, that his real worth deserves a great deal more.  
I have still one Argument in reserve, which makes me more than confident of your favourable acceptance of this present address, and that is drawn from the subject of the discourse itself, or that which gave occasion to it, your worthy Friend and my honoured Kinsman, who is gone before us to enjoy that Crown, which from all eternity hath been designed to encircle the Heads, and adorn the Temples of all true and faithful Christians. The memory of your ancient Deputy must needs be precious to you, though after his death, to whom his person was so acceptable (because so serviceable) during his life. And indeed there was nothing in him that could render him otherwise than singularly acceptable to all sober and considerative men: For he was of a truly brave and manly spirit, such as had nothing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it: He feared nothing so much, as to commit any unhandsome or dishonest action, to offend God or injure his Neighbour. For my own part I must confess, that I have took more pleasure and delight in conversing with him, and in the enjoyment of his excellent society, than ever I did in that fair Revenue which he hath left behind him. For though he was naturally a man of a solid and serious temper of mind, yet it was so handsomely chequered with such a becoming modesty and gravity, with so much courtesy and affability, such an obliging carriage and deportment, and many times with such pleasantness of discourse, that I have rarely met with such a happy conjunction of moral Virtues, as were visible in him. He was noble and generous with frugality; civil and sociable with sobriety; just and honest with mercy and clemency. He fed the hungry, and clothed the naked: He was eyes to the blind and feet to the lame, and he made the widow's heart to sing for joy. And though sometimes the impertinencies of some that were rash and inconsiderate, and the unreasonable desires of others that were religiously perverse and obstinate, might make him break out into a little heat and passion, yet it never was of any long continuance; like a flash of Lightning, it vanished with its appearance; and though it risen many hours after the Sun, yet it was quick in motion, and (according to the Apostles directions) was always set before it.  
But as it is not proper for me, so neither is it my design to bestrew his earth with violets and roses, or to illustrate his Marble with gilded banners. As to this, I am very happily prevented by a more skilful hand in the conclusion of this Discourse. Though (to say the truth) he himself hath done it much better than either of us both. His excellent life and conversation hath perfumed his memory, and made his name to send forth more fragrant odours, than all the precious Ointment we can cast upon it. By his prudence and charity (of which he had very large proportions) he raised a Monument to himself more durable than the framed Stones of Paros, and by continuing faithful unto death, hath shrined his Ashes in an immortal Urn.  
But I am afraid I have tired you too much already with this tedious Epistle, and therefore do humbly crave your pardon; which I have but little reason to doubt of, considering your excellent temper & disposition, which I understand so well, that I verily believe I can do nothing to displease you. And though the strength of my affections hath carrried me out into a short Panegyric of our deceased Friend, yet for this I hope I shall not meet with any rigid censure, seeing it is but a just return of civility to him, who both living and dying did always abound in all imaginable expressions of love and kindness unto me. And now, Sir, I dare assure you, I have but very few things to add, before I kiss your hands and bid you Farewell.  
One thing I desire to acquaint you withal, before you come so far as to take notice of it, that in all this Discourse there is no mention made of our Friend's Pedigree and Extraction. Neither was the Reverend Author, when he Preached the Sermon, desired by me to enlarge upon that subject. For though he was descended of worthy Ancestors, who for several years lived in good credit and repute at a Countrey-Village called Boughton in Nottinghamshire, yet methinks all that honour and glory which we derive from our Progenitors, is not so much to be prized and valued, as personal worth and acquired eminency. The Spaniards have a Saying amongst them, which comes now into my mind; All hombre bueno no busques abolengo, i. e. Never trouble thyself to inquire after the Pedigree of a virtuous man. His own excellency is enough to make him esteemed in the world; and a good name purchased by virtuous actions, shall far out shine all those great and glorious Titles, which an ancient House, and a renowned Family can convey unto us.  
And thus it was with this worthy Person; His own wisdom and prudence made his countenance to shine, and whilst he lived advanced his fame and reputation in the world, and having served his generation for several years, conducted at last his grey bairs with honour to the grave. He did not so much receive a lustre from his House and Kindred, as added of himself a remarkable light and brightness to it: Not unlike the Sun, which makes both the Heavens and Earth to glister and shine, not with any borrowed Rays and reflected Beams, but with his own naked Splendour.  
I shall not trouble you here with a Catalogue of his charitable works at his decease, because they have long since been publicly divulged, and the persons concerned, already in actual possession of them. Not that I would conceal any thing out of any by respect or reservation to myself, but because I look upon it as an unnecessary performance. For as for myself, I have been so far from falling short of a most punctual execution of his will and pleasure, that in sundry particulars (especially where love and kindness and charity were concerned) I I have far outdone it. And so conscious to myself I am of my own faithfulness and integrity, that I dare publicly bid the world defiance to tax me with any one particular action, that may in the least bespeak me either Uncharitable or . That which I can tax myself withal, and which doth still afflict my spirit, is principally this, that the great care, diligence, and circumspection, which I used in the management of these secular affairs, did eat up so much of my precious time, and unavoidably drew me from the exercise of my Function, in which I always took so much contentment and satisfaction. But now having discharged that trust which Gods providence hath laid upon me, I am ready to return to my Master's service, to which I doubt not in the least but that his goodness will speedily restore me, as his wisdom thought fit for a season to draw me from it.  
But, Sir, I forget myself, and much more you.  
That I may not beyond all measure abuse your patience, I will choose rather to break off abruptly, with this short, though duplicate Petition.  
First, That the world may daily abound with such worthy persons as yourself and our deceased Friend, men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clothed about with abundance of wisdom, understanding, justice, and integrity, that by this means virtue and true goodness may be encouraged, and vice and wickedness may be discountenanced, though it bear itself out with a brazen brow, and a conscience many times of as coarse a metal.  
Secondly, and to conclude, That for all your respect and kindness to me God may reward you abundantly, and return it a hundred and a hundred fold into your bosom: That peace, and plenty, and length of days, may be your portion here in this world; and glory, and honour, and immortality, in the world to come: Which is the earnest prayer, and hearty desire of  
Sir, Your very humble, & Very much obliged Servant, James Cade. morefield's, August 2. 1671.   

THE TRUE CHRISTIANS CHARACTER and CROWN.  REVEL. 2.10. 
— Be thou faithful unto death, and I will give thee a crown of life.  
I Have no sooner read my Text, but I know you have accommodated it to the occasion of this time, the Funerals of our deceased Brother; whom I may fitly call the Transcript of it. Whilst he lived he was the Transcript of the former part, even faithful unto death; and he is now become the Transcript of the latter part, God (no doubt) having given him, as the reward of his faithfulness, a crown of life. There you might behold him in his spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pressing towards the mark; now enjoying the price of his high calling. There running with patience the race that was set before him; now entered into his rest. There, in short conquering, now triumphing; there winning, now wearing the crown. In the former, he went before us, as our example; in the latter, he is gone before us, as our encouragement: And it will be our honour and happiness to follow him in both.  
The words are part of an Epistle to the Angel (i.e. the Bishop) of the Church of Smyrna; 
Polycarpus was the Angel or Bishop of this Church, as Ecclesiastical History hath informed us. See Euseb. li. 4. cap. 14, 15. There is extant an Epistle of Ignatius to this Polycarpus, and another of his to the Church of Smyrna, of which Polycarp was Bishop. By which it appears of how great antiquity Episcopacy is, being as ancient as the Apostles themselves, whose immediate successors the Bishops most certainly were. Polycarpus non solùm ab Apostolis eruditus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. loco citat. f. 127.  but it cometh open to us, and it will not be rudeness, but our wisdom and duty to look into it, and take out the Lesson. I mean not here to reveal the Revelation, or to unclasp the sealed book; to cast the water of the seven Vials, or to make the Trumpets give a certain sound. The mystical part of this Book I leave to those who love to see where they have no light, and to look most upon God where he hideth himself from them. My Text is a piece of plain Morality; a business not of the head, but of the heart. Here are no Riddles, unless of love and wonder, that God should twist our duty with our interest, and encourage the short exercise of virtue with everlasting rewards; faithfulness in a little, so it be unto death with a crown of life, which knoweth neither measure nor end.  
Accordingly the words present you with 

1. A Precept,  
2. A Promise,  
3. The necessary connexion of both.    
The first, contains man's duty; Be thou faithful. The second, God's Grace; I will give thee, etc. The third, the mutual relation, and dependence of the one upon the other; Be thou faithful unto death, and I will give thee a crown of life.  
I begin with the Precept (as you also must do, if ever you would attain the promised crown) and there are these two things in it: 

(1.) The duty itself, Be thou faithful.  
(2.) The extent of that duty, unto death.    
The first thing that offers to our consideration is the duty itself, which containeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of man, and consisteth in the careful and conscionable discharge of all the rest. This is Vniversale Officium, an Office of universal necessity and importance. What is spoken to this Angel, speaketh to me, to you, and to every one that hath an ear to hear what the Spirit saith unto the Churches.  
Most men are apt enough (if not too much) to read this Lesson to the Angels of the Churches: To say unto Archippus Take heed to the Ministry which thou hast received of the Lord, that thou fulfil it; 
Col. 4.17.  and it is well if they say it in such modest terms as these. They are better acquainted with his duty than their own, and are rigid exacters of it. That burden which even real, much more these metaphorical Angels, are insufficient for, they aggravate upon them, and weigh them out their work by the Shekel of the Sanctuary. They must be Angels, not in name and style only, but in all the measures of Angelical Perfection; and wherein they fall, or seem to fall short, each man darteth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be thou faithful, at them; and doth not so much admonish, as censure and upbraid them.  
But however men may turn the edge of this exhortation another way, yet it is leveled at all; speaketh to as many as desire and expect the crown, and none may exempt himself, or plead a privilege. Christ (as occasion is) saith aliis alia, several things to several men; one thing to one, and another to another, according to their various necessities and capacities: but this omnibus & singulis, to all and every one, and whatever his place and state is, he must adorn it with fidelity.  
This is not a mere Evangelical Counsel for those that would be great in the Kingdom of Heaven, that would have crowns more rich and radiant than their fellows, or not content with crowns, would have coronets added to them for their supererogatory virtue and merit. It is not appropriate to Christians of the highest form in Christ's School, or whose place and state giveth them the advantage of singular perfection. It is not confined to the Monk's Cloister and Cowl; to those that live out of the world whilst they are in it. The Laity may not shuffle it off to the Clergy, nor men of the active to men of the contemplative life: But it is the duty of all Christ's Disciples in common, absolutely necessary to constitute them Christians, and to make them capable of being Saints.  
It saith unto the Magistrate, Be thou faithful: Behave thyself as one that is God's Vicegerent upon earth, that holds his place, represents his person, and hath the impress of his power: See that thou bear neither the Sceptre, nor the Sword in vain; but stand up like Phinehas, and execute judgement, lest thou fall under the stroke of it thyself. See that God and his Honour (to whom thou owest all thine) suffer no detriment. Reflect those beams of his with which thou shinest, and be in effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the breathing Image of God.  
It saith unto the Minister, Be thou faithful: Take heed to thyself, and to thy Doctrine. Be a pattern to the Believers, in word, in conversation, in charity, 
1 Tim. 4.16. Ibid. v. 12.  in spirit, in faith, in purity. Shine like a Star, burn like a Seraphim; and think Christ hath fixed thee in so eminent a Sphere, that shouldest shed thy rays upon all about thee. Watch for those Souls which God hath given thee in charge, as at the peril of thine own; and when thy Lord cometh, let him find thee so doing.  
It saith unto the rich and honourable, 
Prov. 3.9.  Be thou faithful: Honour the Lord with thy substance, and with the first fruits of thy increase. Thy lot is fallen to thee in a good ground, only be thou careful to cultivate and improve it. Know, God hath given to thee that he might give to others by thee, and if thou embezzle or bury thy Talents, they will only aggravate thy account. Thy opportunities and advantages set thee nearer heaven, and give thee the capacities of a more orient crown, if thou wilt work salvation out of them: but otherwise they will add precipitation to thy ruin. Thy authority and example are very influential, and thou canst neither perish nor be saved but in state; and therefore in respect to other men's souls, be faithful to thine own.  
It saith yet again to the poor and abject, Be thou faithful: Faithful, though in a little: And by how much less it is, thy care is more concerned to use it well, and to make up what is wanting in stock, by a wise and faithful improvement of it; like Zachaeus, supplying what he lacked in stature by climbing up into a Sycamore Tree. Thou mayst be zealous for God, though thou canst not make so great a blaze; and moving in a lower and lesser Sphere, thou mayst the better fill it. Another stands upon higher, but thou upon safer ground; and with smaller helps and means thou hast fewer temptations also.  
Briefly, it saith to every man, of what kind, degree, or quality soever he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be thou faithful: Faithful in thy general, and faithful in thy special calling; faithful to God, to man, to thine own soul; faithful in all relations and conditions, and in all the actions and offices both of common and christian life. Give suum cuique to every one his due; to God his due, and to thy neighbour his. Attend the place and station wherein God hath set and settled thee; finish the work which he hath given thee to do, and refer the wages to him, who never faileth to pay his servants that which he hath promised them.  
Thus the duty of the Text looks on every man alike, and is his faithful Monitor. He may hear this as a voice behind him, 
Is. 30.21.  saying, This is the way, walk in it, when he turneth to the right hand, and when he turneth to the left.  
One man cannot be as enlarged in his piety, as diffusive in his charity, as useful in his place, as another of greater abilities and opportunities, but he may and must be as faithful in his measure. Some other duties have their peculiar objects and appropriations to times, persons, places, with the like; but faithfulness is an ingredient to all, and gives them acceptance. Our Saviour putteth wise and faithful servant together, Matth. 24.45. good and faithful servant together, Mat. 25.21. and as he is not a wise, who is not a good; so he is neither wise, nor good, who is not a faithful servant also. St. Paul recounts this as a special mercy from God to be found faithful, 1 Cor. 7.25. and it is the Crown of Antipas his Cross, that he was Christ's faithful Martyr, Revel. 2.13. He that without this giveth his body to the fire, only taketh Hell by violence, and the first death consigneth him only to the sencond.  
We call Christ Lord and Master, and we say well, for so he is; but it is not enough to treat him with this easy formality, and to pass such cheap compliments upon him, unless we pay him that fidelity which is due from servants to their Master, and that humble and loyal alliegeance which is due from subjects to their sovereign Lord. God is faithful for his part, 
1 Thes. 5.24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faithful is he that hath called you, who also will do it. The Gospel is faithful for its part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Tim. 2.11, 12.  This is a faithful saying, that if we suffer with him, we shall also reign with him. Christ is faithful for his part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The faithful and true witness; 
Rev. 3.14.  or (as he is also styled) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that saith Amen to both. And accordingly those that are, 
Rev. 17.14.  or expect to be with Christ, must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called, and chosen, and faithful; not called and chosen only (for this every one will arrogate and assume, and in the want of other evidence vote himself so) but faithful also; and herein they approve themselves called and chosen, because they have obtained mercy to be Faithful.  
Yet men are not with more ease called and chosen, than (admitting their own conceits) they are faithful too: And, in their sense of it, they are faithful more than enough. So faithful, that they can at once provoke God's justice, and trust in his mercy, and rely upon Christ's merits without doing any thing that he commands. So faithful, that they can at once sin and saint themselves, and securely expect to be saved by him whom they daily crucify. So faithful, that their faith removeth mountains, Mount Sinai and Mount Zion at once, the Law both of Moses and Christ. So faithful in short, that they can reconcile the most unchristian practices with the faith and affiance of a Christian; the confutation and contradiction of the whole Gospel with hopes and comforts of it; (i. e. faithfulness with the greatest unfaithfulness in the world;) and whilst they take Hell by violence of endeavour, take Heaven by violence of usurpation.  
Such faithful ones as these the world is full of; who have such a plerophory or fullness of faith, that none of the other virtues or duties of Christianity can find room with them; so faithful, that they do only believe. But this is Insidelis fiducia, an Infidel faith, faith without fidelity. Which kind of unfaithful, unfruitful faith, hath damned more, than a true faith in Christ his name hath saved; and the more any man believeth with it, the more he may tremble. This faith when Christ cometh he shall find upon the earth, and scarce then be able to beat men out of it. Many shall say to him, even in that day, Domine, Domine, Lord, Lord, we are they that have eaten and drunk in thy presence, and thou hast taught in our streets; and if such as we find not admittance and acceptance with thee, who shall? But in all this true faith will be hard to be found; and it is neither slander, nor solaecism to say, that the greater part of the Christian world (in this sense) is Infidel.  
True faith is that which maketh a man faithful to Christ, 
Lib. 3. de Gubern. Dei. p. 70. & l. 4. p. 100  and to keep all his commands faithfully (as Salvian defined it long since) which maketh us Christi fideles, Christ his liege-men, in the same sense that they are called Regis fideles, the King's liege-subjects and servants, who yield that homage and fealty to him which they owe.  
This was Abraham's faith, 
Heb. 11.17, 24, 26.  by which he offered up his only son Isaac, and himself a whole burnt-offering with him. This was Moses his faith, which made him esteem the very reproach of Christ greater riches than all the treasures of Egypt. This was the faith of the glorious company of the Apostles, of the goodly fellowship of the Prophets, of the noble army of Martyrs and Confessors, which exerted itself in the sanctimony of their lives; their strict observation of the divine laws; their persevering in holy actions with patience and hope; their despising earthly, their prising and pressing after heavenly things; their contempt of death; their courage for Christ; and all the other instanees of an excellent piety and virtue.  
From this active faith (faith commensurate to fidelity) they, and all good Christians, are not only called, but constituted faithful: not from that unactive easy faith, which maketh men rest wholly upon what Christ hath done for them, without doing any thing either for him, or for themselves; which leaneth hard upon his Cross, but doth not take it up; and believeth in, not obeyeth him. This maketh faith a very accountable thing, and well worthy of that wisdom and holiness which hath attributed so much to it in the Gospel; as that by faith we are justified, by faith we live, by faith we are saved, i. e. by a faith which so believeth in Christ, as by believing to love him, by loving to adhere to him, and by adhering to him to live and die in his embraces; which sacrificeth a man's whole honour and interest to the service of Christ and his own salvation; and thinketh nothing too much that he can do or suffer for Christ, who hath wrought such wonders of mercy for him.  
To be faithful then (in the notion of my Text) consists not in giving a naked assent to the Doctrines of Christianity; not in arrogating and appropriating to ourselves the promises of the Gospel, or rather promising to ourselves that which the Gospel promiseth us not; nor yet in the most steadfast recumbency upon Christ, or the strongest application of his merits to our souls: But it consists,  
(1.) In praestandis promissis, in performing of our own, as well as exacting Gods promises at his hands. And as he is faithful that hath promised, so likewise must we; we stand engaged by our Baptismal Vow and Covenant to forsake the Devil and all his works; and we add treachery and perjury to sin if we do not. We have devoted ourselves Christ's faithful soldiers and servants; and we break both our faith and our oath, and are Renegadoes from our Profession if we fight not against sin, the world, and the Devil (much more if we fight for them) under his banner. 
Gregor. Hom. 29. in Evang.  Tunc veraciter fideles sumus, si quod verbis promittimus, operibus complemus. Then, and only then, we are truly faithful, when we copy out in deeds, what we covenanted in words, and our life is the counterpart to our profession. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that answer of a good conscience towards God, 1 Pet. 3.21. when a man can put that Baptismal Question to himself again, Abrenuncias? Dost thou renounce the Devil, the World, and the Flesh? and his conscience can echo to it, Abrenuncio, I renounce them all; and he hath renounced his Baptism that cannot, and forfeited God's part of the Covenant, by violating his own.  
(2.) To be faithful consists, In peragendis officiis, in executing the duties of our place and calling, and fulfilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all God's wills; 
Act. 13.22.  both what he will have us to do, and what he will have us to suffer; that which is contrariant to our humours and interest, as well as that which is consistent and compliant with them. When we come unto Christ, not only with Domine salva, Lord save us, we perish; but with Domine quid me vis facere? Lord what wilt thou have me to do? When we go on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 1.17.  from faith to faith; from faith believing, to faith obeying the Gospel; and whoever believeth but obeyeth not the Gospel, contradicts both himself and it in that very act; for the Gospel teacheth him to acknowledge and believe, that Christ is become the Author of eternal salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 5.9.  to them only that obey him. Christ must and will have a throne in every soul, where he erects his mercy-seat; and they must submit to his sceptre to whom he holdeth it forth; and swear fealty, if they would have their pardon. As they must not make him all Prince, so not all Saviour neither; but have faith in him as a Saviour, fidelity to him as a Prince. Otherwise they may vaunt themselves in the specious name and title of Believers, but faithful they are not.  
He only is a faithful, who is a dutiful servant; who is active in his own Sphere, though not pragmatic out of it. Who when Christ biddeth go, he goeth; come, he cometh; do this, he doth it: and having chosen Christ, leaveth him to choose all the rest. In short, let Christ give the word, and (as Cushi to Joab) he boweth the head and runneth. Whatever the instance is, he is Christ's humble servant; and (having learned not to dispute, but to obey) saith (as Christ hath taught him both by his doctrine and example) Thus it becometh us to fulfil all righteousness. 
Mat. 3 15.  But again,  
(3.) To be faithful consists, In elocandis talentis, in putting to use those talents (whether of nature, or of fortune, or of grace) which God putteth into our hands, not to treasure up, but traffic with, and to occupy, not possess only. Even he that hath but one talon oweth God an account of it; and (in an apt proportion) as our receipts are, 
Mat. 24.24.  shall our reckoning be. He was an evil servant, that called God an hard Master, gathering where he had not strewed, and reaping where he had not sown. Our good God (of whom nothing is to be said or conceived but what is good) requireth no more of any man than he giveth; or no more but the employment and improvement of it. But withal he is an evil and unfaithful, 
Mat. 24.26.  who is a slothful servant; and the talents which he now burieth, shall rise up to his condemnation. God, though he is a bounteous, yet he is not an improvident Master: but he keeps an exact Audit both of our receipts, and of our returns, and if they correspond not, will severely avenge the careless or faithless neglect. Even Paradise itself wanted dressing; and the very best gifts and graces of God in us will contract and gather rust, if they be not kept in exercise; and be ready to decay and die for want of stirring up. God in the mean time giveth us his talents but in trust, to negotiate with for his use and our own benefit; and hath herein made us not proprietaries, but stewards; and it is required in stewards, 
1 〈◊〉 4.2.  that a man be found faithful. We may take our Bill and set down fifty, where an hundred is due: but when it cometh to be conferred with God's debt-book, we shall be eternally ashamed and confounded. Once more,  
(4.) To be faithful consists, In servandis depositis, in keeping those things that are committed to our charge, and which God will one day redemand at our hands.  
Such for instance is, The calling wherein God hath called us. For Christianity calleth not men from their calling, but to it, and would conjure them (as it were) within that circle. 
1 Cor. 7.20.  Let every man abide in the same calling wherein he was called; abide in it as in his proper place and sphere, out of which he cannot be safe. He that hath a Ministry, must wait on his Ministering; and he that hath none must not invade it. Our condition of life in this world, and our calling to another, may stand well together; or rather cannot stand, unless together. Let Rome's cloistered Monks, under colour of singular religion and devotion, embrace an idle and unprofitable life; and those Monks at large amongst us, in pretence to follow the call of Christ, forsake their own, and take Satan's calling out of his hand, which is to go to and fro in the earth, and to walk up and down in it; yet St. Paul censureth all such, as walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irregularly and disorderly, out of their rank, and beside the Christian Rule, 2 Thes. 3.11. Even those that suffer the outward exercises of Religion (especially Hearing of Sermons, then commending, or confuting them, and doing all the contrary) to eat out the necessary duties of their calling (which is not zeal, but a religious kind of sloth) they also offer but the sacrifice of fools; and they might serve Christ more acceptably in the seasonable discharge of the duties of their special calling, than in this importunate attendance upon those that immediately concern his worship. To live honestly in our calling, is a piece of that faithfulness which we own to our great Master; not to live idly out of one.  
Another of those Deposita which are faithfully to be kept is, 
Rom. 6.17.  That form of Doctrine which hath been delivered to us, or to which we have been delivered. This St. 
2 Tim. 2.2.  Paul committeth and commendeth to Timothy, that he may commit the same to faithful men, who shall be able to teach others also. And thus by a constant succession it is come handed down to us, and we should keep it as the most precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the richest treasure on this side Heaven; lay it up (as the Virgin Mother of our Lord laid up his say) in our heart, and wear it in effect engraven there. This faith which was once delivered to the saints (delivered of old, 
Judas v. 7.  not lately devised, and once delivered, i. e. once for all) we should earnestly contend for; remember how we have received and heard, and hold fast, and even die in the defence, if we cannot live in the peaceable enjoyment of it. And this bringeth on  
A third and last Depositum, no less faithfully to be kept, viz. faith and a good conscience, which whoever puts away sinketh and maketh Shipwreck. 
1 Pet. 1.5.  We are kept by the power of God through faith unto salvation; and therefore should keep this at the utmost peril of our soul. As the doctrine of faith must be kept sacred and inviolable, so likewise the grace of it. 
Heb. 10.23.  We must hold fast the profession hereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without wavering or warping, either to the right hand, or to the left: and stand unshaken against all the winds and waves of persecution, 
Tertul. in Apol.  as being founded upon rock. Even when crimen nominis fit nomen criminis, when the mere crime of the christian name is accounted the name of a prodigious crime, yet we must hold fast our profession still; 
Ps. 31.19.  trust in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the sons of men: And although they may take away our life, 
Rev. 3.11.  yet let them not take away our crown. Hence we are said by Baptism to put on Christ, 
Gal. 3.27.  so as to wear the profession of him uppermost; and when at any time we deny or dissemble our profession, we in effect put him off again. Such nightwalkers as Nicodemus, who come not to Christ but under the veil of darkness, are only the ghosts of Christianity. For those that in storm cast faith and good conscience overboard to save their temporal concerns, and will deny Christ rather than themselves, they choose a mischief before an inconvenience, commute an inselicity for a crime, and to avoid a faggot incur hell fire.  
But enough of the duty itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be thou faithful. And before I am well ware I am fallen upon the next particular, viz.  
(2.) The extent of that duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto death; 
In Adman. ad Graecos.  or as Clemens Alexandrinus phraseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the very last gasp, even breathing out our soul in it. As we must run the race that is set before us, so we must run it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 12, 1.  with patience and perseverance, nor is the crown consigned to those that contend, but those that overcome. St. Paul himself triumpheth not when he putteth on his harness, but when about to put it off. He knoweth there is laid up for him a crown of righteousness, 
2 Tim. 4.7, 8.  but de reliquo, henceforth only; when he was now a veterane in the Christian Warfare, had already spent a long life, and had nothing left but to die in it.  
I know most men's assurance is upon easier terms, and of an earlier date.  
One fancieth to himself a kind of fatal decree, which necessarily attaineth its end though he never set foot in the way thither; and Henceforth there is laid up for him a crown of life. In God's dark book (by what perspective I know not) he reads his name written, and that with such indelible characters, as all the Devils in hell, all the fins upon earth, cannot blot it out. And now instead of giving diligence to make his election sure, he is pleased at cheaper rates to think it so: So sure, that nothing can resist his happiness, much less reverse his destined bliss. The force of his nativity will carry him to the crown; or God in his own defence must do it, as he would have his eternal counsel made good.  
Another having dreamt himself into a state of grace, is securely confident he can never fall from it, and Henceforth there is laid up for him a crown of life. His calling he thinks sure, and then his crown must be so too. He is kept by the power of God through faith unto salvation, and now needs keep himself no longer. He may as well fear that the Heavens themselves should fall, or God himself fall out of them, as he fail of the crown. Unless Gods eternal purpose, unchancheable promise, and almighty power, fail first, he cannot; for they are all engaged in his defence.  
A third hath been faithful, and run well for a time, and Henceforth there is laid up for him a crown of life. He looketh so much at the things which are past, that he forgetteth the things which are before; and whilst he thinketh that the strength of his first impulse will carry him like an Arrow to the Mark, he falleth down in the midst of his course, like a Bird that is weary of her flight; and so is cast by Vincenti dabitur, It shall be given to him that overcometh. His zeal perhaps (like a Torch in an high wind) maketh a great blaze, but soon swealeth itself a way; and when the Bridegroom cometh, his lamp is gone out, and all his vain hopes and expectations with it.  
Thus do vain men sport themselves in their own deceive: But God is not mocked. He looks not at beginnings in Christians, but at their ends: and not he that starteth first, but he that continueth to the last shall be crowned. Ye did run well, saith St. 
Gal. 5.7.  Paul to his backsliding Galatians, who did hinder you? God for certain did not. He carrieth us on to the end, and crowneth us in it, if we draw not back, and drive him from us. But whoever did, they lost all that they had done, yea and all that they had suffered too, and stood only as monuments of their own ruin. Let a man have renounced the most darling delights, undergone the harshest duties and severest disciplines of Christianity, have sustained infamies, injuries, and all manner of indignities for righteousness sake; yet revolting at last, defeateth and destroyeth all, and himself with it. If he will have his old sins again, he shall have the guilt together with them, and that aggravated with folly and ingratitude. Lot's Wife, by looking back perisheth in the very Confines of Zoar; and God therefore erected her into a Pillar to tell the World, that relenting Virtue ki●leth with the recoil. The latter part of our life, supplanteth the former; and God taketh us as he findeth us at his appearing and his coming.  
If after all, men can attain this Crown better cheap, I envy not their ease: only, in a case of such high concernment, I would have them careful, that they lose not their soul for a pleasing conceit, and perish fatally, whilst they think to be saved so. Let the Candidates of so rich and radiant a Crown, be but as perseverant in good, as the Candidates of wrath and death are in evil; let them take Heaven but with such violence as these take Hell, and they cannot miscarry: And do they expect God to deal with them upon greater disproportions? I am sure they serve a better Master, have nobler employments, greater encouragements; a crown that shall last as long as God is God, and run parallel with the ages of eternity; and may therefore more than recompense the services and sufferings of a short life.  
Faithful unto death than he must be, that would be crowned after it; and not unto death only, but even in and into it also. As he must offer up his body a living sacrifice to God, so (if occasion be) a dying one too; 
Act. 21.13.  being ready (with St. Paul) not only to be bound (as the sacrifices were wont) but to die for the name of the Lord Jesus: And he is most unworthy of that high and honourable name, who will not take up the most painful and ignominious Cross that weareth the inscription of Jesus of Nazareth upon it. 
Matth. 5.10, 11.  This name will plait his thorns into a crown, turn persecution into a beatitude, and the flames of Martyrdom into Bonfires of joy. This will make him sing at the stake like a dying Swan; suffer death with more serenity and satisfaction, than the witty cruelty of his enemies inflicts it; lie down in a bed of flames, as if it were a bed of roses; and having prayed for his murderers, to fall a sleep.  
And if the Heathens have thought it discreetly eligible to give their life a ransom for fame or virtue, well may the Christian (who is an Heir of better hopes) do this to eternal and never failing purposes: to secure Christ's honour, his own innocence, and to have Gems added to his Crown. Death herein shoots its sting but to lose it, and though it kill him, it cannot hurt him: all it can do is but to kill the body, i. e. to prevent a more lingering death by the feeble hand of sickness, or old age, and to cure it of those diseases which kill with equal certainty, and greater torment. And for the Soul (which is the better part, if not the whole of man) it knocketh but off its chains and fetters, and restoreth it to itself, and to God that gave it. Thus whilst we seem to love God better than ourselves, we never love ourselves so well as in this very act; for if in love and loyal duty to God we lay down our life for him, he will give it us again, and a crown of bliss and immortality together with it.  
And here, passing over from the precept to the promised reward, I might (if I had affections and expressions answerable to the matter in hand) rap both myself and you into St. Paul's Ecstasy, till we were even lost in it. But these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unspeakable words, 
2 Cor. 12.4.  (as St. Paul, by a pretty seeming contradiction, calls them.) All the tongues of men and Angels are here too short; or, if they could speak, who could hear?  
It shall suffice to give you a transient glimpse of this Crown, so far as may encourage your fidelity and constancy in God's service; and not the least glimpse of it, but will make all the labours and sufferings of this life vanish in the comparison.  
A Crown than it is; and what can be said or conceived more and greater? Exerce ambitionem tuam, set thy utmost ambition on work, thou man of desires; here is that which will fill all the appetites of it. The most towering thought riseth no higher than a Crown, or only to set one Crown upon another: and were other Crowns accumulated till they reached to this, they would cast down themselves before this crown of life, this crown of glory, which fadeth not away. Within the compass of this crown meets all that Religion or Reason calleth the chiefest good: as so many orient jewels in this crown, there is perfect knowledge, perfect holiness, 
1 Cor. 15.27.  perfect peace, perfect love, perfect joy; and, which is the Crown of this Crown, here is God All in all. The Woman in Revel. 12.1. hath a crown of twelve Stars upon her head: but were all the Stars united into one Constellation, and should dishevel all the pride and glory of their beams, it would not equal the glory of this Crown, but be as a dark and opacous shadow to it.  
Through the light and lustre which this crown will shed upon us, all faithful Christians (according to the promise of our Saviour, 
Mat. 13.43. Dan. 12.3.  and the corresponding predictions of the Prophets) shall shine like the Sun in the Kingdom of their Father, even as the brightness of the Firmament, and as the Stars forever, and ever.  
Should our now deceased Brother from under this crown, see what scuffling there is for Crowns and Sceptres (those fine gay guilded Nothings) here below, he would look upon it with such becoming scorn, as a Philosopher upon Boy's scrambling for shells of Nuts, and fiercely contending for tinsel gaieties of no greater value.  
The richest of these crowns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plut. de Tranquill. animi.  cannot keep off, or cure a fit of the headache; but within the circle of this Crown cometh neither sorrow nor pain.  
The glory of these crowns, dum nitet cadit, whilst it glittereth, falleth and breaketh; maketh a blaze like a Meteor, then shooteth, and dyeth out; but this crown only burnisheth with the wearing, the massy glory whereof, no time, no eternity impaireth.  
These crowns at best are more honourable than happy; sit heavy upon the head which they seem to adorn; and whilst they sparkle with Diamonds, are stuffed with thorns. But the joys of this Crown equal the glories of it; with their crowns the Saints have harps, and free from all inward and outward distractions, do nothing but in consort with the Angels, sing soft requiem's to themselves, and triumphant songs of joy and praise to God and to the Lamb, who is blessed for evermore.  
Thus is Christianity certamen, sed bonum, a fight, but a good one: whilst Kings have usually their Crowns crossed, the faithful Christian hath his Cross crowned; and that weight of glory which this Crown hath in it, may make all the labour of duty, and pressure of the Cross, mere ease and delight. Let Atheists and Epicures look upon the Divine life but as a zealous frenzy, such as hath no real object, nor solid fruits, and scorn or pity the strict Professors of it, as men soberly and gravely beside themselves; and erect in their own fancies, a kind of Spiritual Bedlam for them. Yet these fools for Christ, will be found the only wise and happy men, when Hell shall be no longer a painted Fire, nor Heaven a fool's Paradise; but weeping, and wailing shall put scoffing out of countenance, and the scorner's chair become more uneasy than Phalaris his Bull; they that sat in it, shall gnash their teeth, and become their own Tormentors, to see those religious sneaks crowned with majesty and glory, whom they had so much derided and despised.  
Why then, Opus deterret? mercedem vide. Doth the work affright you? consider the reward. If the way seemeth irksome and unpleasant, the end is blissful and happy. Look not upon what you are called to do and suffer, but beyond both to the glorious reward, and faint if you can.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pro. 10.7. Sept. 
ANd now what have I been doing all this time, but presenting our deceased Brother before you? In showing what you should be, I have only shown what he was; and in showing what you shall be, I have showed what he is: And by a meet application of generals to particulars you may read it over in him.  
We live in an age wherein we may too truly complain with the Psalmist, 
Ps. 12.1.  The faithful are perished from the children of men: and out of that small remnant which was left, we have now lost one, that might have stood for a great many. A faithful man, and a faithful Christian. One that (according to the impress of that Company, to which he was a good benefactor) woven truth with trust, and in so close a web, that nothing could divide betwixt them.  
He was faithful to God, and to the interests of Religion. A man of a sober piety, and well tempered zeal. One that affected Religion for itself, leaving the empty pomp to those that blaze more, but burn less; and was content to be, what they desire to seem. That talkative Religion, which spendeth itself in hearing much, speaking more, and doing nothing, he was not emulous of; but of the active and operative; and instead of speaking great things, did live them. Whilst others were carried about with every wind of Doctrine, he held fast the Profession of his Faith, and died in the Communion of that Church in which he was born, and did the public Worship reputation by his constant and regular attendance upon it.  
He was faithful to the King, as every man that is faithful to God must and will be; for Christianity hath adopted Alliegeance into the Family of Religion, twisted piety with loyalty, and owneth no man as a good Christian who is not a good Subject also: and such therefore was he. One that submitted himself to every ordinance of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Lords sake; and served the King with as much earnestness and diligence, as others oppose him.  
He was also faithful to his neighbour. One that did affirm truth perform promises, keep contracts, that was humble, peaceable, just, merciful; that obliged all, injured or offended none; and if all were like to him, the word of a Christian might be, as of old it was, the greatest solemnity of stipulation in the world. He was none of those half-faced Christians that clash the two Tables one against another, and break the second with the first; who set up the duties of piety for a blind, that they may violate those of justice and charity more secretly and securely. He was none of those that make long prayers the preface to devouring of Widow's houses, and fasting twice a week the cover for their dishes full of extortion and excess. None of those in short that sue out a divorce betwixt piety and probity; and when they are less than Heathens, will be more than Christians. Though he could not make our Saviour's challenge, Which of you convinceth me of sin? yet good old Samuel's he boldly might, Whose ox have I taken? whose ass have I taken? or whom have I defranded, or oppressed? and all that knew him would be his compurgatours. Trace him through all relations and conditions (and there are few which he passed not through amongst you) and you will scarce find a stain, much less a blemish upon his memory.  
And as God (who to encourage virtue, ofttimes giveth it the earnest of its reward in this life) had raised him to a considerable height: so he did not look from that height with scorn on those below him, but only shed the influences of it with more advantage upon his friends and relations, to whom he was a common store-house. And if it be a piece of gross infidelity not to provide for a man's own; it must be a piece of exemplary Christianity to provide so well for other men's: for which cause I doubt not but God hath given him a place and a name better than that of sons and daughters. 
Is. 56.5.  And for those that have sustained so great a loss in him, God for his sake will be ready to supply it out of his own Fullness; and they have one friend more in heaven, though they have one fewer upon earth.  
But though his goodness was thus diffusive to his friends and relations, yet it was not confined to them. As the bowels of many poor blessed him whilst he lived, so he hath besprinkled all places, to which he related, with some dews of charity at his death.  
And as he did wisely and faithfully employ that Talon of wealth which God had entrusted him withal, so likewise did he employ all his other Talents of parts, and power, and practical prudence (whereof he was a great Master) to their proper ends and intents; whereby he became singularly useful in his place, yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a common good. And as the whole City did partake the influences of his industry, authority, and fidelity, so this parish above all, whereof he might justly be called the Public Parent.  
And now nothing was left, but that he should be faithful to himself and his own soul: and (knowing this to be his interest, as well as his duty) herein he exercised himself, to have always a conscience void of offence towards God, and towards man. He regulated his affections, moderated his passions, restrained his members from being weapons of unrighteousness, and kept himself unspotted from the world. In fine, so had he governed the whole course of his conversation, that as nothing infamous or scandalous appeared to others, so his own conscience did not accuse or upbraid him; but humbly acknowledging his other defaults and defects, he blessed that Grace which had preserved him from the gross pollutions of sin; and though he had (as all have) more than enough to speak him frail man, yet nothing in the least to debauch him either into Beast, or Devil.  
But because it is the last Act which crowneth all the rest; As living, so dying he retained his integrity; and his Graces shined most when he was about to set; and his light increased, not his shadow. Then you might behold conspicuous in him a patiented submission under God's mighty hand, an humble resignation to the Divine Will; and a truly Christian deportment in all. You might behold much pious devotion, ardent zeal, heavenly delight, st●●dfast hope in God's mercy discover themselves, and make him shine through the Cloud. In token that heaven was his centre, the nearer he came, he moved the faster towards it. And therefore he was frequent in communicating the Holy Eucharist, as the antepast of it, and the Viaticum of eternal life. When scarce able to speak, he would yet spend his dying breath in exhortations and admonitions to those about him; and was willing therein to give up the Ghost, that he might be indeed faithful unto death.  
Thus lived, thus died our faithful friend and brother. And now no man will make question but God hath given him the crown of life, who is not either an Infidel himself, or believeth God to be worse than one. If God be faithful, i. e. if God be God, so good and faithful a servant as he was, must be entered into his Master's joy. I leave him therefore to the enjoyment of it, and leave you to the imitation of so excellent virtue, till God (in his own due time) shall crown you with him, and both you and he shall be forever with the Lord.   
FINIS.