PRetious in the sight of the Lord is the death of his Saints. Death in it self is hideous, Psal. 116.15. but consider­ed in the Saints, pretious; it is so in Gods sight, and shall it not in mens? Yes we should looke upon such occasions with Gods eye, see as he see, prize as he prize; not make that death wretch­ed, that he maketh blessed; nor that vile that he makes pretious, for a pretious Saint makes a pretious death. Preti­tious in the sight of the Lord is the death of his Saints.

Such a Saint I am now to present unto you, in whom we see scarce any infirmity but that of nature, or little other scarre then that of the grave; Death might unskin him, but it could not un-Saint him: no, he is the lesse man for death, but not the lesse Saint; —Vivit post su­ [...]era virtus. he was a timely Saint, and therefore not a Saint to be untimed, he was a Saint in life, a saint in death, therefore a saint after death; we may bury the man, but we cannot the saint; no, in this he remains still vigorous, still pretious, Pretious in the sight of the Lord is the death of his saints.

And well may I say pretious, I say not, what urn had in it more pretious ashes? but what shrine hath had in it more sacred dust? There is a religion that talketh much of their saints working mira­cles, but here is one that wrought the true miracles; he cured disea­ses, even the diseases of corrupt nature, and drove away Devils, even Legions that came to possesse him; when he entred into the most se­rious search of himself, he could spie out nothing but humane frail­ties; Pray (Sir) said he I beseech you, for the forgivenesse of my sins I mean my humane frailties, no other thing, I praise God doth bur­then me. O cleansed piece that had nothing in him but that soy [...]e, [Page 2]that concupiscence [...]ineth us withall! for besides that hereditary poyson, Virus paternum Aug. Peccata surrep­tionis: Aug. Peccata quoti­dianae incursio­nis. Tertull. Abrasa spurci­tiae vi [...]ae secu­laris. Bern. In mundo supra mundumesse. Amb. Sanctitas mun­ditiem significat Aquin. Zach. 9.7. Dan, 12.10. Heb. 10.22. Rev. 3.4. and a few swellings, I mean inordinate motions, frail weak­nesses and sudden passions, sinnes of surreption, and daily incursion, he could discern no venome in him; a man he was, but one that had as little of man as could be imagined; unlesse therefore ye would have had him never to have been skinned in our nature, what lesser imperfections could ye have wished to have been in him? no, a saint he was because he had so little entirenesse with the flesh; be­cause the filth of wordly retriment was taken out of him, because he did learn in the world to be above the world. If sanctity signifie cleannesse, then what a rinsed creature have we here?

Envy it self cannot put him amongst the spots of the times, no, one he was that might stand amongst them, which had the blood ta­ken out of their mouths; amongst them which were purified, and made white, amongst them which had washed their bodies with pure water; amongst them, which had not defiled their garments, his whole life being nothing but a study of self denyall, and a pra­ctise of mortification; he was no drunkard, no adulterer, no op­pressour.

1 No drunkard, his temperance such, that he scarce ever knew an intemperate draught, or drank to satisfie delight; that whereas he lived in the midst of a riotous age wholy given up to excesse (for this is a new kind of measure where men drink beyond measure, Novum hoc mensurae genus, ubi nullus est mensurae modus Amb. Vasa vinaria. Basil. Castitas est vir­tus sub jugo ra­tionis impetum libidinis refrae­nans, Aug. Si cingulo ca­stitatis careas, omnia per ter­ram trahes. Ierom. men ca­rousing so long till they smell above ground, and seem to be nothing else but wine casks) he seemed to be born to pluck the quaffing cup from the mouths of Boon fellows, and to teach the world sobriety.

2 No adulterer, his chastity was such, that he did keep that wild beast of lust under a yoke, he kept his garments from drabling by tying them up, by the girdle of continency, he never knew any strange flesh; no, he betrothed his affections to one, and as he loved her dearly, so he loved her only. That whereas many walk the streets to meet with an unclean spirit, and dissolve the bands of marriage as easily as Sampson did his green cords; these bands to him were sacred and inviolable, he never desired to have them untwisted; he possessed his vessell in holinesse, and honour, he might stand forth as a mirrour of chastity. 1 Thes. 4.4.

3 He was no oppressour, his justice such that he never pinched for meanes, nor fetched in the world with the dragge take; no, he had [Page 3]rather content himself with food convenient, then raise his flanks by feeding upon other mens rights; Divitem vell [...] fieri de exigui­tate mendici Cassiodor. Incommode commodum augere. Cicero. he never liked that estate that was wrested from the poores pittance, or that came weeping home with the teares of the oppressed in it, no, he would not by dammage raise advantage. That whereas in this gripple extort­ing age, men care not what key they use, so it will but unlock the doore, or what hook they bait, so it will but draw up lucre; great they will be, though it be with the curses of multitudes, possesse they will, though it be with an Ahabs evidence; he on the other side kept his hands clean from all these unjust gains, Micah. 2.2. he did never oppresse a man, and his house, a man and his heritage.

What should I speak further of any vicious courses that this world is deeply criminall in? he was touched with no grosse sin; no, a Saint he was because he carried a crucified heart to all that which the world calls contentment; he was one that had passed through the refiners fire, and that had the fullers nitre seen upon him, a Saint he was to the world, and a Saint no doubt he is to God for his unspotted conversation, yea questionles even for his purity, he is amongst those Armies of heaven, which follow the Lambe upon the white horses, cloathed in fine liynen, white, Rev. 19.14. and clean.

But this ye will say is all but mortification, had he nothing in him of vivification? yes he was enlivened with the most quick­ning powers of the Spirit; his loyns were not onely girt up, but his lamp was burning, a Saint he was for the most saintly expres­sion.

How many singular graces and conspicuous vertues had he in him? I will not insist upon all. I will mention a few; he was humble, he was peaceable, he was charitable, he was devour, he was sincere.

1 He was humble, of no haughty, insolent demeanour, but the meekned creature of his times, 1 Pet. 5.5. Cogitas mag­nam conslituere fabricam Celsitu­dinis? de funda­mento prius co­gita humilitatis Aug. Psal. 131.2. one of the gentlest persons that e­ver trod your streets, a man cloathed with humility; being to raise a great fabrick, he be thought himself of a low foundation, his affections so soft, that his soule was even as a weaned child, of a sweet, affable, courteous disposition, familiar with the meanest.

2 Peaceable, the well tuned string of the instrument, the calm stream of Profession, he knew that to live in unity was to live an [Page 4]Angelicall life, Nec inveniri potest forma ex­pressior conver­sationis Angeli­cae; quam uni­tas socialis. Caffiodor. Ezech. 28.24. Num. 12.3. Tu nimium one­ta [...]us es, da, & pondus minuis Aug. Neh. 8.10. I [...]is substanti­am tuam colloca ubi patriam ha­bes. Chris. Iob. 29.25. therefore he composed his spirit to his heavenly temper, he never disquieted the age with contentions, nor vexed his Parish with suits, but made more use of his buckler then his sword, patience then revenge, no pricking brier or grieving thorn, but very meek above all the men upon earth.

3 Charitable, so long as he enjoyed meanes, he thought him­self over burthened, till he had lightened himself with almes deeds he had no lither arm, for he did stre [...]ch out his hand to the need; he fed not himself onely out of his meanes, but he did send porti­ons to them, for whom none was provided, he loved to have a stock going in his right country. The riches of his liberality 2. Cor. 8.2. is sufficiently known to you all, he delighted to be an­other Job, even as one that comforieth the mourners. How many tasled of his liberall spirit? yea how many might even have pe­rished if they had not been susteined by the vertue of his charity?

4. Devout, not one that upheld a profession wherein there was nothing to be seen, but the phantasme of Religion; not one of Thriverus his needle work flowers, which are more for shew then smell, Phantasma re­ligionis Gorg. Rom. 12.12. but a man that glowed towards his God, and was fer­vent in the spirit; much time he spent in meditation, much in prayer, he was the blown coal of zeale, the bright flame of devo­tion.

5. Sincere, that is but a thickbrained strictnesse, that hath not in it simplicity, therefore out deare brother said he liked alwayes in matter of Religion clearnesse of spirit; Stulta rectitudo sine simplicitate. Beda. Ephes. 6.5. 1 Tim. 1.5. he could not double, nor comply; no what his conscience was perswaded of, he follow­ed in singlenes of heart; he hated palliating of a cause, what he professed was out of a pure heart, & a good conscience, and saith unseined; he had rather eclipse his credit, then suppresse a truth; yea suffer death, then be guilty of backsliding or revolting.

A Saint then he was in all these respects, and by all these gra­ces shall he not be justified before men? yes no doubt, and glori­fied with his God; he which did thus excell in vertue is question­lesse now come to his true mount, Psal. 16.3., God hath taken home his true Saint to himself, Collos. 1.12. Gaudet unus­quisque angelo­rum tale onus tangere. and made such a bright creature a meet partaker of the inheritance of the Saints in light. Every one of the angells delighted to touch, to carry away such a burthen, as Chrys. sayd of the soule of Lazarus. And the rather for his high perfections in his own calling.

Tunc est sermo vivus & effi­cax, cum est praeditantis san­ctitas, & vir­tuosa perfecti­bilitas. Greg.A Minister he was and what not a Saint in his own sacred function? yes, then is the Word lively and effectuall when it is edged with the sanctified and gracious life of the Teacher; and what an exact, accomplished Teacher have we here? a man that had in him the very lustre of pietie, and splendour of sanctity; few men had greater judgement, none greater integrity; he was not onely one of the walking Libraries, and speaking Oracles of his age a most judicious, and indu­strious Preacher but a most gracious liver a burning and a shining Lampe. Seipsum primo immolet, se pri­mum vitiis su­gulet, & sua prius peccato membra morti­ficet, Orig. l. in Epist. ad Rom. He had learned well that of Origen that the Priest which would sacrifice for others must take heed of a spot in his owne oblation, he must first offer up himselfe, kill his own personal vices, mortity his own unregenerate cor­ruptions. For what pleasant fruit can the people taste out of the Pulpit, if the Minister himselfe should happen to bee a wild Plant? Can a man gather grapes of thornes?

Sermo dulcedi nem non habet, quem vita re­proba intra con­scientiam re­mordet, Greg. in fine Pasto­ral.That doctrine hath no sweetnesse, which a reprobate life cor­rupteth; no, a pure conscience doth more edifie then curious dis­course. Therefore how strict was this our deare Brother to have his life exemplary, to deliver not onely pointed speeches, but to wound consciences by the sight of his innocent conversation? there was nothing did drop out of his lips but it seemed to flow from the cleere spring of his owne sanctified heart; hee would not suffer his doctrine to be traduced by the scandall of his life; Ad praedi­candum plus conscientia san­cti amoris aedifi­cat, quam exer­citatio sermonis. Id. super E­zech. hom. 10. Qui enim Chri­stum annuntiat, ab omni vitio­rum incentivo debet praestare se alienum. Amb. in Ser. de. je­jun. no, he preached nothing in the Pulpit, but he first preached it to himselfe in his Closet, his counsell was but the counterpane of his conversation, he knew the Messenger of Chri [...]t had need be the most inculpable person upon earth; What beneficiall thing can he do to the Church, which remaineth himselfe a skarre among men? or what comfort can it be to any mans soule to renew others, and to continue himselfe uncorrigible? No, unto the ungodly said God. Why takest thou my covenant into thy mouth, and hatest to be reformed? such an one may say with the Father, I have drawne out a faire picture which exceeds the Painters beauty, and have set others on shore, being tossing my selfe still upon the waves of dangerous sinnes. Pulchrum de­pinxi hominem pictor foedus, alios (que) ad perfe­ctionis [...]itus re­digo, qui adhuc in delictorum fluctibus versor. Greg. in Pa­storal. Therefore our Brother was carefull to have the best man of the parish best in­structed, [Page 6]even to have his owne demeanour, a kind of translated Scripture, or the great Text to his people, lest when he had prea­ched to others, himselfe should be found a Reprobate.

The behaviour then of this our deare and reverend Brother was nothing else but the high prospect of vertue; and as hee wanted not grace, so what wanted he else to make him an eminent Mini­ster? I known, 1 Cor. 4.1. it is required of the Disposers, that every one bee found faithfull, and a faithfuller steward there was scarce be­longing to the whole family, that as he digged the gold mines for treasure, and sought for wisdome as for Silver, so he dispersed his Ingots with great fidelity. He laboured in the Word, and do­ctrine, laboured till his labours were a burthen, laboured till he was scarse able to labour; yet his feeble and crasie body could not intermit his paines, but hee strove with nature, and forced himselfe beyond nature; 2 Tim. 2.15. 2 Cor. 8.23. Es. 62.6. a diligent workman hee was, and one that needed not to be ashamed; he was one of those Messengers of the Churchs, that was the glory of Christ, a Watchman that did not hold his peace upon the walls, day nor night. How ma­ny of you saw the Evidence of the Spirit in his teaching? How many of you have the seale of his Ministry upon your conscien­ces? a multitude of lost groates were found by the light of this Candle, many thousand Converts have occasion in this City to blesse God, that ever their eares came under his charming, that ever they stood within the presence of such a Pastour according to Gods owne heart, Ier. 3. who did feed them with wisdome and knowledge. A Saint then he was in the whole course of his life, but an eminent Saint in his Ministery.

But if his Pulpit could not save him, Ibin asunt ubi consenuit, jam (que) quod erat turbi­dum expiravit, aromatice olere, Plut. in mor. Athletae cum metam vident, & accedunt propius, et si fes­si, approperant, Thriv. l. 1. c. 1. mon. & exemp. his Death-bed did. Our Ibis having purged out of him every thing that was offensive and ill savouring did at the last gaspe smell most odoriferously, yea, like one skilfull in running of a race, when he drew nigh to the marke, he did quicken his pace. Oh how admirable were his passages upon his death-bed? he departed like a passionate Pilgrim, longing to set foot upon his owne Countrey. Hee did not then onely patiently endure affliction, or spy out Death sapping into his walls, but hee turned himselfe out of this world, and looked out with an aking ey to see his last Messen­ger [Page 7]approch, he declared a lively confidence that he had of a mysticall union with God, and aspired to have the fruition of those joyes, that he had got an engagement of by faith. Here I might speake much, but I am strooke mute by the command of my dead Friend, he hath silenced me from publishing any thing, that passed between us in private concerning his spiri­tuall scrutiny, his profession of faith, or the experimentall grounds that he found in himselfe of divine favour. But this I assute you that he died like a man singularly studied in the deepest misteries, and sealed up his life with a most judicious, and firme consent to his professed principles; yea, I never met with a more Angelicall tongue, and ravished soule upon such a solemne occasion.

His life then was admirable, but his death memorable, there he was a Saint in transcendency. Dead then he is, but dead to his God; dead he is, but with the death of a Saint; God and his saint are met, and after all the miseries of death▪ what can we expect, but that which is pretious? if the world should still look upon him with an ey of neglect, God no doubt lookes upon him with an eye of divine favour; let him therefore be in thy sight, as he is in Gods sight. Oh that thou sawest but the honour that is done unto him above I that thou sawest but the noble entertainment which he hath received at Court! what brightnesse did there shine upon him at the opening of Heaven gates! what an extasie hath this soule felt by the rap­tive Hallelujahs of Angels! the hidden Mannah is already melting in his mouth, the robe of glory is upon his back, the crowne of eternity is set upon his head the which sought for wisdome more pretious then Rubies, Pro. 3.15. Prov. 20.15. Ps. 126.6. Eccles. 7.1. and had the lipps of knowledge which are as a precious jewell, which went forth weeping bearing his pretious seed with him▪ and left a good name behind him, better then a pretious ointment he know­eth no doubt before this time the benefit of a pretious faith, 2 Pet. 1.1. and hath felt the comfort of the great and pretious promises, 2 Pet. 1.4. he is gotten into the new Jerusalem, Rev. 21.19. whose foundations are garnished with all manner of precious stones, & joyned to his blessed Redeemer, that pretious, tried, corner stone laid in Sion. Es. 28.16. [Page 8]Oh then let us not looke sad at his death, for it is the death of a Saint, pretious let him be in our memory, for he is pretious in Gods sight. Pretious in the sight of the Lord is the death of his Saints. Text.

Jo. 11.11. Our friend Lazarus sleepeth.

Christ is going to Judea, v. 7. and the Disciples thinke he is going to a stone heape, for the Iewes sought lately to stone thee, and wilt thou goe thither againe? v. 8. No saith Christ, my intention is not for the stone-heape, but a dust heape; I may goe amongst the living, but my purpose is for the dead; this journey is not for my wakefull enemies, but my sleeping Friend, Our friend Lazarus sleepeth. Lazarus, I often visited thee at thy house, I will now visit thee at thy grave; though Iudea be a place envious, ominous, yet I will venture to the stone-heape, for the dust-heapes sake, therefore Let us goe in­to Iudea, for it is the sleeping couch of my Friend; Our friend Lazarus sleepeth.

In the Text consider

• 1. The Nature of the person, Our friend
• 2. His name Lazarus
• 3. The accident sleepeth.

First for the Nature of the person, in which two things,

• 1. His Disposition, A friend.
• 2. His relation, Our friend.

First for his disposition, Doct. 1 A friend. Christ would goe into Iudea for a Friend. From hence observe that the memory of a friend should be pretious, it is as the dying ring bequeathed un­to us, that nothing but death should pluck off from our fin­gers, or as a sacred relique, that posterity should keepe in­violate; that when we cannot stand spectatours of our Friends, yet we should stand Remembrancers▪ to recount all passages of worth, to preserve their graces; for where else is the ever­lasting remembrancer, Psal. 112.6. Prov. 10.7. where the memory that should be blessed? [Page 9]Is not this commended to survivours to take care of? Yes, that when they sive not, yet herein they should be vitall, they should have the breath of affection, for the breath in their nostrills to continue them alive. Doth not David thus chafe the temples of his dead friend Ionathan? yes, Ionathan is gone, but Ionathan shall not thus part, he shall breath still in commemoration, Woe is me, for thee my brother Jonathan very kind hast thou been to mee, 2 Sam. 1.26. thy love to me was wonderfull passing the love of women, &c. Doe not Elisha thus call back Elias out of the cloudes? My Father, my Father the Chariots of Israel, 2 King 2.12. and the horsmen thereof! he would not quite lose his Father, no, my Father, my Father! he would not utterly let the Cham­pion of his Countrey go, no the Chariots of Israel, and the Horsemen thereof! he would have his Father still in his eye, and the Kingdomes Champion dressed up in bright harnesse before him. Do not the Jewes thus preserve their good Io­sias still alive? yes, the memory of Iosias shall be like the per­fume of the Apothecary, and as Musick at a banquet of wine. The smell of this persume shall not out of their nostrills, Ecclus. 49.1. the streynes of this musicke shall not out of their cares, the taste of this banquet shall nor out of their palates, Iosias shall live in memory. And this is indeed the right committing of Friends to the earth, or the maintaining of familiarity with them in their graves, Non ego tumu­lum floribus as­pergam sed spiritum ejus o­dore persundam, Amb. orat. fu­neb. de Valen­tin. Olim eviscera­tus es, non tam subito erueris, Amb. orat. fu­nebri de sat. as Ambrose said of Valentinian I will not strew his tombe with flowers, but I will sprinkle his spirit with a sweet odour, and this is the right enbalming of Friends; he is but a formall Friend, that parts so soone as nature parts; no, thou wert long since embowelled into me thou shall not so suddenly be taken out; still he remaines, though not in sight yet in sense, still he is a Friend. The use of this serves to re­prove them which doe so soone bury their Friends, or put them so deepe under-ground, or lay them with their faces downwards as if being dead, they live no longer to them, the affection of the one, expectorates with the wind of the other, Vse. they have both breathed their last, zach. 11. quod mortuum, mortuum, that which dy let it dy. Being once dead they never pull off the darke mu [...]ster, to behold the face of their departed Friends, [Page 10]they commit all to the earth, even the memory, they do not one­ly bury that which nature else would bury, the carcase, but they bury that which neither nature nor grace should bury, they bury the friend, they thre away all with the grave spade; Priends carry nothing out of the world, nor they leave nothing in the world, not their memory; they are but of short continuance, and a man may judge it by the affection of them which they have left behind them; nature seemed kinder to them, then seeming affection, for whereas nature suffered them to live many yeares in the world, the other not three moneths, scarce three minutes after their funerall, then earth to earth, one dead friend to another, a double Funerall in one day.

Quanquam se­parati sumus a­spectu non ta­men affectibus. Amb. Perpetuus ani­mae debitor. Prudent. Quanquam no­biscum non vi­vit, attamen in nobis. Basil.But is this affection? are these the bands of love? such a short stint put to friendship? Do the pulse so soon leave beating? Hast not one sparke to glow upon the grave of thy friend? yes though we be separated in sight, ye not in apprehension, thou must still be a surety for thy friends reputation yea the perpetuall debtour of his spirit, to prize his name, to honour his memory, to immor­talise him, to give him a resurrection, to love him under ground as well as above ground, that though he live not with us, yet he must live in us, still he must be a friend. Christ cannot forget his friend, no let us go to Judea for a friend.

Secondly from hence observe that we must venture for a friend, let us go to Judea for a friend. 2 Doct. It is a easy matter to say, Sir, I am wholly yours, it is the common complement of the age. He loves his friend that exposeth himself to danger for him, Facile est dicere totus sum tuus Aug. 4. Ester 16. Cant. 8.6. Certandi labo­rem non fugit. Chris. Incus non me­tuit strepitum. Adag. Vse. as Esther for her countrymen, If I perish, I perish. Love is as strong as death sincere affection shunneth not a skirmish for a friend. The anvil of Love feareth not the greatest stroke of envy, and opposition; Jo­nathan will venture to have a javelin cast at his head for his dear friend David, Abraham will march through pikes and speares, to rescue his vowed friend Lot; we must jeopard for a friend, let us go to Judea for a friend. The use of this serves to reprove them which give over the venturous point, which run a way from the stone heap; though hands be never so fastly joyned together, yet if perill be threatned, they unclose, pull back, withdraw, there is neither hand nor heart then left; no, let the friend then shift [Page 11]for himself, if they can love a man u pon safe termes they will stand by him, but if the stones begin to fly, Fugiunt nee noscitur ulli. Agminibus co­mitum, qui mo­do cinctus erat. they flee away and he is not known of any, that seemed before to carry the crowd at his back. Men are then weary of friendship, sick of their friend, they will not come at him, look upon him, but leave him to his own chance. But oh beloved, a stranger an enemy might do thus much; that is but delicate friendship therefore, that fol­loweth onely the felicity of the friend, Sive in vita, si­ve in morte. passionate love like Ittai accompany a friend whether in life or death. The name of a friend, should call thee out to all hazards, make thee to draw up towards him, though thy passage lay by the stoneheap. Let vs go to Judea, for a Friend.

3. Doct. Pignus naturae. Avg. Omnis cogitatio taedium, & to­ta vita peregri­natio est. Plut. Rom. 12.18.Thirdly, from hence observe that mans honour is to be of a friendly nature, for this is the pledge of nature. Wherefore camest thou into the world, but to be a companion? if thou wilt not be a friend, every though is irksomnesse, and the Whole life a pil­grimage. What more worthy in man then humanity? and where­in can humanity better be expressed then in friendship, wherefore saith the Apostle, As much as in you lieth have peace with all men, keep the world quiet, distast no man; no, 1 Pet. 3.8. be ye courteous one to­wards another, Let serpents sting, men embrace; Let wild beasts be savage, men be courteous. The courteous man, draweth the sweet breath upon earth, giveth to the world the faire touch, he is the pleasure of life, the geinme of conversation, the right hand of familiarity, the link of society, Dorice canere. Adag. he makes men sing the Dorian tunes upon earth. Love brotherly fellowship saith the Apostle; brotherly fellowship, rather brotherly commerce, brotherly fellowship, rather then unbrotherly frowardnesse; This brother­ly fellowship is the free tenure of the parish, the rest hold in vil­lenage, the best town stock, the rest is but a picklock to steale a­way the common treasure, for a litigious person is the great boot haler, or harpy amongst men, 1 Pet. v. 17. Sive irascatur, siverideat. Aug. Vse. whether he be angry or laugh­eth he is not to be trusted, for he is gendring of mischiefs, to for­rage the country, and to pill the neighbourhood; a man can ne­ver be secure in his presence, for he is no friend. The use of this serves to lament a sad casualty, a great misfortune is happened upon earth, the world hath lost her friend. We live in a froward age, a troublesome corner, the times are set upon jangling, how [Page 12]hot soever the age be in spirituall fervour, yet it warmeth not the Nation with affection, the love of many wax cold. What­soever a sparkling coal there be in the Temple, yet there is but a dead ash in the streets, burning zeale doth not kindle kind respects amongst men. Many men have no other spittle un­der their tongues then malice, their mouthes are furred with variances, Mites sunt do­nec nihil dici­tur, vel agitur ni si pro eorum arbitrio, Aug. they are gentle creatures, so long as nothing be either sayd or done, but according to their owne wills, but then they rage and swell. He is a wise man, which can tell in what brest truth of affection lyeth and that can weigh out to himselfe a dramme of unfeigned friendship for generally men can pronounce all their Friends with a breath, Circuitu unguis. and write all their Friends (as that wise man said) within the compasse of a nayle. Oh these lippes of ours speake a great deale of false English, these armes of ours give many false embraces, these browes of ours have many false smiles hanging upon them; if the Friend be common what is the reason that peevishnesse and policy, and perfidiousnesse are so common? if the Friend be common, why are suits, and spights so common? From whence come these tares? Vnde-haec Zi­zania? Matt. 13.27. from whence come these dissenti­ons? If the world be at peace, why are there so many Jave­lins, and Speares, Sacres, and Demiculverins, I meane so ma­ny unkindnesses, and shrewd turnes? doubtlesse these things shew the flagge of defiance hung out this is the drawing age, men fight at sharpe. Armati coeunt in vulniera fra­tres. Brethren meet for wounds there is bicke­ring, as in a pitched field. But oh beloved, why abuse ye neighbourhood? why make ye life a torment? chide out the friend? 1. Pet. 1.22. frowne out the friend? no, love one another with a pure heart fervently. Be not thou of a discourteous, much lesse of a vexatious disposition, but use the world gently, give it a taste of thy good nature, Be a Friend.

But further a Friend, 4 Doct. because helpfull, for this party was a great Feast-maker. From hence observe, that the helpfull hand is the true tryall of Friendship, hee that never parteth with any thing, we account but a close Friend. A man may know whether the Friend dwelleth at thy house, Si proximus non extit vacuo si­tu. Amb. namely if thy poore neighbour goeth not over thy threshold with an [Page 13]empty bosome. He is not a Friend, which maketh himselfe the sole Owner of his estate, use for thy necessity, Vtere necessari­is, da superflu­a, Aug. Quicquid ven­tria subtrahis, tribuae esurienti. Naz. orat. de paup. amandis. but give of thy superfluity. Whatsoever thou sparest from thine owne belly, distribute to the needy. He is reall with the world, that turneth Benefactour, which hath his spread table to witnesse his affection, when a man may smell out the Friend in a Cooke roome, and get a taste of him in his messes, whose almesdeeds are the pawnes of his affection, and the seales of his friend­ship. Therefore the Apostle being to teach the world the du­ty of the Friend, saith, Be ready to distribute, sow liberally, 1 Tim. 6.17. 2 Cor. 9.6. Rom. 12.13. bee given to hospitality. This same hospitality is a better argu­ment of thy friendship, then a hundred congies, and cringings. He loveth the world, that feedeth the world; not which fil­leth the ears of it with discourse, but the bowels of it with dain­ties, the worlds great Friend, is a great House-keeper. There­fore Iob eateth not his morsels alone. Ioh 31.7. Gen. 18.1.5. Neh. 17, 18. Abraham sitteth at his tent dore to invite strangers, Nehemiah prepareth Oxen and Sheep, and Fowles, and Wine in abundance; this is serious affection, these are the worlds fast Friends.

The use of this serves to reprove the hungry affection, Use. and starved friendship of these times; the Friend is not known by the hand, no men are fettered to their estates. Divitiis aligan­tur. Cyp. Auram respicis, fratrem vero non aspicis, Ba­sil. Ser. 1. in div. avar. Tu phasianos, attagenas, tur­tures, & omnia volutilia coeli devoras, sed quod pauperis repleat ventrem non largiris, Chrys. hom. 10 de divite, & paupere. Thou lookest onely upon thy cankring gold and not thy perishing brother. Thou eatest Phesants, and Quailes, and Turtles, and thy mouth is a lover to receive all the fowles of heaven, but thou givest not fragments to the needy. There is an aboundance of complement in these dayes, but little nourishment; thou maist be a consort, but no guest; thy friend may breake his mind to thee, but he will not breake his bread to thee; our affection reacheth not to belly cheere, friendship is not Cauldron-deep No, such Friends we had once, which were knowne by the. Dresser, they provided a Carver for the Country, the chiefe furniture of their houses was the presence of neighbours, and the chiefe burnishing of their roomes was hospitality, this they accounted better then stately chimney-peeces, curious hang­ings, a goodly Balconey for Monsier to jet upon, or a rich Cabinet for Madam to lay up her powders, and complexion-waters, [Page 14]crisping-pinnes, and dentifrecis, civets and jewels. All the ambition of those times was to get the long table fil­led, to have friends about them. Oh how did charity ride then in a triumphant Chariot, and bounty flow in a full streame in this Nation! But these men have left the ground behind them, but no such faire feet to tread after them, they are lod­ged in another world, and a man would thinke they died childlesse, so few of their true heires do we find amongst us. Some I confesse there are, but they stand like Beauties in the midst of steynings, they are not the Tenth to the full croppe, which we did once enjoy. For many amongst us have magni­ficent buildings, but they might be pulled down, for no Friend dwelleth in them; they feast none, or none but their kindred, and their new created consanguinity, their Tenants, and their Work-men; if private respects doe not invite thee, thy trencher is not layd, thou shalt then be fed by the sight of their gay clothes, and not by the tast of their rich banquets, by looking upon their painted Portals, and not by taking up a seat at their garnished Tables. But oh! why doe ye professe friendship to the world, and maintaine it with leane cheekes? no, provide diet for it, maintaine it full-fed. Therefore away with this saving humour, spare not more then is fit, but be a helpfull cherishing creature here below, Be a Friend.

The relation Our, Our Friend.

Now let us come to the relation Our. From hence observe, that we ought to prize a Friend according to our owne interest, Doct. for though a man of a friendly nature in generall ought to be respected, yet the dearer respect ought to goe, where there is the neerer relation; oh these same relations carry great efficacy with them, we should know the ty of a possessive, this same Noster, Our (Our Friend) should reflect strongly upon us, it should call us forth by name to witnesse our particular respects. 1 Es. The Oxe knoweth his owner, and the Asse his Masters cribbe, where men have received any food or nourishment, even for the cribbe and Mangers sake they should know their good Masters. Worth ought to be acknowledged, especially [Page 15]of them, which have received the benefit of it; it is accoun­ted for inhumanity, for the chiefe Butler not to know Joseph, Gen. 40.23. 1 Sam. 25.10. and for Nabal to say, Quis est David? quis est filius Ishai? Who is this David? who is this sonne of Ishai? knew he him not, when he had defended his estate, and been a wall to him both by day and night. Benefits have a resultancy of respect from all good natures; Can the Jewes for get their good Cen­turion? no, they plead for him, Luke 7.5. Hee loveth our Nation, and hath built us a Synagogue. Can Naomi forget her Boaz? no, he remained a Friend, when all other Friends were carried into the land of forgetfulnesse, therefore whosoever is silent in his praises, she will blesse him. 2 Ruth 20. Blessed be he of the Lord for he ceaseth not to shew kindnesse to the living, and to the dead. Can the widowes forget their Dorcas? no, they had a speciall interest in her, therefore as others washed her, so they will bath her in teares, as others layd her sorth, so they will lay her forth with honour, they shewed the coats and garments which Dorcas had made whilst she was living. 9. Acts 39. How doleful­ly doth Saint Ambrose lament the deaths of Valentinian and Gracian? Velut oculos mihi defossos dolco. Amb. o­rat. Auneb. de ob. Valentiniani sicut duo vitulo simul educati, & sub codem jugo assueti— lamentabili mu­gitu omnia com­plerent, Greg. Naz. Monod. de vitae & morte Baz. Possum oblivisci tui cum quo semper vitae hu­jus aratra su­stinui? Amb. orat. funebri de ob. Satyr. Vse. Cantari dignus. Oh (saith he) they have pleasured me so often and were such a countenance to my profession, that I bewaile the losse of these two good Emperours, as if I had lost my two eyes, Greg. Naz. speaking of his Basil, that they two being brought up like two heyfers under the same yoake, when they came to part, they filled all places with a lamentable bellowing. Saint Ambrose speaking of his deare brother Satyrus saith, Can I ever forget thee, with whom I have spent out my life in laying my hand to the same plow-beame? no, these same relations make holy men passionate, they speake feelingly of their proper Friend as our Saviour here, Amicus noster, Our Friend.

The use serves to reprove them which know not the com­mand of an interest, friendship is not in her right predica­ment in these dayes, we meet with few Relatives in this age. For though a man be worthy to be celebrated, yet they which have received the silvery showre of his perfections, are not moistened at the root, with the apprehension of his worth, no, men are forgotten in the place where they have done good: [Page 16]for how many parishes which have been comforted, and ho­noured with the presence of reverend, Eccles. 8.10. Geneva transl. and famous men, yet even amongst them the foot prints of their deserts are worne out, and the memory of their excellencies is dried up? But oh know you your celebrating part, especially when ye are prepared, and prompted to it by personall advantages. Reta­liating is the bond of Nature, Aristor. Praestita dona numerantur, Cassio. yea, its the justice of a gratefull spirit, when benefits are kept upon tale, when men are faithfull Accountants, and skilfull in this Arithmatique. Oh therefore let not your Friend easily depart out of your mind, because he is Yours, because ye have his friends tokens a­bout you, in your judgements, in your consciences; ye have been the limbecks through which his heavenly doctrines have been distilled, ye have been the cruses into which his ghostly counsels have been put, therefore whosoever expungeth the memory of his worth, yet keep ye deepe impressions of it, for ye have an inward feeling of it, therefore call him by his right name, stile him, and esteeme him no lesse then a Friend, if he should scarce be a neighbour to others, yet to you he must be a Friend, for Amicus noster, Our Friend. But why doth Christ say, Our Friend? because he was a Friend to his per­son, and a Friend to his Cause.

First a Friend to his person, for he had often feasted Christ. From hence observe, Doct. that Charity is then in her eminency, when Christ is made the Guest; I meane when profession hath the tast of our bounty. For who deserves love better then the Friends of Christ, those which sanctifie the ground where they tread, and blesse Nations? This is no dresse a dinner for the Church, Gal. 6.10. and to put meat into the mouth of God. Doe good unto all, but especially to the houshold of faith; For mini­string to the necessities of the Saints, is Charitas ordinata, Charity rightly ordered. Vse. The use of this serves to reprove the inconsiderate charity of these times, for how many are boun­tifull, yea, perhaps prodigall, but how little droppeth to hea­ven-wards? Christs want his Friend, his members look lanke, his little ones are not battened; for all the large expences that are amongst us yet religion tasteth little of the delica­cies [Page 17]of the times, grace finds not the age much charged with her. But whatsoever she spends upon others it is but for her fame, Quicquid pro a­nima tua feceris hoc tuum est, Chris. in Mat. 6. but whatsoever she spends upon the Saints is for your consciences, and that which thou dost for thy soule is onely thine; Let them then be thy sable fellows which thou lookest to have to be thy co­heirs; that thou maist have some living Saint to pray for thee upon earth, that thou maist have some dying Saint to carry newes of thy charity into heaven, endear thy self to God, and in­gratiate thy self chiefly to Christ Jesus, that there may be Ami­cus, & Amicus noster, A Friend, and Our Friend, because a Friend to Christs person.

Secondly a friend to his cause: from hence observe that religion ought to have a portion in our affections, Doct. 2. Thes. 2.10. Luke 19.27. Acts 5.39. Mat. 12.30. for the love of Christ is the love of his truth, the rest are accounted enemies and fighters a­gainst God. For he that is not with me is against me. We ought therefore to be printed Christs, as Ignatius was said to have the name of Christ written in his heart in golden Letters; Aurcis literis. Stricto ense Plut. yea as Sci­pio sware all his souldiers upon the edge of a naked sword to the State of Rome, so we should all be sworn to profession. Can any man endure to have his cause forsaken? no, he that will not insist in that his love is suspected, and he will never be owned as a friend. Christ liketh a feast well, and will accept of a feast, but it is not a feast, that will perfect friendship, no, the Pharisees often feasted Christ, and they were but Charger-friends; therefore the main thing is to close with Christ in profession, and to stand firm to him in point of honour, they are said to receive Christ who receive his testimony, Acts 22.18. that is those that subscribe to Christs cause, and enter plea for him. Heb. 2.10. Christ is called the Prince of our sal­vation, and wherefore? to signifie that there is some allegeance to be taken of us, and what greater then to maintain Christs crown, and dignity, those are Christs loyall subjects which seek to enlarge Christs territorie, and will draw their swords for their Prince, to fight the good fight of faith, 1 Tim. 6.11. which endeavour to make Christ great, and even walk with his princely robe upon his back, and to sit in his imperiall throne, these are those which are true to Christ, which are his fast friends.

The use of this serves to examine, whether we have a [...]y of this [Page 18]love glowing in our bosomes; no, Christ Jesus is even friend­lesse, we are not much taken with our Prince his scepter-point the Kingdome of heaven suffers little violence, we do not gather parties and draw adherents to Christ; Christ is little the better for us, his friend: do not pleasure him much, we do not furnish his banquet, nor enter fellows into his service to weare his livery, not bring men to repentance out of the snare of the Devill. 2 Tim. 2.26. We plant no colonies, nor procure our Masters feet to tread upon new territories; no, an outward league we are contented to maintain with Christ, a civill combination to uphold correspondencies, but for Religion to prosper or decay, to flourish or languish, to keep life or to draw home, it is all one to us. But oh beloved, as Va­lerius was called Publicola for his love to the common-wealth, so we should be called Christicolae for our faithfullnesse to the com­mon cause, Plutarch. 1 Cor. 16.22. For if any man love not the Lord Jesus (and what greater love, then in seeking to preserve the purity of the faith, and endeavouring to propagate the faith?) let him be Anathema, Maranatha accursed, that is bitterly accursed; pitty it is, that thou shouldst bear the name of Christ, if thou wilt not be a hel­per in Christ, Rom. 16.9. Col. 4.11. a work-fellow to the Kingdom of Christ. Oh there­fore be inward with Religion, deare to Christ, sick of love to thy well beloved, justify his cause, vindicate it from reproaches, every way endeavour to have soules added to the church, to have numbers of beleevers turned unto the Lord, Act. 2.41. Act. 11.21. for this is the cause of Christ, and they which love Christ, love his cause, look there­fore to the disposition, look to the relation, to be a friend and Christs friend, a friend to his cause, that it may be said, Amicus Noster. Our Friend.

But why doth Christ say Amicus noster Our friend, and not Amicus meus, my Friend? because Christ was not contented to esteem him a Friend himself, but he would have his disciples to own him, he would draw them into the bands, and have a joynt respect shewed to him. Doct. From hence observe, that whom Christ loveth, we should love also. He which doth service to Christ the whole profession is engaged to him; A righteous man ho­nours them that feare the Lord, Psal. 15.5. not onely honour the Lord, but honour them that feare the Lord, not onely honour the Master [Page 19]but honour the servants; for as Alexander said of Hephestion, This is also Alexander, Et hic Alexan­der est Plut. Deifici, Cypr. 1 Ioh. 5.1. so this is also Gods; for godly men are particles of God, and God will be honoured in his particles. He that loveth him that begat, loveth him that is begotten also. Gods Friends must not walk up and down as if they had none but their master to take them by the hand, but the whole fraternity must acknowledge them, for all my delight is in the Saints, Psal. 16.3. and such as excell in vertue; we should blesse their expressions and de­sire their acquaintance; if they be Christs, they should be ours.

The use of this serves to reprove them, Vse. which leave Christs friends to himself, for generally none are acknowledged but up­on particular respects; if they have pleasured us, then are we boun­den to them, we are at their dispose, we are their servants, but religion carries no such strict obligation with it, Christs relation is none of ours, for let a man be never so rarely gifted, and sin­gularly endowed, the very reflex of Gods face, the print of his purity yet for his meere sanctity he is lightly respected, precious he may be in Gods eye, but man hath no eye for him, or it is a very supercilious one; but oh! true friendship, is for Gods sake, for a good man will love in man nothing but God, that is the evi­dence of his grace, and how can the heart here be divided? no it is coupled together with Christs glew. Therefore Let God re­commend friends to us, Non amabit in homine nisi De­um. Aug. Christi glutino copulatur Aug. if they bring along with them his certi­ficate, that is, the fruits of his Spirit for their Masters sake, let them be entertaind; if the Court hath bestowed honours upon them; and created them noble, let us give them their titles, yea, carry ardent affection to them, for religion is the foulder of spi­rits. Let us acknowledge the King in his image, God in his saint, for he is Gods, therefore let him be ours, Ferrumen ani­marum Naz. Noster Amicus Our Friend,

2 Part.

Now let us come to the name Lazarus, Lazarus, that was happy in estate, happy in a priviledge, happy in his kindred.

First happy in estate, for Bethany was his towne, and he dwelt at the Castle. Doct. From hence observe that riches are no impe­diment unto grace, God may have Castle guard in his tenure; if men do not love their riches, be not proud of their r ches, do not trust in their riches, riches are no inconveniency for a state of grace; for such are loose of the creature, and so may go freely unto God, yea the sense of bounty oftentimes instilleth the sense of duty, & they serve the more readily, because they are so richly hired, their present portion may cause them to chuse the Lord for their portion, the comfort they find in these riches may make them seek for durable riches, Prov. 8.18. God suffers them not to want that which is his, and thy will not suffer God to want that which is theirs; he causeth all things to abound to them, and therefore they will not endure him to be scanted; the rich are not so unhappy, but they may trust in the living God. 1 Tim. 6.17.

The rich and the poore meet together▪ and the Lord is the maker of them both. Pro. 22.2. Seing then he is a common maker, his fingers have left no curse upon either, they are kept asunder by some distance upon earth, Hoc attendite ne passim divites reprehendatis. Aug. Non qui habet divitias sed qui custodit. Ier. Sufficientiam rerum non inde­center vult, quis­quis cum vult. Aug. Adsumenta vir­tutum, Dish­mar Ettim. Vse. yet they may both meet in heaven.

Take heed how ye reprove rich men hand over head, for not he which hath riches, but he that keepeth them, is to be blamed. Whosoever desireth it sufficiently, desireth it (if there be no o­ther sinister ends) lawfully, riches righty used are furtherances unto vertue. The use of this serves to reprove them, which abuse Gods blessings; Oh that any man should be damned by riches, yea that any man should not be saved by riches, for wherefore is there a price in the hand of a foole to get wisdome (that is grace) and he hath no heart unto it? it is not the pre­sence of riches which do the hurt, but the want of a heart, not the liberall fortune, which brings the mischief, but the miserable fool; riches are no manicles on the hand, but a price in the hand; he guides a ship ill Pro. 17.16. Pro. 10.15. Iames 4.3. Prov. 3.9. 1 Tim 6.19. Subsidium, non pondus sunt. Greg. that sinks by it. Order thy riches well there­fore, make them not thy strong confidence, consume them not on thy lusts, but honour the Lord with thy riches, lay up by them a good foundation against the time to come, and thy riches are not thy bane, but thy benefit; they are thy daily remembran­cers of Gods favour, and the high, lofty where thou maist see [Page 21]Gods greatnesse, and goodnesse shining the more brighty a­bout thee. Thou maist pray for all thy riches, and repent for all thy riches, and bring forth fruit unto God for all thy ri­ches; Riches hinder not the motions of the spirit, nor inten­tions of grace. Thou maist be wealthy therefore, and for all this happy, for remember Lazarus the rich.

Secondly, Lazarus, happy in a priviledge, Io. 11.4. for This sicknesse is not unto death, but unto Gods glory, Lazarus was sicke, but not curse-sicke, but a I may say glory-sicke. Sick he was, but he should fall into the hands of a good Physician, who would have credit of his Patient honour of his Cure, the issue should be glory. From hence observe, that the saints mise­ries, end in Gods glory. No marvell, that God saith, Doct. Deut. 32.3. that all his Saints are in his hands, for who can but wonder that cala­mity should turne felicity, and affliction advantage, if the saints in these things were not in the hands of God? but this is Gods workmanship, his Divine art the skill of his provi­dence, thus can the hands of God order things, that at last there is nothing to be seen upon them but characters of glory. A godly man by them is not pressed downe, but lifteth up; Non premitur sed levatur, Aug. ep. 45. Optimum genus gloriae, Bern. l. 2. Cons. c. 6. yea, affliction to the Saint is the best kind of glory. All things shall worke together for the best of them which love God Rom. 8.28. All things even the worst things; all things even wretched things; let them worke and ye shall see them work kindly; God, and misery will at last worke a strange worke, though they worke not by themselves, yet they worke toge­ther, not to teares, but to triumph; not to confusion, but to admiration to what can be desired to more then can be ex­pected to the best; God will have the best out of the worst, if people love God; he will have his love-markes seene upon them though they begin in sorrow, or shame, yet they shall end in glory. Ioseph got an Iron chaine of his heele (but oh the glory I) at last it ends in a golden chaine about his necke; Moses is cast into an Arke of Bull-rushes (but oh the glory!) at last he is laid in the lappe of a Princesse; Jonas is cast over­board (but oh the glory!) he is soon shipt into a new barge, a Whales belly, and after he hath been three dayes, and three [Page 22]nights Sea-sick, the crare shal turn the Prow to land, and set Io­nas safely on shore. Daniel droppeth into a Lions den (but oh the glory!) not into the Lions jawes, no, the Lions are his Keepers, his strong guard; the Lions at Court would not spare him, the Lions in the denne would not touch him; no, the Lions and Daniel are Chamber-fellows, Bed-fellowes; if Daniel will take up a nights lodging with the Lions, hee shall be as safe in their denne, as ever hee was in his owne chamber.

Vse. The use of this serves to shew the happinesse of the Saints, their happinesse in unhappinesse. He which lappeth in Gods bosome, what need he feare? In sinu Dei posi­tus, quid potest timere, Aug. no happen what will, he cannot be shaken out of Gods bosome the rack of the world may for a while terrifie him, but the sight of Gods bosome soone pu­rifieth him, for the Saints rise up at last gayners by all their afflictions. He knoweth my way and trieth me and I shall come forth as gold; Iob 23.10. Afflictions are Gods melting vessel [...], and the Saints never looke so well as when they come out of the fining pot, misery sets a kind of brightnesse upon them they looke as purely at last, as the tried gold. God will have glory in us, not onely in our welfare, but in our extremities. Out of the eater there comes meat; the burning of the bush is a flame of astonishment, yea a blaze of honour. As the Pomander being chafed, it giveth the better sent, so a smell comes from the Saints by their adversities; they are distressed for a while, but in conclusion they are made future wonders, everlasting mi­racles, spectacles of glory; The Saints miseries end in glory. This sicknesse is not unto death, but unto Gods glory, Laza­rus happy in a priviledge.

Thirdly, Lazarus happy in his kindred; 3. V. 5. Doct. Nil prodest si moribus dissi­dentes una habi­tatione jungan­tur. Rubar. for as he was religious so they were vertuous. Jesus loveth Martha Mary, and Lazarus. From hence observe that it is a great blessing to have a sanctified kindred, it profiteth nothing, if men dif­fer in manners, though they be joyned together in the same family; no, this is like a godly picture, where the Graces are wanting, as Apelles said of the peece of Protogenes; therefore that is felicity, where all are drawing in the same yoake, and [Page 23]subscribing to the same God, that there is not a lost sheepe in the whole flocke, nor a rotten cluster hanging on the whole Vine, but every one waiting on the same Master, and devoted to the same Saviour; civill unity amongst brethren is excellent, how much more unity in the same faith? it is a com­fort for kindred to be prosperous alike, how much more to be gracious alike that as they are partakers of the same patri­mony, so likewise they are partakers of the same promises? It was a griefe to Dives in Hell, Luke 16. that any of his brethren should not goe to Heaven, so it might be a griefe to the bre­then of Dives upon earth, that they should have a brother lying in hell. Gen. 25.22. Rebeckah was troubled that the children strove in her wombe; so a trouble may it be to any, that there should be a repugnancy of qualites amongst them, which come out of the same wombe. It was honour therfore to the elect Lady, 2. Ep. Iohn 4. that all her children walked in the truth, and to Moses Aaron and Miriam, that generally they did conspire together in the same holy desires. Vse. The use of this serves to exhort all kindred to strive for this happinesse, to apply themselves to the like reli­gious duties to have this blood warme at the heart, to hold this knot of affection; for a pitifull thing it is, where the bro­ther is at his prayers, and the sister at her dalliances; or the sister at her mortifying exercises, and the brother at his riots; For, oh that the brother should say, I tremble at the unrege­nerate estate of my sister, or the sister should say, what shall become of the soule of my brother? Here is a troubled Sea, Mare concus­sum, Chrys. oh such sit pensively to thinke that nature hath not so firmely united them, but after all smiles embraces, brotherly, and si­sterly courtesies, Domesday will part them; one must goe a­mongst the blessed quire in heaven, the other must weepe, and gnash the teeth in hell. Therefore if desires, or endeavours, counsell or reproofe, bending of knees, or shedding of teares, can instill the same affections, let them not be wanting, for it is a great happinesse for brethren and sisters to goe hand in hand to the same God, as Lazarus was happy in his kindred; happy in his estate, happy in a priviledge, happy in his kin­dred. Thus much for the name Lazarus.

3. Part.

Now let us come to the accident Sleepeth. Doct. From hence observe, that Death is the let of the best, Lazarus is cast upon Natures couch, 3. Eccles. 10. and what Saint must not goe to be with him? yes, all go to one place. All, this All is Saint-numerall, yer­tues bright peeces are ciphered out to the Dormitory the sleeping roome. 9. Iob 22. God destroyeth the perfect with the wicked. The perfect is imperfect, he may have a little the purer mo­tions, but not a whit the purer materials; his conscience may be the more renewed, but his constitution is not the more re­fined, they of the best house stand but upon a weake pinning. The wise die as well as the foolish. Psa. 49.10. Even they which were so wise as to shun the corruptions of the world yet they cannot shun the coru tion of Nature, though they have the wisdome from above yet they have the fari [...]ty from beneath. 1. Zach. 5. Your Fa­thers where are they? and do the Prophets live for ever? No, the purest gold in our treasury, is of cancred nature, the sweetest flowre in our garden is but a searing herbe, these goodly Mo­numents of divine perfections Mecay Gregory 3. deserved well of God and men yet he died. Monumenta fa­tiscunt. Bene meritus est de deo, & homi­nibus, sed mor­tuus est, Plat. in Greg. 3. Legimus sanstos plenos gratia­rum plenos vir­tutum migrasse, Bern. We read that the Saints full of graces, full of vertues departed. St. Paul brings in a Catalogue of Saints Heb. 11. but to me it is but as a buriall­bill; for those which obtained witnesse that they were righte­ous, and had this testimony that they pleased God, which would not enjoy the pleasures of sinne for a season, but wrought righteousnesse, which were so matchlesse, and prize­lesse, that this world was not worthy of them yet I find in these primer Worthies, some of natures setlings, Deaths­droppings, they scaped away to their graves they were locked up, but in perishing sinnes, people embraced in them but armfulls of rottennesse, they had their Writ of removall they were plucked from the upper story to goe live in the vault, Natures pursivant fetched them away from us, Deaths Cham­berlaine led them to bed, they all slept, Our friend Lazarus sleepeth. Vse. The use of this serves to exhort you all to endure the Saints deaths with patience for why should we be trou­bled [Page 25]at a common lot? if such a thing happened to them as never man endured, it were another matter. but when all ver­tuous men that ever lived before them drew this blanke, when nature hath no other Lottery, why should they be disquieted? It is well that they have lived so long as to deserve well of the world to purchase to their selves the names of Friends, that they lent out their vertues before hand and have the age in­debted to them, that they have honoured their Callings, and honoured their Families, but that they should live ever is be­yond Natures Covenant, or any divine grant; though they have many priviledges, yet they have not this in their Char­ter. Let it suffice therefore, that they have not lost their graces, or lost their soules, but onely a fraile life, a life that was never given them long to enjoy: Part therefore with such, with an humble submission to Gods pleasure, seeing thou lettest them but go to be Bed-fellowes with the Saints, for all Saints step into this couch Our friend Lazarus sleepeth.

But why is death here called a sleepe?

1 First, because it comes upon us unexpectedly, for sleep doth creep upon us, and steale into the ey, men are asleepe often­times before they felt any drowsinesse about them even as they sit, and talke, divers times they fall asleepe; So Death comes oftentimes unlooked for we are snoring in our graves before we dreamt of bed time; The number of all our days are with thee. 14 Iob 5. They are upon tale, and God only knew the number of them; thou which hast a months-mind to this life, thou maist be de­ceived in thy account, thou keepest no very good Almanacke about it, before the next new Moone come to the full, thou maist be in thy wane. No man knoweth his end; 9 Eccl. 12. no this same end is of such a doubtfull nature, that the wifest cannot re­solve of it. I know not the day of my death saith Isaac. Gen. 27.1. Wee may have skill in many things, but wee have no skill in the death-point no this were

to busie our wits about hidden causes, these are the secrets of Nature. Abdita natura.

The purest and the prudentest are hert to seeke we are not so much as morrow read, James 4.14. for We know not what shall be tomor­row. A morrow there will be, but whether out morrow or no, it's uncertaine; something there will be but whether death or life we cannot determine; No, we are deepe schol­lers till death come to examine as but she ever pose [...] us in an Adverbe of time, and a future verse. Cras & quid [...]ls? Oh then that men put such confidence in life, which lookes so quick-sighted, as if they had rubbed all sleepe out of their eyes, as if it were a long time before they should go to rest. For art thou summo­ned thinkest thou yet with a Deaths call? No, — [...], thou saist with old withered Galba still mee thinkes my sprightly vigour remaines within me; such mens spirits decay not, they feele not a symptome of death about them; people thinke they may take their owne time of sleep­ing, dy when they lift, howsoever they looke for some warn­ing some hint of death; they thinke they shall not dy in their suites, they shall live to pay home such an adversary; they shall not dy at their bowsing-bowles, they shall live out such a joviall meeting; they shall not dy in the midst of their pur­chases they shall locke such a neighbour out of doores, chase such an heire out of his burrow, his muse first; Dy they shall, but they shall not dy yet. Ex infidiis ado­ritus, Bern. But on beloved this same death workes by stratageme her ambustment breakes out, and her mine springs before persons ever dreame of an enemy. None have a more dangerous life then they which presume of life: None dy more wretohedly, then they which thinke to dy at leisure. Oh therefore well tempered health, strength of na­ture, let mee send the Sepulchre fray to your doores, the deaths-dread to your hearts, for the lasty Gallant is not so puissant, but he may be instandy cast on his backe the miracle of beauty hath not such amiable cheekes, but that she may ere long looke carkasse grisly: Oh thinke upon Herod, who was strooke from heaven, whilst the people were deifying him, and marke Jesabel, who had her braines dashed out whilst she looked out at the window as the Paragon of beauty; consi­der Corah, Dathan, and Abiram, which went downe quicke [Page 27]into their graves, whilst they were priding their selves in their gifts; and endowments; Oh therefere give over your thoughts of this world con [...]u [...] not with a Witch, that old witch of flesh and bloud, but let God have thee to day lest Death have thee to morrow, for Death is asleep and sleepe commeth unexpectedly.

2 Secondly, Death is asleepe because it doth ty up the senses, for as in sleepe a man doth neither see nor heare, nor taste &c. So there are no pleasing objects to be presented to dead men, for hath Death any reservation of comforts? no Wee are as water spiltupor the ground; 2 Sam. 14.14. that were we never so first of cleere water, or siveet water yet the earthen pitchers will be turned upward and the moisture of earthly contentments powred out. Doth not their dignity goe along with them? Iob 4.21. yes, such is the indignity that death put upon us, that it will not leave us any dignity. Psal. 49.17. Eccles. 9.5. We take nothing away with us when we dy, we are all as stript creatures. The dead know nothing at all; no, they are strangers to those things which were their daily re­creements. Mine ey shall not returne to see pleasure; Iob. 7.7. we have done with pleasure, when we have done with life; as the ver­mine run away, when the house doth fall, so doe all the jovi­sances of this life forsake us, when we drop into our graves; yea a Funerall doth drowne all earthly delights, Vt naufragium submergit mer­ces. Chrys. even as ship­wrack doth the rich merchandise. Oh then that people are so heart-deepe in worldly vanities, that they are generally so sense-sicke I to please the senses to delight the senses, this is that which we all aime at our Markets and Exchanges, our Ships, and our Shops our Stillaries, and our fruiteries, are all for the senses; the senses have their needle stitching, their spiceries seasoning their shittle running in every corner; there is much planing and graving pruning and inoculating for the senses; we fetch downe the fowles out of the sky, we take the bottome of the Sea slay the earth, and dig all the oare out of Mines for the senses; Milleners, Mercers, Min­strels, Stage-players, Persumers Conservers Feather-makers, are a I Tradesmen to serve five Customers, the five senses; or this whole world is but one entire Incorporation divided [Page 28]into severall companies for the senses. But Oh beloved, are we not senselesse in this doting upon the senses? yet, senselesse, and gracelesse too, for God hath appointed us to seek for things per­manent, and what duration in those thing? they do but slender­ly refresh us, Leviter refrige­rant, & brevi­ter deficiunt Bern. Voluptatum su­mus tenaces, ut illae sunt fuga­ces. Amb. and are suddenly perished; we are very tenacious of them, but they quickly glide from us; they drop away like autumne leaves, and were off like a crimson glosse, they go out like blasing starres, or loose their light like twinkling gloworms, therefore let us study for our souls, and not for the senses, for we have but a short time to make use of the senses, for when we dy, we are as persons faln a sleep, who have their senses tyed up.

Thirdly death is like unto a sleep, because as sleep takes away all the sorrows of labour, (for the sleep of a labouring man is sweet) so death takes away the irksomnesse of all wordly em­ployments, Eccles 5.12. Fuga laborum Naz. Depositio sarci­nae gravis. Aug. Aerumnarum requies. Salust. Gen. 15.15. for what is death, but the flight of labours, the laying off of a heavy burden, the repose after troubles. When the last houre of the day is come, people leave working in the vineyard, when the master appears, the tasks are taken out of their hands and they are no longer talent-busy. Abraham used double dili­gence a while, but at last, he goeth to his fathers in peace, no more afterward to be disquieted. Blessed are the dead which dy in the Lord. they rest from their laboure, a solemne and serious rest is then proclaimed, Rev. 14.13. therefore Paul that had felt enough of the ex­ercises, and exigents of this life, desires to be dissolved, and the faithfull sigh, 1 Phil. 23. 2. Cor. 5.4. and are burthened to have mortality swallowed up for they know that the grave should be unto them as Gods pil­low, to ease their a king temples, as his couch to relieve them. Peace shall come, Es. 57.2. Non nobis erep­tus es, sed peri. culis, non nos a­misisti sed in­gruentium cala­mitatum formi­dine caruisti. Amb. orat. Fu­neb. De Sat. they shall rest in their beds every one that wal­keth before him. Therfore saith Amb. of his brother Saterus, Thou art not taken away from us, but perills thov hast not lost us but art freed from the feare of future troubles. Oh then that we know not the sweetnesse of death, that we feare it, lo [...]k pale at it, shunne it that we would beg a stay of it, that we would (if it were possible) buy it off, we would do any thing rather then str p our selves for the grave, endure all the calamities upon earth, ra­ther then death, it is grief and anguish to us to step into bed, but alas in the meane time we do not know it, consider the nature of [Page 29]it, mark the issue of it, Non est dam­num morientis Paulin. in vita Amb. for it is no dammage to the dying as Amb. told Ca [...]igonus, unlesse freedome be a dammage, if thou beest godly dy when thou wilt thou diest to comfort, we are never hap­pier then in death, yea never happy before death; Non major fe­licitas est, quam in morte, immo nulla felicitas ante mortem. Ier. then the mani­eles are taken off which did so pinch our wrists, and the yoke slipt off, which did so chafe our necks; we have then given our last grone, and shed our last teares. Oh then how joyfull ought that passage to be which being dispatcht there remaines no more care or grief, Oh therefore fear life, but feare not death; Quam illud i­ter jucundum esse debet, quo confecto nulla reliqua cura, nulla sollicitu­do futura sit. Cicero 1 Tus. Quest. Eccl. 8.8. Rev. 21.46. here thou maist be too secure, or else there thou canst not be unhappy if sinne do not hurt thee, death cannot; nay, let us but carry in­ward atonement, peace of conscience into our graves, & there will be no fearfull dreames to trouble us in our sleep, Here every day hath its grief, but there is not a minute of anguish; here is a cor­rection house, but there all the whips are taken off from our backs here we weep our selves half blind with the smart of infinite mise­ries but there all teares shall be wiped away from our eyes; hee we faint under incessant imployments, but there the labourer taketh his rest, there we sleep.

Fourthly death is like unto a sleep in respect of a resurrection for as the sleepy man riseth from his couch, so the dead from their graves; though we be at our repose, yet we shall not quite sleep out our eyes, remain buried in bed, no, he will draw open the curtains, pull off the clothes, Mors non ab­sumptura cor­pus, sed corrup­tionem corporis Amb. and make us look up again broad-waken; death doth not destroy the body, but the corruption of the body it is but, the dissolution not the destruction of nature; no, the body, that sweet companion of the soule shall again renew its fellowship. Dissolutio non destructio na­turae. Anselm. Dulcis animae socius. Athena­goras. For thou turnest man to to destruction and sayest come again ye children of men; they which sleep in the dust of the earth shall awaken, there is a resurrection of the just, we think we are quite buried, and we are but put to bed. Oh then that we know not our dying hopes? the righteous hath hope in his death, when he suspends his life, Psal. 90.3. Dan. 12.3. Luke 14.14. Prov. 14.32. he hath not ended his hopes: no, a g acious person, when he feeleth the malignan cy of a disease, when he seeth the impotency of phisicall receipts when he perceiveth the death p [...]onges at his heart, when his si­news shrink u [...], h [...]s bloud congealeth, his teeth set, when he is, stretching forth a dying hand to seale away all his estate to a [Page 22]warm cloth, when the soule-bell is set out, and watchers and winders are in his eye, when he apprehends sensibly, apparent­ly that dy he must, all this doth not terrify him; for though he hath a drowsie brain, and knoweth that he must go into natures black room, yea put his cold feet into that same unwarmed bed even a bed of clay, yet he well understandeth, that he shall but pull the clothes a little over him, cover his naked limmes, remove himself out of the noise of the world, to take a short nap, and then he shall drowse no longer, but step out of his grave, even as a man at the least call, steps out of bed: What matter then if we should instantly put on our night-clothes, if this houre were our sleeping houre, for though we turn to ashes, we cannot turn to nothing; no, these ashes of ours are sacred, God is the keeper of our dust, as out of dust he first framed us, so out of dust he shall again restore us; we shall meet with our old bodyes, and we shall meet with our old vertues, there shall be redintegration of nature, and grace, not a drop of contrition, a spark of devotion, a mite of charity shall be lost, but all our good works, like old friends shall come again to visit us at our return; we do not dy to perish, but dy to prepare for a resurrection, for as the sleepy man riseth out of his couch, so shall we out of our graves.

So that beloved, the day of this life will not alwayes last, no, the shadows are stealing on the diall, the evening star at last will appeare, sleeping time will come. Oh let us be carefull to put a Lazarus into bed, to have this sleep come into the eyes of one of Christs friends, so shall we sleep in a persumed bed, yea sleep as it were in Gods withdrawing room, where our rest shall be short, and our wakening sweet; we shall dy comfortably, rise again joyously, and reigne gloriously, which that we may do the Lord grant for his mercies sake Amen.