free from his master Mors sceptra ligonibus aequat The third thing wherein men are sayd to die is in their sinnes This befalleth all the vnbelievers who die in vnbeliefe according to that saying of our Saviour I sayde therefore vnto yom that yee shall die in your sinnes For if yee belieue not that I am HEE yee shall die in your sinnes Where is not meaned that they shall cease to bee in their sinnes or in the stayne and guiltinesse therof as those who dying in worldlie wealth or povertie cease to bee in them anie more but hee that dieth in his sinnes his bones are full of the sinne of his youth which shall lye downe with him in the dust Now as Salomon sayth if the tree fall toward the south or toward the north in the place where the tree falleth there it shall be That is as Saynct Hierome expounds the place in what estate a man dieth eyther in sinne or in righteousnesse hee shall for ever remayne in that same estate The miserie of such a man is descrybed in the Evangell of Saynct IOHN with the felicitie of those who liue and die in the true fayth of the Sonne of GOD briefelie in these wordes Hee that believeth on the Sonne hath everlasting Lyfe and hee that believeth not the Sonne shall not see Lyfe but the wrath of GOD abydeth on him Therefore this Proposition Blessed are they that die in the LORD is reciprocall They die in the LORD who are blessed meaning of mortall men who die this bodilie death of whom none are blessed but onlie they that die in the LORD Neyther is there salvation in anie other for there is none other name vnder Heaven given amongst men whereby wee must bee saved To die in the LORD signifieth not that the LORD is the cause of our death as Adam to them that die in Adam but it signifieth that happie estate of a dying man that hee is in the LORD and consequentlie of the number of those of whom the Apostle sayeth There is no condemnation to those which are in CHRIST IESVS Neyther doeth dying in the LORD import ceasing from beeing in the LORD as they who die in worldlie wealth or povertie doe cease to bee in that estate anie more but to die in the LORD signifieth to die beeing and remayning in the LORD before death in death and after death The LORD is our lyfe even aeternall Lyfe He then that dieth in the LORD remayneth in Lyfe according to that saying of our Saviour Verilie verilie I say vnto you he that heareth My word and believeth on Him that sent Mee hath everlasting Lyfe and shall not come into condemnation but is passed from death vnto lyfe Death may separate our soule from our bodie but it can not breake that Union which wee haue with IESUS CHRIST whose wee are whether wee liue or die I come nowe to a more particular consideration of this Union which wee haue with CHRIST in lyfe and death and in respect whereof wee are sayde heere to die in the LORD This Union is so strange and wonderfull that it can not bee sufficientlie expressed by anie one kynde of vnion and therefore the Spirit of GOD in the Scripture expresseth it by manie and those most diverse sortes of vnion or conjunction to wit by the vnion of conformitie telling vs that wee are praedestinated to bee conformed to the Image of the Son of God by the vnion of affectiō yea of most entire affection or friendship telling vs that wee are His Friendes Brethren and Spouse by the vnion of influence or reall operation telling vs that Hee is the Vine and wee are the Branches that Hee is the Head and we are His Members vvhereby is signified That as the roote of the Vine by reall influence doeth communicate lyfe nowrishment and growth vnto the branches and as the head by reall influence or operation doeth communicate sense and motion vnto the inferiour members and doeth direct them in their actions So CHRIST by the seret and most powerfull influence of His Spirit doeth communicate Spirituall lyfe sense motion and growth vnto the members of His mysticall bodie as also directeth them in their actions making them to walke circumspectlie and to worke out their salvation with feare and trembling And because thinges are vnited or joyned together two wayes by the vnion of influence to wit eyther so that they concurre together to make vp one totall or composed substance as for example The head and the members make vp one totall substance and so doe the roote and the branches vvhich sort of vnion is called a Formall Substantiall and Physicall vnion or else so that no totall or composed thing is made vp of them so the Load-stone and the yron which it draweth to it selfe are vnited together vvhich sort of vnion is called vnio effectiva an vnion of meere influence or efficiencie Therefore our conjunction with CHRIST is expressed in Scripture sometymes by a Formall and Physicall vnion as when Hee is called the Vine and we the Branches or when Hee is called the Head and wee the members of His bodie and sometymes by the vnion of meere inftuence as when Hee sayeth If I bee lifted vp from the earth I will drawe all men vnto Mee and Loe I am with you alwayes even vnto the ende of the worlde Nowe to apply all this to the present purpose The Godlie haue all these kyndes or sorts of vnion with CHRIST in death as well as in lyfe and therefore they are most justlie sayde to die in the LORD And first as for the Vnion of Conformitie although the Learned speaking of that conformitie vvith CHRIST vnto which wee are praedestinated doe onlie mention our Conformitie with Him in Grace and Glorie yet betwixt these two wee may verie well take in another part or degree of our conformitie with CHRIST to wit our Conformitie with Him in our death vvhich is the passage from Grace to Glorie For as wee resemble Him by an holie lyfe so also by an happie and victorious death This degree of conformitie which the Godlie haue with CHRIST is grounded chiefelie vpon three respectes For first as CHRIST died voluntarilie and by way of obedience to GOD His Fathers Commandement so the Godlie die humblie submitting themselues and all their desires vnto GOD'S will For although when that bitter Cuppe of deadlie sicknesse is presented to a Godlie man he sometymes say with CHRIST Father if it bee possible let this Cup passe from mee yet He ever doeth subjoyne this Neverthelesse not as I will but as Thou wilt Secondliie As CHRIST died to destroy the works of the Devil that is to take away our sinnes so the Godlie desire to die that they may bee fred from their sinnes and not offende GOD anie more saying with SAMPSON Let mee die with these my enemies Thirdlie as CHRIST died to
motus vniversa vocalia sint veritatem mente concipiat toto â—am habitu ornatu resonat So was hee learned in this learned Citie where there is the Seat of Learning wyse in ordering and governing GOD'S House faythfull impartiall and solid in judging discret in admonishing compassionate in correcting full of power and authoritie in censuring and rebuking to reduce the inordinate and when neede was to cutt off evill examples from the Flocke In dispatch of businesse speedie and with great dexteritie alwayes provident and carefull to advance the Gospell and paynfull even in the tyme of his sicknesse Without all carnall and base feare of men not bowed with boastes to betray the Church or daunted and discowraged from executing his office with great cowrage spirit resolutenesse of mynd contending with them that contended with God and fighting a good fight both in defence of the truth expugnation of heresies schisms and seditions brought in by adversaries And which is a speciall mark descerning a faithful Pastor from an hyreling who seekes his own things Hee was not given to filthie lucre but hating covetousnes all simoniacal practises all cunning covetous dealing not corrupted by brybes non erat manâ— porrecta ad accipiendum collecta ad dandum But in word and work benevolent charitable and hospital Not as Tacitus lib. 1. spake of Otho Opes perdere iste sciet donare nescit An honourable patterne of pietie and humanitie to all a lover and favourer of good men a comfort to the best a terrour and a wound to enemies and the worst inclyned And as Augustine spake of Cyprian Multi erat meriti multi pectoris multi oris multae virtutis In outward carriage and actions graue modest and constant procuring reverence of all that beheld him And which is especially worthie of mention and imitation he was sincere vpright being within what he seemed without Not as Tertullian saith of certain Philosophers Mimicè affectaÌ„t veritatem affectando corrumpunt For as Seneca says of Clemens Nemo potest diu personam fictam ferre But this integritie and constancie appeared in him vnto the ende it was not onlie a naturall inclination in him but a spirituall and gracious disposition At last being over-taken with a longsome and grievous disease which he did beare with his accustomed cowrage and constancie not vsing any word of impatience complaint or motion showing any discontent with God but with a quyet invinceable vndaunted heart as an immoveable Rocke â—phelde himselfe by Fayth and Hope resting in GOD his Saviour only lamenting his infirmitie in this That it vnabled him from the discharge of his Office as hee had done when Health lasted And yet in tyme of his weaknesse his Memorie and Senses beeing perfect hee caused carrie him diverse tymes both to the publicke meeting of the Ministerie and ordinarilie to the Church to the publicke worship of GOD vvhere hee was an attentiue and comfortable hearer And at last extremitie of sicknesse and death drawing neare hee was compelled to keepe home in Divine conference with all that visited him in speach jocund and pleasant vttering diverse Christian Apophthegmes before death often saying That hee had passed the halfe of death alreadie Pulchâ—a res est consummare vitam ante mortem vt mors pauca inveniat quae abolere possit And laying aside all other care hee composed himselfe whollie vnto that heavenlie lyfe and with that store of Comforts which hee had taught others prepared himselfe to death to yeeld his dayes peaceablie and with good resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVherein hee shewe great contentment and willingnesse to die and change this lyfe with a better For hee knewe by his singular wisedome and pietie Nihil esse stultius quam ad praemia coelestia non obsequio voluntatis accurrere sed necessitatis vinculo invitum trahi And for his farther comfort receaved the holie SACRAMENT of the Bodie and Blood of the LORD IESUS CHRIST vvith great devotion in the companie and together with diverse Reverend and Godlie Men the Ministers of both the Townes vnto whom hee verie heartilie in token of his agreement and comfort hee had of their fellowship in his lyfe gaue his Blessing and recommended them vnto the Grace of GOD. After which strength and speach fayling hee gaue diverse tokens to them who were present of a mynde setled and established by Fayth and Hope in assurance of the Mercie of GOD in the remission of his sinnes And then the extremitie of paynes chased that Soule of his out of the tabernacle of this flesh which the Angels haue carried vnto the Bosome of his Father ABRAHAM being delivered from the wearisomnesse and perils of this lyfe and now eateth the Fruits of his labours and his Conscience the comfort of his former fidelitie and with vnspeakeable joye awayteth for our comming thither A SERMON Preached at the Funerall of the R. R. Father in GOD PATRICKE FORBES Late Lord Bishop of ABERDENE In the speciall Church of the Citie of ABERDENE called Saynct Nicolas the xij of Aprill 1635. By WILLIAM GUILD Doctor of Divinitie Chaplane to his Majestie and Minister of GOD'S Word in the foresayd Citie LUKE II. VERS 29. LORD now lettest thou thy servant depart in peace according to thy Word THese words dearly beloved in our Lord and Saviour which I haue read in your present audience according to the opinion of some are the words of Prayse and of others are the words of Petition Of Prayse olde Simeon in them having now gotten the performance of that Promise made vnto him That hee should not see Death till hee saw the LORD' 's Anoynted and having the Babe CHRIST IESVS in his arms he prayseth GOD for this performance and acknowledgeth That now Hee was letting him depart iâ— peace for his eyes according to His word of promise made vnto him had seene his Salvation And those who so expound this Text haue for their warrand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tyme. Some agayne both Ancient and Moderne make these wordes to bee the wordes of Petition and to contayne the holie desire of this happie olde Man wherein now having gotten in his lyfe-tyme a sight of his promised and longed-for Saviour whyle Hee was presented in the Temple he desireth now a peaceable and happie departure as having seene Him who is the death of Death and LORD of Lyfe after whom hee longed In which Text we haue to consider 1. That there is a Departure out of this lyfe 2. That this is commoÌ„ to the Servants of GOD aswel as to the wicked therefore sayth old SIMEON Now LORD let thy servant depart 3. Wee see how the death of GOD'S servants is called to wit a Dimission or freedome to depart 4. The difference betweene the death and departure of the Godlie and the wicked to wit the one is in Peace the other not 5. From
the former opinion as Quaest. 3. ad Dulcetium For he was ever doubtfull of this matter even when he writ his worke of Retractions Lib. 2. Retract Cap. 33. I could also for this opinion cite diverse of the Ancientes who will haue the wordes read Wee shall all sleepe but wee shall not all bee changed But besides these two readinges of this place which both were to bee found in the Greeke Editions of that age as Ierome witnesseth in the ende of that Epistle before cited hee lykewyse telleth vs that there was a third most frequent in the Latine Editions but not at all to bee found in the Greeke Copies to wit Wee shall all ryse but wee shall not all bee changed Which reading occurreth frequentlie in Augustine's workes and Ruffinus before him followed it in the exposition of the Creede expounding the article of the Resurrection I will not take vpon mee to define or determine peremptorilie this question For I thinke with Lombardus Lib. 4. Sent. Dist. 43. that horum quid verius sit non est humani judicii definire vvhich of these are most agreeable to the trueth it is not for humane wit to determine Nor yet will I take holde of that other reading of the Apostle's speach Wee shall all sleepe but wee shall not all bee changed although Acacius affirme That it was in plurimis Graecorum codicibus to bee found in manie Greeke Copies as Ierome relateth of him I will only declare two thinges vnto you concerning the Extent of my Text or the vniversalitie of Death and Resurrection The first is That from this speach of the Apostle even taking it according to the ordinarie reading of it as it is now in the Greeke Copies nothing can bee infalliblie concluded to proue that those whom the LORD shall find vpon the earth at His second comming shall not taste of Death properlie and truelie so called For whereas the Apostle sayeth Wee shall all sleepe it may bee verie probablie alleadged That by sleeping hee vnderstandeth not Death it selfe but the continuance of Death or to vse Oecumen his phrase that the Apostle is speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a long death or of a death continued for so long tyme that the dead bodies may bee altered and dissolved into dust This may out of all question bee That they who then shall bee living shall not sleepe for although they die yet their death shall not bee as a sleepe but rather a sudden slumber a winke or nod of one that would sleepe Never-the-lesse seeing manie Interpreters both ancient and moderne doe expound that speach of Saynct Paull otherwayes thinking that hee is there speaking of Death it selfe and consequentlie that his speach importeth That some men and in speciall those who shall bee living at the day of Iudgement shall not vnder-goe or suffer Death Therefore my second Assertion is That the vniversalitie of Death Resurrection is to bee vnderstoode with an exemption of those whom GOD Himselfe for some speciall or extraordinarie causes or respectes hath exeemed from them This Peter Martyr observeth speaking of Henoch and Elias who for extraordinarie respectes were exeemed by GOD from Death And such sayeth hee will bee the condition of those whom GOD shall find alyue when Hee commeth to judgement Yet albeit of this extraordinarie exemption it is the ordinarie course of all Man-kynde to die according to that of HEBR. ix 27 It is appoynted for men once to die The Iewes although they allow this just Extent of this Text in this That all shall die yet they denye that all shall awake grounding themselues on the wordes PSAL. j. 5 Therefore the vngodlie shall not ryse in Iudgement But for answere to them first The reading of this place is wrong for the wordes are to bee read thus The vngodlie shall not stand in Iudgement Secondlie the Text it selfe here refuteth them for it sayeth That some meaning the wicked shall awake to shame and contempt And our Saviour IOHN v. 28.29 The houre is comming when all that are in the graues shall heare his voyce and shall come foorth they that haue done good vnto the Resurrection of Lyfe and they that haue done evill vnto the resurrection of damnation That the Extent then may bee full the word manie must bee eyther taken distributiuelie referring it to both members Manie shall awake to lyfe and many to shame so that multi is as much as multitudines duae one companie to Lyfe another to shame or the word is to bee taken collectiuelie not exclusiuelie but extensiuelie and vniversallie as ROM v. 18 By the offence of one man the fault came vpon all vnto condemnation And in the next verse following Manie were made sinners Whereby it is evident that manie is taken for all The Restraynt is That some onlie shall awake to everlasting Lyfe and some to shame and contempt Of this last part I will speake nothing at this tyme but as Daniel sayde in his exposition of Nebuchadnezar's dreame let it bee to them who by finall impenitencie hate the LORD and the interpretation onelie to his enemies Wee haue onlie here to speake of this Text so farre as it concerneth the Godlie Their death is called a sleepe and their estate after death awakening to ever-lasting lyfe Death in Scripture vsuallie is so tearmed Deuter. xxxj 16 the LORD speaking to Moses of his death sayeth Beholde thou shalt sleepe with thy fathers And our Saviour Matth. ix 24 The mayd is not dead but sleepeth And Iohn xj 11 Our friend Lazarus sleepeth but I goe that I may awake him out of sleepe And the Apostle 1. Thess. iv 13.14 I would not haue you ignorant brethren concerning them that are asleepe that you sorrow not even as others which haue no hope For if wee belieue that IESVS died and rose agayne so them also which sleepe in IESVS will GOD bring with Him This sleepe doe not thinke that it is of the soule as some fondlie dreamed that the soules seperated from the bodies were casten into a dead sleepe and remaine without all action vntill the generall Resurrection or that that they doe rest a space in the dust with the bodies Alace these men are truelie injurious to the soules of the Godlie departed that would eyther denye them all fruition of GOD or all action whyle they are seperated from the bodie I affirme not that their happinesse is such or at such an hight as it shall bee when the tyme commeth of which Peter speaketh 1. PET. v. 4 that is When the chiefe Shepheard shall appeare and they shall receaue a Crowne of Glorie that fadeth not away But that they enjoye GOD and even separated from the bodies they laude and prayse Him is evident in that vision Rev. v. 11.12 where Iohn sayeth hee behelde and heard the voyce of manie Angels round about the Throne and the Beasts and the Elders and the number of them was ten thousand tyms ten thousand and thousandes of
limitation or difference added therevnto and if we compare this differēce with its contrarie for everie difference hath its contrarie wee shall haue these three wayes of men mentioned in Scripture to wit The way of all the way of few and the way of manie As for the generall part of this description set downe in the word dead I can not let it goe without some observation neyther can I obserue anie thing so fitly there-anēt as that same which I haue already touched to wit that it is a generall yea so general that it includes all who haue bene before vs in the world those beeing excepted whom GOD extraordinarilie hath exempted from death and ere it be long shall actuallie include vs all who are now in it as also those who when wee are removed shall come in our rooms No Nation no Province nor Citie yea no ranke nor degree of men hath exemption frō this cōmon mortalitie or necessitie of dying therefore Hormisdas the Persian who fled frō his natiue countrey to Rome in the dayes of Constantius the Emperor and who was in Rome when Constantius after he had overcome Magnentius and his adherents entered the citie in a most magnificke and triumphant manner being asked by the Emperour vvhat hee thought of that glorious citie and the rare monumentes hee had seene therein wittilie replyed checking the Emperour's pryde that nothing which he had observed in Rome pleased him so well as this that the inhabitants thereof were mortall and died as other men This generall and inevitable necessitie of death is knowne to al even to the Ethnicks by an experimentall tradition almost as olde as the worlde But the knowledge which we who are Christians haue of it as it is more excellent being more perfect grounded vpon supernaturall or divine Revelation so it obliedgeth vs to make better vse of the cōsideration of death than others can make How deficient wee are in this the profane lyues of manie amongst vs doe sufficientlie declare Wee die daylie wee are daylie changed sayth Ierome and yet we liue as if we were immortall Xerxes when hee viewed his hudge Armie from an eminent place wept because within an hundreth years none of all that number should be found alyue But O sayth Ierome if we might ascend to such an high mountayne or spy-tower from whence we might see the whole earth vnder our feet then I should let you see the ruines of the whole world the conflicts of nations the great diversitie of the estates or conditions of men and that within a short tyme not onlie such a multitude as Xerxes his armie but all the men who now are vpon this stage shall bee removed from it by death This sight might make anie man weepe if he would seriouslie consider that which my Text insinuateth that the greatest part of these who are now vpon this stage and ere it be long shall be in their graues are to passe from the miseries and troubles of this lyfe to payns endlesse and easelesse in Hell For this Text attributeth Happinesse onlie to those few who die in the Lord and consequentlie declareth that all others after death are eternallie miserable But of this I shall speake heere-after I come now to the particular part of this description set downe in these words Who die in the Lord. Anent the which one thing is of it selfe cleare and manifest to wit that it is proper and peculiar to the Elect and no wayes can bee extended to the wicked who depart this lyfe But two thinges doe heere occur which do need explicatiō One is whether or not this particular part bee so ample as that it comprehendeth all the godlie or elect The other is how and in what sense these whom it comprehendeth are sayd to die in the Lord As for the first some popish wryters because this text if it be extended to all the Sayncts who are departed or shall depart this lyfe is as contrarie to their doctrine of Purgatorie as Blessednesse is to Miserie Rest to Vexation Reward of good works to Punishment of sinnes therfore they craftily labour to restrict the words to the Martyrs affirming that by dying in the Lord here is vnderstood dying for the Lord and consequentlie that blessednesse immediatelie after death is not ascrybed here to all the elect but onelie to those who seale their profession with their blood are crowned with martyrdome This glosse may seeme the more probable because it is followed by some Reformed Divines by Beza in speciall by Piscator in their Notes vpō this place Others of our Adversaries doe extend the particular part of this description somewhat farther and yet not so farre as they should for they thinke that it comprehendeth not onlie Martyrs but also all these Christians whom they call men perfectlie just or men free of all sinnes even veniall and of all guilt of punishment due vnto them for their mortall sinnes Both these sorts of men say they are said to die in the Lord by way of excellencie because they are perfectly vnited with Christ wheras others may be sayde to die partlie in the Lord in respect of true charitie or the loue of God which they carrie with them partlie not in the Lord in respect of their sinnes which also they carrie with them So sayeth Bellarmine in his first booke De Purgatorio and diverse Moderne Iesuits following him These restrictions of the particular part of this description we doe reject and that not without reason as ye shall shortly perceaue and on the contrary that all Gods deare children may haue their due consolation from this Heavenlie Sentence we affirme that the Spirit of God here speaketh of all these who die in the estate of grace and proclaimeth them al to be blessed whatsoever their worldlie estate or condition hath bene in this lyfe whatsoever bee the cause of their death and whatsoever bee their estate condition or carriage in death First I say all they who die in the estate of grace are happie whatsoever their worldlie estate hath bene in this lyfe that the poore ones of this world who are rich in fayth may comfort themselues with these words as well as the great and mightie ones Worldlie happinesse is not granted vnto them and their estate is so miserable in the eys of the world that the rich apprehend a great difference and put a large distance betwixt them and the Poore They wil not suffer them to sit at table with them nay not to walk with them or stand beside them and whereas they should pittie their wants oft tymes they laugh and jest at them according to that of the Poët Nil habet infelix paupertas durius in se Quà m quod ridiculos homines facit But within a short tyme death putteth an end to that difference and equalleth them in glory happinesse with kings Emperors Ye that are rich cōsider this and
tossing the mynde cares torturing the heart paines pinching the bodie pensiuenesse possessing the soule feares fretting crosses consuming and death at last consummating And wherein there is not any houre wherein we are not eyther in the remembrance of calamities by-past or the sense of some present or vnder the feare and foresight of some that are to come So that it is most true which Iob sayeth of man in this lyfe Man that is borne of woman is of short continuance and full of trouble Curasque subiisse molestas Sors homini connataetulit velut edita prunis Scintilla ignitis tenues vaga scandit in aâ—ras O then as sayeth Moses That men were wyse aâ—d would consider their latter ende and would thinke on the worlds vanitie to despyse it lyfes frayltie to contemne it deaths certayntie to expect iâ— judgements severitie to prevent it hells miserie to avoyde it and heavens felicitie to attayne it Seeing the death of the Godlie is a parting not a perishing a delyverie and not a destruction an annalysing not an annihilating In qua potius miseria Christiani quam ipse Christianus moritur Therefore the same is not to be feared by them who die nor yet excessiuelie deplored by vs who surviue praemitâ—untur enim non amittuntur oriuntur potius quam moriuntur eorumque funera sunt iis maximâ— foenera So that death vnto them is rather premiall nor penall lyfe nor losse and the day thereof lyke a birth-day to bee celebrated in respect of them rather with mirth nor mourning Therefore they rather desire nor dread the same saying with David My soule thirsteth for God even for the living God when shall I come and appeare before God Or with S. Paull I desire to bee dissolved and to bee with Christ. Or with Simeon here Lord now let thy servant depart in peace Or with the Sayncts saying How long O Lord which art holie and true Come Lord Iesu come quicklie And good reason they haue for doing so because three things concurre to them which are matter of great joye to vs in this lyfe a glad marriage a glorious triumph and a solemne coronation the marriage with Christ the triumph over all their enemies the coronation with a crowne of righteousnesse If poore Esther then and all her kinred were glad when shee was assumed by king Assuerâ—s to bee his Queene If David rejoyced when hee came backe triumphing after the slaughter of Goliah and if the earth it selfe rang for joye with the acclamations of the coronation of Salomon O how joyefull a day is that wherein the poore soule of a Christian is married gloriouslie with Him who is King of kings and Lord of lords and at the sight of that blessed Brydegroome as at Elizabeth's hearing of the blessed virgines salutation the Baptist did how doeth that soule spring and leape for joye O with what joyefull acclamations also doe these glorious spirits welcome the triumphant soule that is victorious over the enemies of Gods glorie and man's good and who so rejoyce at the conversion of a sinner much more shall they not at the coronation of a Saynct assumed vp to heaven associate to the Patriarches made equall with the Angels and conformed to Christ The fourth thing which this Text offereth to our consideration is the difference betweene the death of the Godlie and the death of the wicked the one is in peace the other not therefore sayeth the Prophet There is no peace to the wicked sayeth my GOD. But on the contrary Marke the Godlie and the vpright man sayeth the Psalmist For the ende of that man is peace for according to his soules estate as sayth Isaias hee entereth into peace and according to his bodie he resteth in the graue as a sweet sleeping bed so that hee may say with David I will lay mee downe in peace and sleepe And when I awake I shall be satisfied with thy lykenesse The cause of which death in peace is the lyfe of grace and because they lived the lyfe of the righteous therefore they die the death of the righteous But as for the wicked they depart not in peace because their life was destitute of grace both which the Apostls joyne as inseparable in their salutations grace and peace therefore sayth the Prophet of them The way of peace they haue not knowne and there was no vprightnesse in their goings but they made them crooked pathes wherein whosoever goeth hee shall not know peace wherefore they shall be in death as Balthassar was in his agonie seeing nothing but their guiltie conscience wryting bitter things against them sorrowing for their sinnes bygone being in anguish for their present miserie and in terrour for torments to come Satan now accusing them the conscience convicting them the lawe condemning them the Gospell forsaking them the Heavens debarring them and lyke Ionas whale hell gaping to swallowe them O dreadfull perplexitie when feare is so on everie syde a wrathfull judge aboue vnquenchable flames beneath a gnawing worme within a dreadfull dittie before fearfull fiends about and a dolefull doome at hand Whereas on the contraire the death of the Godlie hath peace for perplexitie solace for sorrow and for dreadour desire of dissolution their sinnes are silent their conscience calme the Law absolveth them the Gospell comforteth them their Saviour attendeth them Heaven is open to them the Angels accompanie them their good workes doe follow them O comfortable is the clayme that the soule maketh in that houre to God as a reconciled Father to Christ as her bryde-groome and Saviour to his blood as her ransome to his sufferings as her satisfaction to his promises as the covenant to Heaven as his purchase for her and to the societie of the Sayncts and Angels as fellow-citizens in eternall glorie with her 1. Seeing then that this is onlie the priviledge of Gods servantes to depart in peace let not Satan's slaues in their senselesse securitie clayme or expect the same For such a Pearle is not for swyne nor this Bread of God's Children is not to be given to doggs Therefore it may be sayde to them as Iehâ— sayd to Ioram What hast thou to doe with peace so long as thy impieties are so manie and thy impenitencie so great Or as the Lord sayth to the wicked What hast thou to doe to take my Covenant of peace in thy mouth that thou shouldest expect to die the death of the righteous who wilt not liue the lyfe of the righteous Seeing that Qui in vita moritur per vitiâ— certò in morte transire oportet ad aeterna supplicia 2. Seeing the departure of the Godlie is in peace that as the Prophet sayeth in that houre they enter into peace or into a joyfull and peaceabe estate resting from their labours it followeth then that they depart not with the terrifying expectation of a fyrie purgatorie wherein
those who haue not learned it herefra as it was to the Athenians Mockerie Act. 17.32 And yet it is the onlie ground of our comfort For if in this lyfe onlie wee had hope in CHRIST wee were of all men most miserable 1. COR. 15.19 It is that which giveth vs confidence and hope For Resurrectio mortuorum est fiducia christianorum sayeth carnis· It is an speciall article of our Fayth which wee must holde vndenyable against all such wicked Hereticks who would denye the same wickedlie thinking that the bodies being resolved into their first principles shall lye without hope of restoreing to lyfe Or if there bee any bodies at all glorified they shal not be the same which were layde in the graue but some other made of the ayre or such lyke thing An impious Heresie most manifestlie against infinite testimonies of Scripture whereof this is one most evident Wherefore Augustine Lib. 20. de Civit. Dei cap. 23. showeth it to bee the same with that of our Saviour Iohn 5.28.29 For those whom the Angell sayeth that they sleepe in the dust are sayd by our Saviour to bee in the graues And what is to the Angell They shal awake It is to Christ They shal heare the voyce of the Sonne of man and come foorth The Angel sayeth Some to everlasting lyfe some to shame and eontempt Our Saviour sayeth Who haue done good vnto the resurrection of lyfe and who haue done evill vnto the resurrection of damnation So clearlie consonant that our Saviours wordes are a plaine exposition of the Angels Tertullian most learnedlie in his booke De resurrectione carnis refuteth this Heresie and the learned after him haue done it most fullie As for that they object That the bodie being a base vyle contemptible and corrupted thing how can it bee awakened to glorie they should haue considered That albeit in matter it be base yet it is made wonderfullie honourable By GOD Himselfe was man created to bee immortall and Hee made him an Image of His owne aeternitie And CHRIST IESUS now incarnate hath honored vs with this That wee are members of His bodie of His flesh and of His bones Ephes. 5.30 And by the glorification of His bodie our bodies His members are alreadie begun to be glorified And that Hee might present vs vnto Himselfe glorious hath cleansed our bodies by the washing of regeneration and made them temples of the holie Ghost and wee are fed by the bodie and blood of IESUS CHRIST to the certayne hope of this Resurrection according as our Saviour sayeth Iohn 6.54 Who so eateth my flesh and drinketh my blood hath eternall lyfe and I will rayse him vp at the last day And as that father well marketh Non possunt separari in mercede quos opera conjungit For who worketh together in justice should bee rewarded together In this poynt I marvell much how they dare derogate from the power of GOD for Hee who made man first of nothing what can hinder Him againe now to make him vp of some thing For Hee that calleth things which are not as though they were ROM 4.17 how easilie may Hee call backe those thinges that were and quicken the dead For what although the bodies bee burnt in ashes bee devoured of beasts eaten of fowles or fishes For Tertullian answering to this sayeth Habet et carâ— suos sinus interim in aquis in ignibus in alitibê° et bestiis The flesh also hath her own receptacles in the meane tyme in the waters in the fyre in the fowles and beasts Cum in haec dissolvi videtur velut in vasa diffunditur And when in these it is dissolved it is powred in as it were in vessels Si etiam ipsa vasa defecerint cum de illis quoque defluxerit in suam matricem terram quasi per ambages resorbetur vt rursus ex illa repraesentetur And if sayeth hee these vessels fayle and it flowe out thereof by turning againe it is drunken in into the earth and out of it it may bee refounded againe according to that which is wrytten Revel 20.13 And the sea gaue vp the dead which were in it and death and the graue delyvered vp the dead that were in them and they were judged everie man according to his workes Showing whatsoever kynde of death they died they must all aryse and giue presence at judgement Knoweth not the LORD by His infinite wisdome where the smallest part of the dust wherein their bodies are dissolved lyeth and by His infinite power is Hee not able to collect them altogether Shall wee denye Him that skill a master of familie hath in his owne house or a gold-smith in his shop who can readilie bring everie thing out of its owne place and as they ought in a perfect manner put them together This power of GOD is evidentlie witnessed in the Phoenix who albeit burnt in ashes returneth to lyfe in the Flees and Wormes dead in Winter reviving againe in Summer in the day buried in the night the nixt day returning And to affirme that those bodies which shall bee glorified with the soule shall not bee the same bodies which were layde asleepe it is to deny the Resurrection For who can call that a Resurrection that is a raysing vp of that bodie which was fallen a wakening of that which was asleepe It were meerlie ridiculous as the strength of the former argumentes evidentlie evinceth Wherefore we must vndoubtedly holde with Tertullian that Resurget caro quidem omnis quidem ipsa quidem integra In deposito est ubicunque apud DEVM per fidelissimum sequestrem DEI hominum IESVM CHRISTVM qui homini DEVM hominem DEO reddet carni spiritum spiritui carnem that is The flesh shall aryse and all flesh that selfe-same flesh whole and in its integritie For where ever it be it is in sure keeping with GOD through that faythfull Mediator betwixt GOD and Man CHRIST IESVS who will restore GOD to Man and Man to GOD the spirit to the flesh and the flesh to the spirit The same bodies then which were layde asleepe in the graue shall bee awakened and that by the ministerie indeede of the holy Angels who are ministring spirits for the good of the Elect but efficiently it shal bee by the voyce of IESVS CHRIST as Hee testifieth of Himselfe Verilie verilie I say vnto you The houre is comming and now is when the dead shall heare the voyce of the Sonne of GOD and they that heare it shall liue IOHN v. 25 Hee is their Head and therefore will awake His owne members to the participation of His owne Glorie Hee is their King and will therefore call on them to share of the Happinesse of His Kingdome and to giue them a full and finall Evidence That Death is swallowed vp into victorie Hee will declare by His voyce what vertue is in Him to quicken them will possesse them with that which is the ende of
olde proprietie thus projecting Man's totall ruine Nature being deaths pryse The Victorie ours wee conquering enemies Belyke the shout of SION seems to roare Rackt with such griefe not once heard of before Her Northern-Church imbellisht to our sight Was lately plac'd on top of SIONS hight Her Structure which the first Contract had made whill tread-tramd Crafts-men scarce were to bee had The Master-builder wanting to command Awlesse confusion winning th'vpperhand Those rude impolisht stones which kept not lyne Shee lately chang'd in jewels gems divyne Olde rowmes made voyde replenisht to content Conscience the levell of strict Government Shee howls to misse what verie now shee had And to our hearing sadlie hath shee saide My Mount doeth smoake it 's shak'd by IOVAH'S Hand Moses and Aron fled how can it stand Moses did watch true Sentinell without it Aron Circundat tarrasses about it Those being gone who did so well surround mee The burning wrath of GOD's neare to confound me Is 't so with SION is shee so dejected Who twyse a-yeare our drouping heads erected Gainst purest feares in gleaning Autumns Flowrs Gainst all distrustfull hopes of Aesta's showres Dare not those greene Trees at the axe repyne Then rotten stocke how neare's that fall of thyne Since clearest heads are drumled then bee sure The mudled way-floods can haue no thing pure Though in few Acts Man could abridge his playes In manie schens divyded are his dayes Since then wee see the Tapers doe decay Whent's dark the candlesticke may be a prey SIR ALEXANDER CVMMIN of Coutter Knight IN MEMORIE OF THE RIGHT REVREND PATRICK FORBES Late Lord Bishop of Aberdene Who deceassed March xxviij 1635. A Perfect Patterne of a pearlesse Guyde Was late inclosed in this Caske of clay Wh'in Countrey Church and Policie besyde Of Government with praise practis'd the way A loving Landlord Statist calmlie bent Preacher and Praelate holie eloquent Mortem justi lugent cuncti PATRICKE MAITLAN Of Karnfeichell and Achincriue AARON'S OBSEQVIE WHen Titan ryseth from his bed Hee guildes our day and lends vs lyfe But when abortiue Night doeth spred Her sable mantle wee 're at stryfe Even with our selues for sleepe Deaths freind Whiffs in our face and blowes vs blind When Spring enambles Vesta's lap Our Rose is sweete our Damask's cleane But if a frost or thunder clap Persue their buddes straight what was greene Is blasted and their rotten Core Infoldes a canker-worme no more When Rivers from their private sourse Repay their Tribute to the Maine The ratling murmures of their course Proclaimes their debt and yet in vaine For there how soone they hyde their heads Their luster 's gone their Douceur fades When Brydegroomes from their chambers come To wed the Virgine Nymphes of May The Violet and Prymrose bloome Len wreaths and Lawrels to that play But if or hee or shee shall fall Their mirth 's exchanged to a Madrigall So whilst our Aaron's burning Light In Vrim and in Thummim shynd Our Levits saw their Day no Night For Atho's Shaddows still declynde But now in Ramah Aaron sleepes And Rachel for her Husband weepes So whilst our Aarons Priestlie Rod Did bud did blossome and yeelde fruit Ieshuruns other stemmes abroad Proov'd withred stickes and wanted root But now hee sleepes and gainst his Vyne And Oliue Brambles now repyne So when our Aaron's boundlesse Ocean Lent secret lyfe to Sacred Springes Rephidims Rocke by that commotion Did drench Vrania's scorched winges But whilst his deepes exhawled lye Cherith's exhaust and Kedron's dry So whilst our pompous Aaron stood To wed the Bryde to her Brydegroome The Friends rejoyc'd the Virgines bowde And both vnto the Wedding come But now the PARANYMPH is gone And all the marriage Children moane What then haue not Aire Earth and Seas Spent teares at ARON'S funerall They haue But teares so dround their eyes That now their deepest griefes recall Their sluces and to tymes to come Say Light cares speake when deepe grief 's dumbe Mr WILLIAM WISHART Person of Restarick DEDICATED To the Never-dying Memorie of The late Right Revend Learned and Religious Prelate my best Friend And most worthie Macenas PATRICKE BY THE MERCIE OF GOD BISHOP OF ABERDENE c. WAlking alone vnder a shade neare by a River syde Beholding how swift silent streams into the Sea did slyde The budding Groue our youth streames tymes velocitie Floods falling in the Sea declar'd all living flesh must die Whiles thus as in a trance I viewed the welkin cleare Vnto my eyes and eares at once od objects did appeare I heard great tolling Bels drums toucke dead trumpets sounded Canons loude roaring made such noyse Earth Sea and Aire resoūded But that which mov'd me most I saw me neare hand by Great multitudes of mourning men full sadlie seem'd to cry Some said Now IACOB'S gone our PATRIARCH who bred vs. Som lik Aegiptiās mourning cryd Our Ioseph's faild who fed vs Some for myld Moses moand evē those who most did grieue him Praying if possibe it were their vowes might now revive him Some for their DAVID dool'd most for the Temple grat Some for IOSIAS shouted in the Valley of Iosaphat Their doole redoubled so their cryes became confusde That Natures workes all round about was stupified and musde The tallest trembling Trees whose statelie tops vpryse And seem'd through watrie voults of aire to cut the crystal Skyes Did lowre and lout them lowe as witnesse of those wronges Elf-Echoe out of hollow Caues resounds their sorrowing songs The Clowds did cease to drop the wavering windes to blow The boughs on banks left off to bloome the Seas to fall or flow The sweetest stirring streames that run in d ee and DONE Shout to their equals Stay your pace help vs two to mone The birds with chirming cheare that cut the azure Skyes They cease to sing the beasts to low the fish to swimme in Seas The Sunne and Moone amaz'd and Starres all still they stand And all IOVES hudge and curious worke the sea the aire the land Left off their kindlie course and car'd with me to ken About a Tombe what moved to mourne so manie modest men Thus whilst agast wee gaz'd three out amongst the laue In doricke nūbers sadlie sounds these Songs about his Graue 1. SONG SWeete Sheepherds Swanes awake and weepe Since hee is gone who made you sleepe Wee want our gracious Governour Who watch'd vs both in Field and Towre Now may wee stray without a Guyde In earth there is none such besyde Great paines Hee tooke to make vs keepe To feede to fence our wandring Sheepe All our defects Hee cur'd and cover'd Which Doggs and Wolfes would haue discover'd And now no doubt wee 'll goe astray Since wee Him want who led our way The crasde and creeple oft Hee heal'd them The comfortlesse Hee never failde them Our EAGLE who vs taught to flie Our PELICAN our PHOENIX hie Great IOVA Grant since Hee is gone His ashes breede vs such a One. 2. SONG OVr Church hath lost a
erat Perdidit â—reptam fatis Ecclesia prolem Urna tenet cineres ABREDONVMque Patris Cum vero omne sacrum mors importuna prophanet Cur vitio vertis diripuisse bonos Hi dedignantur terrena palatia regum Queis terra indigna est duxit ad astra DEUS ABREDONVM decus atque Pater successit Olympo Illic vt nova sit gloria coelitibus MVSARVM LACHRYMAE TAntalidi moesto vivos adhibere colores Dum sumo ingenio pictor arte nequit Sollicitos ducto texit velamine vultus Effingi quoniam non potis ipse dolor Castalidum valeas qui delineare dolores Si gemitus velles pingere pinge sonum Sub pedibus lauri dejecit Apollo coronam Et planctus resonant consona fila lyrae Condidit obductos qualis cum deficit orbi Vultus nec radiis lumina laeta jacet Tristia cupressi circundant tempora serta Non taciti hoc signum funeris instar erit Largis implentur lachrymis Heleconia Tempe Terra nec vlla polo subdita moesta magis ABREDONVM eripuit Musis quia parca patronum Quo vivente melos quo moriente dolor IOANNES TAYLOR ANGLVS Philosophia Studiosus IN REVERENDI ET SANCTISSIMI PATRIS PATRICII FORBESII EPISCOPI ABREDONENSIS Et in summo Scotorum Senatu Consiliarii Obirum EPITAPHIVM OCcidit Abredonum Praesul FORBESIVS ecce Parva tenet magni nominis vrna virum In quem non habet aut livor quod dicere possit Quanquam caelicolas misit in arma deas Namuefides pietas spes quicquid denique tantum Aut talem potuit condecorare virum Illius in niveo sibi sedem pectore legit Pectore Caucasea candidiore nive Labe carens vt vita fuit nulliue potestas Noxia sic visa est mors properata nimis Hunc gemet extinctum cuicunue ecclesia curae est Atque in solliciti parte doloris erit MUSARUM IN DEFUNCTVM LACHRYMAE VEre novo Phoebus turba comitante sororum Visere Pierias vult Heliconis aquas Solicitansque lyram sic solabatur euntes Visa sit vt longae non mora longa viae Propter aquas tandem viridi consedit in herba Et circumfusa est turba canora ducem Tunc Phoebus cantate deae queis carmina curae Et jam vernantes fallite voce dies Incipiunt jussae Câ—nit haec qua Iupiter olim Laedam fluminea lusit adulter ave Illa canit Veneris Martisque nefaria furta Et Niobes lachrymas Phaetontis equos Dumque deae sic facta canunt sic aera mulcent Melpomene querulis fletibus ora rigaâ— Et jam non potis hunc tantum superare dolorem Ingemit lachrymans talia voce refert Occidit ABREDONVM Praesul FORBESIVS hisque Vocibus in mediis victa dolore silet Ingeminant musae lachrymas pectora plangunt Tuta nec à digitis ora fuere suis. Quid vixisse juvat clamant quid libera fatis Vita quid aeternas proderit esse deas Non honor est sed onus vita haec laesura ferentes Solamen miseris est potuisse mori Phoebus item querulis lachrymis testatur amorem Et penitus fletu vincitur ipse sâ—o Solatur miseras tamen Permissidis vnda Amotis lachrymis talia dicta dedit Scilicet infausto nobis processit Olympo Quae tantum terris abstulit hora virum Spes superest animosa tamen nam splendida claris Ingeniis non est orba relicta domus Vivit Natus adhuc magni spes altera patris Solamenque mali vivat opto diu Ponebat moerens ALEXANDER DOWNY Philosophiae Studiosus IN OBITVM Reverendissimi Charissimi Patris sui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PATRICII FORBESII EPISCOPI ABREDONIENSIS c. CARMEN FUNEBRE IOANNIS FORBESII FILII DUlce decus genitor vitali suavior aura Luminis usura cui mage charus eram Dum tua condecorant certatim funera quisquis Numen amat virtus cui clara placet Aegra tui desiderio dum pectora tundunt Pontifices proceres plebs studiosa cohors FORBESIAE florem gentis cecidisse queruntur Quo se jactabat sospite nostra domus Regum consilium magni occubuisse Senatus Ingenium Patriae deliciasque suae Orbatum Pastore gregem moderamine mystas Fulmineum verbi conticuisse melos Instauratori lachrymas Academia pendit Singultim tragicis vociferata modis Iam Musis Phoebum studiis jam deesse patronum Praesidum templis pauperibusque patrem Pulpita saepe tuis facundo ex ore sonora Vocibus atra gemunt compita lessus obit Flammiferis auras vrbana tonitrua bombis Accendunt populi sidera pulsat amor Haec autem lamenta inter tot publica nemo est Qui tibi sed Patriae quisque sibiue dolet Te superis etenim concentibus aurea Coeli Regia susceptum lucis in arce beat Talia cernenti quae mens mihi quis potis esse Sensus dum robur pectoris ora manus Doctrinae morum nectar pia vota recordor Mortemque heroam ceu Patriarcha fores Exanimesque oculos digitis componere nostris Ut mihi exequiis solvere justa datum Quid moestae superest proli charisque propinquis Quid faciant luctu pectora pressa gravi Nempe PATRIS summi praeconia praepete cantu Vt celebrent à quo tanta fuere bona Qui majora dabit cum clangor ab aetheris axe Eruet ex imis ossa sepulta locis Restituetque animae Corpus totusque micabis Aeternum aeterni Solis ab orbe jubar Et pariles tentent gressus quibus itur ad astra Haec nos sanctorum fata suprema docent Te DEVS ante dedit terris nunc intulit astris Dicant terra Polus laus sine fine DEO Instabiles sub sole vices fugitivaque rerum Gaudia mansuras PATRIA donat opes PATRIA Coelestis fundamine fulta superno Urbs sancta aetherii nobilis aula PATRIS Foelix cui cursum dat gratia gloria metam Sic mihi contingat vivere sic moriar SONNET REaders of sacred Histories attent Doe find great Names in Monuments inrolde Of faythfull Pastors and their Vertues tolde For Prayse to GOD to make men diligent Sage Cyrils Austin in Disputes potent Graue Gregories meeke Melet Ambrose bolde Sweete Cyprian Iohn with his Mouth of Golde Starre of his age Athanase permanent Theodoret in Learning eminent Well versde in Scriptures Ierome New and Olde True Flavian kynde Paulin manifolde Perfections of others excellent These graces PATRICK FORBES richly had Whereby GOD honourd was the Church made glad Vpon the death of that Right Honourable Right Reverend and most worthie Prelate PATRICKE FORBES Baron of Corse and Oneil Late Bishop of ABERDENE COuld Man's excursiue thoughts get stayd to muse Some vnseene good there 's found in baddest newse Feare can beget of wit in selfe-born fools Prodigious Warnings traine the Wyse at Schools What 's this of Death wee see so much affecting Of young of