LAZARUS HIS REST. Preached in a Sermon at the Funeral of Mr. Ephraim Udall, that famous Divine in London. By THO. REEVE, Bachelor in Divinity. Pastor ac pauper hac sunt homini Christiano ornamenta— Mox ventilabrunt adest paleas secerint à frumento, & quoth leve est, & instabile sejungit ab eo, quod alendi vim habet— Non vereor accedere veretati non sum ad sycophantiam commodus, Basil. hom, 26. de Martyr mamante. Fugit sicut Loth, qui renuntiat viros, abdicat se incolarum moribus, qui post se non respicit, Amb. l. de fugae saeculi. c. 9 Nec enim saltem attingere debet praeclari hujus muneris functionem, nisi paratus sit millies animam suam in mortem tradere, Jo. Chrys. de laudibus D. Pauli. hom. 6. LONDON, Printed for H. Moseley, at the sign of the Prince's Arms in St. Paul's Churchyard, 1647. Lazarus his Rest. Preached in a Sermon at the Funeral of Mr. Ephraim Udall, etc. Precious in the sight of the Lord is the death of his Saints. Death in itself is hideous, Psal. 116.15. but considered in the Saints, precious; it is so in God's sight, and shall it not in mens? Yes we should look upon such occasions with God's eye, see as he see, prise as he prise; not make that death wretched, that he maketh blessed; nor that vile that he makes precious, for a precious Saint makes a precious 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 scar then that of the grave; Death might unskin him, but it could not un-Saint him: no, he is the less man for death, but not the less 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 precious, Precious in the sight of the Lord is the death of his saints. And well may I say precious, I say not, what urn had in it more precious 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 possess him; when he entered into the most serious search of himself, he could spy out nothing but humane frailties; Pray (Sir) said he I beseech you, for the forgiveness of my sins I mean my humane frailties, no other thing, I praise God doth burden me. O cleansed piece that had nothing in him but that soy●e, that concupiscence ●●…ineth us withal! for besides that hereditary poison, 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 swell, I mean inordinate motions, frail weaknesses and sudden passions, sins of surreption, and daily incursion, he could discern no venom in him; a man he was, but one that had as little of man as could be imagined; unless 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 entireness with the flesh; because the filth of worldly retriment was taken out of him, because he did learn in the world to be above the world. If sanctity signify cleanness, than what a rinsed creature have we here? Envy itself 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 denial, and a practice of mortification; he was no drunkard, no adulterer, no oppressor. 1 No drunkard, his temperance such, that he scarce ever knew an intemperate draught, or drank to satisfy delight; that whereas he lived in the midst of a riotous age wholly given up to excess (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. jerom. 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 Samson did his green cords; these bands to him were sacred and inviolable, he never desired to have them untwisted; he possessed his vessel in holiness, and honour, he might stand forth as a mirror of chastity. 1 Thes. 4.4. 3 He was no oppressor, his justice such that he never pinched for means, nor fetched in the world with the drag take; no, he had rather content himself with food convenient, then raise his flanks by feeding upon other men's rights; Divitem vell● fieri de exiguitate mendici Cassiodor. Incommode commodum augere. Cicero. he never liked that estate that was wrested from the poors pittance, or that came weeping home with the tears of the oppressed in it, no, he would not by damage raise advantage. That whereas in this gripple extorting age, men care not what key they use, so it will but unlock the door, or what hook they bait, so it will but draw up lucre; great they will be, though it be with the curses of multitudes, possess 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 oppress a man, and his house, a man and his heritage. What should I speak further of any vicious courses that this world is deeply criminal in? he was touched with no gross 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 questionless even for his purity, he is amongst those Armies of heaven, which follow the Lamb upon the white horses, clothed 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 quickening powers of the Spirit; his loins were not only girt up, but his lamp was burning, a Saint he was for the most saintly expression. How many singular graces and conspicuous virtues 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 meekened 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 clothed with humility; being to raise a great fabric, he be thought himself of a low foundation, his affections so soft, that his soul 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 Angelical 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. job. 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 means, he thought himself over burdened, till he had lightened himself with alms deeds he had no lither arm, for he did stre●ch out his hand to the need; he fed not himself only out of his means, 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 liberal spirit? yea how many might even have perished if they had not been sustained by the virtue of his charity? 4. Devout, not one that upheld a profession wherein there was nothing to be seen, but the phantasm of Religion; not one of Thriverus his needle work flowers, which are more for show 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 zeal, the bright flame of devotion. 5. Sincere, that is but a thickbrained strictness, that hath not in it simplicity, therefore out dear brother said he liked always in matter of Religion clearness of spirit; Stulta rectitudo sine simplicitate. Beda. Ephes. 6.5. 1 Tim. 1.5. he could not double, nor comply; not what his conscience was persuaded of, he followed in singleness 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 suppress a truth; yea suffer death, then be guilty of backsliding or revolting. A Saint than 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 excel in virtue is questionless 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 angels delighted to touch, to carry away such a burden, as Chrys. said of the soul 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 effectual 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 piety, and splendour of sanctity; few men had greater judgement, none greater integrity; he was not only 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 Lamp. 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 own oblation, he must first offer up himself, 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 himself should happen to be a wild Plant? Can a man gather grapes of thorns? Sermo dulcedi nem non habet, quem vita reproba intra conscientiam remordet, Greg. in fine Pastoral. That doctrine hath no sweetness, which a reprobate life corrupteth; no, a pure conscience doth more edify then curious discourse. Therefore how strict was this our dear Brother to have his life exemplary, to deliver not only 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 clear spring of his own sanctified heart; he would not suffer his doctrine to be traduced by the scandal 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 himself in his Closet, his counsel was but the counterpane of his conversation, he knew the Messenger of Chri●t had need be the most inculpable person upon earth; What beneficial thing can he do to the Church, which remaineth himself a scar among men? or what comfort can it be to any man's soul to renew others, and to continue himself uncorrigible? No, unto the ungodly said God. Why takest thou my covenant into thy mouth, and hatest to be reform? such an one may say with the Father, I have drawn out a fair picture which exceeds the Painter's beauty, and have set others on shore, being tossing myself still upon the waves of dangerous sins. Pulchrum depinxi hominem pictor foedus, aliosque ad perfectionis ●●itus redigo, qui adhuc in delictorum fluctibus versor. Greg. in Pastoral. Therefore our Brother was careful to have the best man of the parish best instructed, even to have his own demeanour, a kind of translated Scripture, or the great Text to his people, lest when he had preached to others, himself should be found a Reprobate. The behaviour then of this our dear and reverend Brother was nothing else but the high prospect of virtue; and as he 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 be found faithful, and a faithfuller steward there was scarce belonging to the whole family, that as he digged the gold mines for treasure, and sought for wisdom as for Silver, so he dispersed his Ingots with great fidelity. He laboured in the Word, and doctrine, laboured till his labours were a burden, laboured till he was scarce able to labour; yet his feeble and crazy body could not intermit his pains, but he strove with nature, and forced himself beyond nature; 2 Tim. 2.15. 2 Cor. 8.23. Es. 62.6. a diligent workman he was, and one that needed not to be ashamed; he was one of those Messengers of the Churches, 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 seal of his Ministry upon your consciences? a multitude of lost groats were found by the light of this Candle, many thousand Converts have occasion in this City to bless God, that ever their ears came under his charming, that ever they stood within the presence of such a Pastor according to Gods own heart, jer. 3. who did feed them with wisdom and knowledge. A Saint than he was in the whole course of his life, but an eminent Saint in his Ministry. But if his Pulpit could not save him, Ibin asunt ubi consenuit, jamque 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 Deathbed did. Our Ibis having purged out of him every thing that was offensive and ill savouring did at the last gasp smell most odoriferously, yea, like one skilful in running of a race, when he drew nigh to the mark, he did quicken his pace. Oh how admirable were his passages upon his deathbed? he departed like a passionate Pilgrim, longing to set foot upon his own Country. He did not then only patiently endure affliction, or spy out Death sapping into his walls, but he turned himself out of this world, and looked out with an aching eye to see his last Messenger approach, he declared a lively confidence that he had of a mystical union with God, and aspired to have the fruition of those joys, that he had got an engagement of by faith. Here I might speak 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 spiritual scrutiny, his profession of faith, or the experimental grounds that he found in himself of divine favour. But this I assute you that he died like a man singularly studied in the deepest mysteries, and sealed up his life with a most judicious, and firm consent to his professed principles; yea, I never met with a more Angelical tongue, and ravished soul upon such a solemn 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 precious? if the world should still look upon him with an eye of neglect, God no doubt looks upon him with an eye of divine favour; let him therefore be in thy sight, as he is in God's 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 brightness did there shine upon him at the opening of Heaven gates! what an ecstasy hath this soul 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 crown of eternity is set upon his head the which sought for wisdom more precious than Rubies, Pro. 3.15. Prov. 20.15. Ps. 126.6. Eccles. 7.1. and had the lips of knowledge which are as a precious jewel, which went forth weeping bearing his precious seed with him▪ and left a good name behind him, better than a precious ointment he knoweth no doubt before this time the benefit of a precious faith, 2 Pet. 1.1. and hath felt the comfort of the great and precious 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, & joined to his blessed Redeemer, that precious, tried, corner stone laid in Zion. Es. 28.16. Oh then let us not look sad at his death, for it is the death of a Saint, precious let him be in our memory, for he is precious in God's sight. Precious 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 think he is going to a stone heap, for the jews sought lately to stone thee, and wilt thou go thither again? v. 8. No saith Christ, my intention is not for the stone-heap, but a dust heap; I may go amongst the living, but my purpose is for the dead; this journey is not for my wakeful 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 judea be a place envious, ominous, yet I will venture to the stone-heap, for the dust-heapes sake, therefore Let us go into judea, 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 go into judea for a Friend. From hence observe that the memory of a friend should be precious, it is as the dying ring bequeathed unto us, that nothing but death should pluck off from our fingers, or as a sacred relic, that posterity should keep inviolate; that when we cannot stand spectators 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? Is not this commended to survivours to take care of? Yes, that when they sieve not, yet herein they should be vital, they should have the breath of affection, for the breath in their nostrils to continue them alive. Doth not David thus chafe the temples of his dead friend jonathan? yes, jonathan is gone, but jonathan shall not thus part, he shall breathe still in commemoration, Woe is me, for thee my brother Jonathan very kind hast thou been to me, 2 Sam. 1.26. thy love to me was wonderful passing the love of women, etc. Do not Elisha thus call back Elias out of the clouds? My Father, my Father the Chariots of Israel, 2 King 2.12. and the horsemen thereof! he would not quite lose his Father, no, my Father, my Father! he would not utterly let the Champion of his Country go, no the Chariots of Israel, and the Horsemen thereof! he would have his Father still in his eye, and the Kingdom's Champion dressed up in bright harness before him. Do not the Jews thus preserve their good josias still alive? yes, the memory of josias shall be like the perfume of the Apothecary, and as Music at a banquet of wine. The smell of this presume shall not out of their nostrils, Ecclus. 49.1. the streynes of this music shall not out of their cares, the taste of this banquet shall nor out of their palates, josias 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 tomb with flowers, but I will sprinkle his spirit with a sweet odour, and this is the right enbalming of Friends; he is but a formal Friend, that parts so soon as nature parts; no, thou wert long since emboweled into me thou shall not so suddenly be taken out; still he remains, though not in sight yet in sense, still he is a Friend. The use of this serves to reprove them which do so soon bury their Friends, or put them so deep underground, 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, Use. they have both breathed their last, zach. 11. quod mortuum, mortuum, that which die let it die. Being once dead they never pull off the dark munster, to behold the face of their departed Friends, they commit all to the earth, even the memory, they do not only 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 three 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, than seeming affection, for whereas nature suffered them to live many years in the world, the other not three months, scarce three minutes after their funeral, than earth to earth, one dead friend to another, a double Funeral in one day. Quanquam separati sumus aspectu non tamen affectibus. Amb. Perpetuus animae debtor. 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 spark 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 friend's reputation yea the perpetual debtor of his spirit, to prise 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 compliment 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. Use. as Esther for her countrymen, If I perish, I perish. Love is as strong as death sincere affection shuneth 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 spears, 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 joined together, yet if peril be threatened, they unclose, pull back, withdraw, there is neither hand nor heart then left; no, let the friend then shift for himself, if they can love a man u 'pon safe terms 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 only 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 us go to Judea, for a Friend. 3. Doct. Pignus naturae. Aug. Omnis cogitatio taedium, & tota vita peregrinatio est. Plut. Rom. 12.18. Thirdly, from hence observe that man's 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 irksomeness, 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, distaste no man; no, 1 Pet. 3.8. be ye courteous one towards another, Let serpent's 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 fair 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 than unbrotherly frowardness; This brotherly fellowship is the free tenure of the parish, the rest hold in villainage, the best town stock, the rest is but a picklock to steal 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. Use. whether he be angry or laugheth he is not to be trusted, for he is gendering of mischiefs, to forage 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 hot soever the age be in spiritual 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 zeal doth not kindle kind respects amongst men. Many men have no other spittle under their tongues then malice, their mouths 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 said or done, but according to their own wills, but then they rage and swell. He is a wise man, which can tell in what breast truth of affection lieth and that can weigh out to himself a dram 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 compass of a nail. Oh these lips of ours speak a great deal of false English, these arms of ours give many false embraces, these brows of ours have many false smiles hanging upon them; if the Friend be common what is the reason that peevishness and policy, and perfidiousness are so common? if the Friend be common, why are suits, and spites so common? From whence come these tares? Vndehaec Zizania? Matt. 13.27. from whence come these dissensions? If the world be at peace, why are there so many Javelins, and Spears, Sacres, and Demiculverins, I mean so many unkindnesses, and shrewd turns? doubtless these things show the flag of defiance hung out this is the drawing age, men fight at sharp. 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. frown out the friend? no, love one another with a pure heart fervently. Be not thou of a discourteous, much less 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 helpful, for this party was a great Feast-maker. From hence observe, that the helpful hand is the true trial of Friendship, he 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 poor neighbour goeth not over thy threshold with an empty bosom. He is not a Friend, which maketh himself 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 own belly, distribute to the needy. He is real with the world, that turneth Benefactor, which hath his spread table to witness his affection, when a man may smell out the Friend in a Cook room, and get a taste of him in his messes, whose almesdeeds are the pawns of his affection, and the seals 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. be given to hospitality. This same hospitality is a better argument of thy friendship, than a hundred congees, 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 world's great Friend, is a great Housekeeper. Therefore job eateth not his morsels alone. joh 31.7. Gen. 18.1.5. Neh. 17, 18. Abraham sitteth at his tent door to invite strangers, Nehemiah prepareth Oxen and Sheep, and Fowls, and Wine in abundance; this is serious affection, these are the world's 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 only upon thy cankring gold and not thy perishing brother. Thou eatest Pheasants, and Quails, and Turtles, and thy mouth is a lover to receive all the fowls of heaven, but thou givest not fragments to the needy. There is an abundance of compliment in these days, but little nourishment; thou mayst be a consort, but no guest; thy friend may break his mind to thee, but he will not break his bread to thee; our affection reacheth not to belly cheer, friendship is not Cauldron-deep No, such Friends we had once, which were known by the. Dresser, they provided a Carver for the Country, the chief furniture of their houses was the presence of neighbours, and the chief burnishing of their rooms was hospitality, this they accounted better than stately chimney-peeces, curious hang, a goodly Balconey for monsieur to jet upon, or a rich Cabinet for Madam to lay up her powders, and complexion-waters, 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 stream in this Nation! But these men have left the ground behind them, but no such fair feet to tread after them, they are lodged in another world, and a man would think they died childless, so few of their true heirs do we find amongst us. Some I confess there are, but they stand like Beauties in the midst of steynings, they are not the Tenth to the full crop, 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 Workmen; if private respects do not invite thee, thy trencher is not laid, thou shalt then be fed by the sight of their gay clothes, and not by the taste of their rich banquets, by looking upon their painted Portals, and not by taking up a seat at their garnished Tables. But oh! why do ye profess friendship to the world, and maintain it with lean cheeks? no, provide diet for it, maintain it full-fed. Therefore away with this saving humour, spare not more than is fit, but be a helpful 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 prise a Friend according to our own interest, Doct. for though a man of a friendly nature in general aught to be respected, yet the dearer respect ought to go, where there is the nearer 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 witness our particular respects. 1 Es. The Ox knoweth his owner, and the Ass his Master's crib, where men have received any food or nourishment, even for the crib and Mangers sake they should know their good Masters. Worth aught to be acknowledged, especially of them, which have received the benefit of it; it is accounted for inhumanity, for the chief 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 son 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 Jews for get their good Centurion? no, they plead for him, Luke 7.5. He 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 forgetfulness, therefore whosoever is silent in his praises, she will bless him. 2 Ruth 20. Blessed be he of the Lord for he ceaseth not to show kindness to the living, and to the dead. Can the widows forget their Dorcas? no, they had a special interest in her, therefore as others washed her, so they will bathe her in tears, as others laid her forth, so they will lay her forth with honour, they shown 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. satire. Use. Cantari dignus. Oh (saith he) they have pleasured me so often and were such a countenance to my profession, that I bewail the loss of these two good Emperors, as if I had lost my two eyes, Greg. Naz. speaking of his Basil, that they two being brought up like two heifers under the same yoke, when they came to part, they filled all places with a lamentable bellowing. Saint Ambrose speaking of his dear 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 speak 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 days, we meet with few Relatives in this age. For though a man be worthy to be celebrated, yet they which have received the silvery shower 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: 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 worn 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 personal advantages. Retaliating is the bond of Nature, Aristor. Praestita dona numerantur, Cassio. yea, it's the justice of a grateful spirit, when benefits are kept upon tale, when men are faithful Accountants, and skilful in this Arithmetic. Oh therefore let not your Friend easily departed 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 deep impressions of it, for ye have an inward feeling of it, therefore call him by his right name, style him, and esteem him no less than 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 mean when profession hath the taste of our bounty. For who deserves love better than the Friends of Christ, those which sanctify the ground where they tread, and bless Nations? This is no dress a dinner for the Church, Gal. 6.10. and to put meat into the mouth of God. Do good unto all, but especially to the household of faith; For ministering to the necessities of the Saints, is Charitas ordinata, Charity rightly ordered. Use. The use of this serves to reprove the inconsiderate charity of these times, for how many are bountiful, yea, perhaps prodigal, but how little droppeth to heaven-wards? Christ's want his Friend, his members look lank, his little ones are not battened; for all the large expenses that are amongst us yet religion tasteth little of the delicacies 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 soul is only thine; Let them then be thy sable fellows which thou lookest to have to be thy coheirs; that thou mayst have some living Saint to pray for thee upon earth, that thou mayst have some dying Saint to carry news of thy charity into heaven, endear thyself to God, and ingratiate thyself chief to Christ Jesus, that there may be Amicus, & Amicus noster, A Friend, and Our Friend, because a Friend to Christ's 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 Christ's, 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 swore all his soldiers 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 Christ's cause, and enter plea for him. Heb. 2.10. Christ is called the Prince of our salvation, and wherefore? to signify that there is some allegiance to be taken of us, and what greater than to maintain Christ's crown, and dignity, those are Christ's loyal subjects which seek to enlarge Christ's territory, 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 imperial 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 love glowing in our bosoms; no, Christ Jesus is even friendless, we are not much taken with our Prince his scepter-point the Kingdom 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 wear his livery, not bring men to repentance out of the snare of the Devil. 2 Tim. 2.26. We plant no colonies, nor procure our Master's feet to tread upon new territories; no, an outward league we are contented to maintain with Christ, a civil 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 commonwealth, so we should be called Christicolae for our faithfulness 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; pity 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, dear to Christ, sick of love to thy well beloved, justify his cause, vindicate it from reproaches, every way endeavour to have souls added to the church, to have numbers of believers 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 Christ's 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 joint respect showed 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 fear the Lord, Psal. 15.5. not only honour the Lord, but honour them that fear the Lord, not only honour the Master but honour the servants; for as Alexander said of Hephestion, This is also Alexander, Et hic Alexander est Plut. Deifici, Cypr. 1 joh. 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. God's 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 excel in virtue; we should bless their expressions and desire their acquaintance; if they be Christ's, they should be ours. The use of this serves to reprove them, Use. which leave Christ's 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, Christ's relation is none of ours, for let a man be never so rarely gifted, and singularly endowed, the very reflex of God's face, the print of his purity yet for his mere sanctity he is lightly respected, precious he may be in God's eye, but man hath no eye for him, or it is a very supercilious one; but oh! true friendship, is for God's 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 Christ's glue. 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 Master's sake, let them be entertained; 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 privilege, happy in his kindred. First happy in estate, for Bethany was his town, and he dwelled 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 lose 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 choose 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 poor meet together▪ and the Lord is the maker of them both. Pro. 22.2. Seeing 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. jer. Sufficientiam rerum non indecenter vult, quisquis cum vult. Aug. Adsumenta virtutum, Dishmar Ettim. Use. 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 virtue. 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 fool to get wisdom (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 liberal fortune, which brings the mischief, but the miserable fool; riches are no manacles on the hand, but a price in the hand; he guides a ship ill Pro. 17.16. Pro. 10.15. james 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 God's favour, and the high, lofty where thou mayst see God's greatness, and goodness shining the more brighty about thee. Thou mayst 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 mayst be wealthy therefore, and for all this happy, for remember Lazarus the rich. Secondly, Lazarus, happy in a privilege, Io. 11.4. for This sickness is not unto death, but unto God's glory, Lazarus was sick, 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 Patiented honour of his Cure, the issue should be glory. From hence observe, that the saints miseries, end in God's glory. No marvel, that God saith, Doct. Deut. 32.3. that all his Saints are in his hands, for who can but wonder that calamity should turn felicity, and affliction advantage, if the saints in these things were not in the hands of God? but this is God's 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 down, 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 work 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 work and ye shall see them work kindly; God, and misery will at last work a strange work, though they work not by themselves, yet they work together, not to tears, but to triumph; not to confusion, but to admiration to what can be desired to more than 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 seen upon them though they begin in sorrow, or shame, yet they shall end in glory. joseph got an Iron chain of his heel (but oh the glory I) at last it ends in a golden chain about his neck; Moses is cast into an Ark of Bulrushes (but oh the glory!) at last he is laid in the lap of a Princess; Ionas is cast overboard (but oh the glory!) he is soon shipped into a new barge, a Whale's belly, and after he hath been three days, and three nights Sea-sick, the crare shall turn the Prow to land, and set jonas safely on shore. Daniel droppeth into a Lion's den (but oh the glory!) not into the Lion's jaws, no, the Lions are his Keepers, his strong guard; the Lions at Court would not spare him, the Lions in the den would not touch him; no, the Lions and Daniel are Chamber-fellows, Bedfellows; if Daniel will take up a night's lodging with the Lions, he shall be as safe in their den, as ever he was in his own chamber. Use. The use of this serves to show the happiness of the Saints, their happiness in unhappiness. He which lappeth in God's bosom, what need he fear? In sinu Dei positus, quid potest timere, Aug. no happen what will, he cannot be shaken out of God's bosom the rack of the world may for a while terrify him, but the sight of God's bosom soon purifieth him, for the Saints rise up at last gainers by all their afflictions. He knoweth my way and trieth me and I shall come forth as gold; job 23.10. Afflictions are God's melting vessel●, and the Saints never look so well as when they come out of the fining pot, misery sets a kind of brightness upon them they look as purely at last, as the tried gold. God will have glory in us, not only 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 sickness is not unto death, but unto God's glory, Lazarus happy in a privilege. 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 virtuous. 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 joined together in the same family; no, this is like a godly picture, where the Graces are wanting, as Apelles said of the piece of Protogenes; therefore that is felicity, where all are drawing in the same yoke, and subscribing to the same God, that there is not a lost sheep in the whole flock, nor a rotten cluster hanging on the whole Vine, but every one waiting on the same Master, and devoted to the same Saviour; civil 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 grief to Dives in Hell, Luke 16. that any of his brethren should not go to Heaven, so it might be a grief to the brethrens 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 womb; so a trouble may it be to any, that there should be a repugnancy of qualites amongst them, which come out of the same womb. It was honour therefore to the elect Lady, 2. Ep. john 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. Use. The use of this serves to exhort all kindred to strive for this happiness, to apply themselves to the like religious duties to have this blood warm at the heart, to hold this knot of affection; for a pitiful 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 soul of my brother? Here is a troubled Sea, Mare concussum, Chrys. oh such sit pensively to think that nature hath not so firmly united them, but after all smiles embraces, brotherly, and sisterly courtesies, doomsday will part them; one must go amongst the blessed choir in heaven, the other must weep, and gnash the teeth in hell. Therefore if desires, or endeavours, counsel or reproof, bending of knees, or shedding of tears, can instill the same affections, let them not be wanting, for it is a great happiness for brethren and sisters to go hand in hand to the same God, as Lazarus was happy in his kindred; happy in his estate, happy in a privilege, 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 Nature's couch, 3. Eccles. 10. and what Saint must not go to be with him? yes, all go to one place. All, this All is Saint-numerall, yertues bright pieces are ciphered out to the Dormitory the sleeping room. 9 job 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 weak pin. 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 coruption of Nature, though they have the wisdom 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 cankered nature, the sweetest flower in our garden is but a searing herb, 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 virtues departed. St. Paul brings in a Catalogue of Saints Heb. 11. but to me it is but as a buriallbill; for those which obtained witness that they were righteous, and had this testimony that they pleased God, which would not enjoy the pleasures of sin for a season, but wrought righteousness, which were so matchless, and priceless, that this world was not worthy of them yet I find in these primer Worthies, some of nature's settle, Deathsdropping, they scaped away to their graves they were locked up, but in perishing sins, people embraced in them but armfuls of rottenness, they had their Writ of removal they were plucked from the upper story to go live in the vault, Nature's pursuivant fetched them away from us, Death's Chamberlain led them to bed, they all slept, Our friend Lazarus sleepeth. Use. The use of this serves to exhort you all to endure the Saints deaths with patience for why should we be troubled at a common lot? if such a thing happened to them as never man endured, it were another matter. but when all virtuous men that ever lived before them drew this blank, 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 virtues 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 Nature's Covenant, or any divine grant; though they have many privileges, yet they have not this in their Charter. Let it suffice therefore, that they have not lost their graces, or lost their souls, but only a frail life, a life that was never given them long to enjoy: Part therefore with such, with an humble submission to God's pleasure, seeing thou lettest them but go to be Bedfellows with the Saints, for all Saints step into this couch Our friend Lazarus sleepeth. But why is death here called a sleep? First, because it comes upon us unexpectedly, for sleep doth creep upon us, and steal into the eye, men are asleep oftentimes before they felt any drowsiness about them even as they sit, and talk, divers times they fall asleep; 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 job 5. They are upon tale, and God only knew the number of them; thou which hast a months-mind to this life, thou mayst be deceived in thy account, thou keepest not very good Almanac about it, before the next new Moon come to the full, thou mayst be in thy wane. No man knoweth his end; 9 Eccl. 12. no this same end is of such a doubtful nature, that the wifest cannot resolve of it. I know not the day of my death saith Isaac. Gen. 27.1. We may have skill in many things, but we have no skill in the death-point no this were — Causas penitus tentare latentes. to busy our wits about hidden causes, these are the secrets of Nature. Abdita natura. Naiads ignorant, ignorat & Inachus ipse, The purest and the prudentest are heart to seek 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 uncertain; something there will be but whether death or life we cannot determine; No, we are deep scholars till death come to examine as but she ever pose● us in an Adverbe of time, and a future verse. Cras & quid ●ls? Oh than that men put such confidence in life, which looks so quicksighted, as if they had rubbed all sleep 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 Death's call? No,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou sayest with old withered Galba still me thinks my sprightly vigour remains within me; such men's spirits decay not, they feel not a symptom of death about them; people think they may take their own time of sleeping, die when they lift, howsoever they look for some warning some hint of death; they think they shall not die in their suits, they shall live to pay home such an adversary; they shall not die at their bowsing-bowles, they shall live out such a jovial meeting; they shall not die in the midst of their purchases they shall lock such a neighbour out of doors, chase such an heir out of his burrow, his muse first; Die they shall, but they shall not die yet. Ex infidiis adoritus, Bern. But on beloved this same death works by stratagem her ambustment breaks out, and her mine springs before persons ever dream of an enemy. None have a more dangerous life than they which presume of life: None die more wretohedly, than they which think to die at leisure. Oh therefore well tempered health, strength of nature, let me send the Sepulchre fray to your doors, the deaths-dread to your hearts, for the lasty Gallant is not so puissant, but he may be instandy cast on his back the miracle of beauty hath not such amiable cheeks, but that she may ere long look carcase grisly: Oh think upon Herod, who was strooke from heaven, whilst the people were deifying him, and mark Jesabel, who had her brains dashed out whilst she looked out at the window as the Paragon of beauty; consider Corah, Dathan, and Abiram, which went down quick into their graves, whilst they were priding their selves in their gifts; and endowments; Oh therefore give over your thoughts of this world con●u● not with a Witch, that old witch of flesh and blood, but let God have thee to day lest Death have thee to morrow, for Death is asleep and sleep cometh unexpectedly. Secondly, Death is asleep because it doth tie up the senses, for as in sleep a man doth neither see nor hear, nor taste etc. So there are no pleasing objects to be presented to dead men, for hath Death any reservation of comforts? no We are as water spiltupor the ground; 2 Sam. 14.14. that were we never so first of clear water, or siveet water yet the earthen pitchers will be turned upward and the moisture of earthly contentments poured out. Doth not their dignity go along with them? job 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 die, we are all as stripped creatures. The dead know nothing at all; no, they are strangers to those things which were their daily recreements. Mine eye shall not return to see pleasure; job. 7.7. we have done with pleasure, when we have done with life; as the vermin run away, when the house doth fall, so do all the jovisances of this life forsake us, when we drop into our graves; yea a Funeral doth drown all earthly delights, naufragium submergit merces. Chrys. even as shipwreck doth the rich merchandise. Oh than that people are so heart-deep 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 aim 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 shuttle running in every corner; there is much planing and graving pruning and inoculating for the senses; we fetch down the fowls out of the sky, we take the bottom of the Sea slay the earth, and dig all the oar out of Mines for the senses; Milliners, 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 into several companies for the senses. But Oh beloved, are we not senseless in this doting upon the senses? yet, senseless, and graceless 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 autumn leaves, and were off like a crimson gloss, they go out like blazing stars, or lose their light like twinkling glowworms, 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 die, we are as persons fallen a sleep, who have their senses tied 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 irksomeness of all worldly employments, Eccles 5.12. Fuga laborum Naz. Depositio sarcinae gravis. Aug. Aerumnarum requies. Sallust. 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 hour 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 die in the Lord. they rest from their labour, a solemn 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 faithful sigh, 1 Phil. 23. 2. Cor. 5.4. and are burdened to have mortality swallowed up for they know that the grave should be unto them as God's 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. Therefore saith Amb. of his brother Saterus, Thou art not taken away from us, but perils thou hast not lost us but art freed from the fear of future troubles. Oh than that we know not the sweetness of death, that we fear it, lo●k pale at it, shun 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 than stir p ourselves for the grave, endure all the calamities upon earth, rather than death, it is grief and anguish to us to step into bed, but alas in the mean time we do not know it, consider the nature of it, mark the issue of it, Non est damnum morientis Paulin. in vita Amb. for it is no damage to the dying as Amb. told Ca●igonus, unless freedom be a damage, if thou be'st godly die when thou wilt thou diest to comfort, we are never happier than in death, yea never happy before death; Non major felicitas est, quam in morte, immo nulla felicitas ante mortem. jer. then the manieles are taken off which did so pinch our wrists, and the yoke slipped off, which did so chafe our necks; we have then given our last groan, and shed our last tears. Oh then how joyful ought that passage to be which being dispatched there remains no more care or grief, Oh therefore fear life, but fear 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 mayst be too secure, or else there thou canst not be unhappy if sin do not hurt thee, death cannot; nay, let us but carry inward atonement, peace of conscience into our graves, & there will be no fearful dreams 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 ourselves half blind with the smart of infinite miseries but there all tears shall be wiped away from our eyes; he we faint under incessant employments, 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 soul 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 than 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 seethe the impotency of physical receipts when he perceiveth the death p●onges at his heart, when his sinews shrink u●, h●s blood congealeth, his teeth set, when he is, stretching forth a dying hand to seal away all his estate to a warm cloth, when the soule-bell is set out, and watchers and winders are in his eye, when he apprehends sensibly, apparently that die he must, all this doth not terrify him; for though he hath a drowsy brain, and knoweth that he must go into nature's 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 limbs, 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-clotheses, if this hour were our sleeping hour, 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 bodies, and we shall meet with our old virtues, 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 die to perish, but die 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 always last, no, the shadows are stealing on the dial, the evening star at last will appear, sleeping time will come. Oh let us be careful to put a Lazarus into bed, to have this sleep come into the eyes of one of Christ's friends, so shall we sleep in a presumed bed, yea sleep as it were in God's withdrawing room, where our rest shall be short, and our wakening sweet; we shall die comfortably, rise again joyously, and reign gloriously, which that we may do the Lord grant for his mercy's sake Amen. FINIS.