that which did let or impede the present entrance of the godlie man into his Masters joy to wit his guiltinesse of veniall sinnes is removed by Gods gracious condonation in the verie dissolution of his soule his bodie as our Adversaries affirme And perhaps it is so yea that most learned and judicious Divine Doctor FIELD seemeth to haue beene altogether of this mynde But I dare not peremptorlie affirme anie thing in a matter so secret and hid from our knowledge for perhaps the remission of these veniall sinnes preceedeth the moment of dissolution as I haue alreadie marked onelie I maintaine this conditionall Assertion That if those sinnes bee remitted in the instant of death there is no punishmeÌ„t inflicted for them after death I know they will reâ—ly â—â—at although these sinnes bee pardoned yet the whole punishment due vnto them is reserved and no wayes discharged But this conceat is so fond that it needeth not anie refutation for it is repugnant to the verie nature of Remission and to the ordinarie conception which men haue of it for who would say that the King did pardon a Traytor if hee did inflict vpon him all the punishment due vnto him for his treason as also to that notable proportion which is betwixt our deliverance from sinne and from those miseries which are the consequents thereof For as I observed before the reason wherefore men are not fully delivered in this lyfe from those punishments or miseries which are the consequents of sinne is because they are not fully fred from sinne it selfe But in death as all doe grant the soule of a good man is fully fred from sinne nothing remayneth therein which displeaseth GOD and that which pleaseth GOD to wit inherent righteousnesse is perfect in it Hence wee justlie conclude That as it is fully fred from sinne so also is it from all the consequents of sinne and that in respect nothing remayneth in it which may offende GOD or provoke Him to doe that which Hee is vnwilling to doe I meane to punish This also ought to bee confessed by those Popish Wryters who doe teach concerning Inherent Grace That it is so amiable or louelie a qualitie in the sight of GOD that by it selfe or by its owne naturall force not for anie reference which it hath to CHRIST for whose merits it is infused it maketh GOD to accept those in whom it is found vnto aeternall Lyfe as His Children and Heyres Now if this be the naturall force and efficacie or the connaturall effect as Suarez calleth it of inherent righteousnesse even when it is imperfect or at least when it is conjoyned with originall concupiscence the reliques of vicious acquired habites the rebellious motions of the flesh and manie veniall enormities as they call them vvhat force shall it haue to make GOD to respect to loue to affect tenderlie the soule of a man after death and consequentlie not to torment and punish it when it is fullie fred from all those vicious inclinations and motions I haue showne you at great length and that because of the perverse opinions of our Adversaries That to die in the LORD is common to all the Elect. Nowe I come to that other poynt vvhich I propounded to bee handled anent the same wordes that is to showe you what this phrase To die in the LORD taking it as it is common to all the Godlie importeth All those who take it so agree amongst themselues anent the meaning thereof to wit That it is To die in that happie vnion which wee haue with CHRIST by true Fayth and other Theologicall vertues There bee foure thinges wherein men are sayde to die this bodilie death mentioned in holie Scripture 1. Men die in Adam 2. Men die eyther in prosperitie or adversitie riches or povertie or moyen â—ondition in high honour or in lowe degree in payne or without payne c. 3. Men are sayde to die in their sinnes 4. Men are sayd to die in CHRIST The first of these foure is simplie common to all the children of Adam by naturall propagation The second is disjunctiuelie common to all The third befalleth all who die without CHRIST The fourth appertayneth to them onelie who in in this Text are called blessed Blessed are they that die in the LORD The first hath a diverse manner of signification from the other three For to die in Adam signifieth not onelie the coexistence of a man's beeing in Adam and of his dying but also the meritorious cause of our death to wit That by the sinne of Adam in whom we all sinned and from whom wee bring with vs into this worlde originall corruption wee are all lyable to death As in Adam all die as sayeth the Apostle even so in CHRIST shall all bee made alyue This dying of all in Adam is explayned by the same Apostle else-where By one man sinne entered into the worlde and death by sinne and so death passed vpon all men for that all haue sinned Whereby is evidentlie overthrowne that errour of Pelagius and his followers who falselie denyed Death bodilie to haue beene brought in by Sinne affirming as Augustine relateth That altho Adam had not sinned yet hee had died bodilie death Which Assertion as verie pernicious and haereticall and brought in for denying of originall sinne was justly condemned and anathematized in the second Milevitane Councell The other three beeing vnderstood of bodilie death doe signifie rather the estate wherein a man is found when hee dieth For altho hee who dieth in his sinnes hath in his sinnes the merite of both the first and second death yet when a man is sayde to die in his sinnes is not so much poynted at the cause of his bodilie death beeing now common to all flesh as the miserable and dolefull condition wherin death findeth him and carrieth him away Which before wee explayne let vs speake a word of dying in prosperitie or adversitie c. One dieth sayeth holie IoB in his full strength beeing whollie at ease and quyet his breastes are full of milke and his bones are moystened with marrow And another dieth in the bitternesse of his soule and never eateth with pleasure They shal lye downe alyke in the dust and the worms shall cover them Here are two things to bee observed 1. That men are sayd to die in prosperitie or adversitie onelie in regard of their estate before they bee dead and not in respect of anie condition in and after death for the one so dieth in prosperitie and the other in adversitie temporall as by dying both hee leaveth his prosperitie and hee his adversitie 2. In regard of that transient estate they are made by death both aequall They lye downe alyke in the dust There the wicked cease from troubling and there the wearie bee at rest There the prisoners rest together they heare not the voyce of the oppressour The small and great are there and the servant is
the perfection of vertues and vnto the perfection whereof is necessarilie required a true acknowledgement and a humble confession of its imperfection as saynct Augustine piouslie and judiciouslie sayeth It is an estate of peace but of such peace as is praeserved by mayntayning a continuall and most dangerous warfare agaynst the Devill the world and the flesh It is an estate of joye but of such joye as is not onlie mixed with sorrowe but even grounded vpon their sorrowes and teares For when they get grace to sorrow they haue reason to rejoyce and praise God for it But alace when they looke to the measure of their sorrow they finde a new reason or cause of sorrow because they can not sorrowe so much and so constantlie as they ought In a word then if we shall looke to the manifolde sorrowes feares dangers and sinfull infirmities vnto which the Godlie are subject in this lyfe and on the other part to that plenarie or full deliverance from all these evils which they obtayne by death wee shall finde that wee haue more than reason to say with Solon and in the words of the Poet although not according to their sense dicique beatus Ante obitum nemo supremaque funera debet that is No man can bee called perfectlie happie or fullie blessed so long as hee liveth in this valley of teares Secondlie this doctrine showeth you that the Godlie haue no occasion to feare death but rather ought to desire and wish for it The true Christian may not onelie meet approaching death with cowrage and say O death where is thy sting O Graue where is thy victorie but also with joye and say How beautifull vpon the mountaynes are the feete of him that bringeth good tydinges Thou art come to tell me the best and most joyfull newes that ever I heard For thou art come to tell mee that my warfare is accomplished and that I shall nowe enter into peace that my sorrowfull seed-tyme is ended and that my joyfull harvest is at hand Thou art come to bring mee home to my Father's house to take my crosse from my sholders and to put my Crowne vpon my head If the Godlie haue such reason to welcome death chearfullie when it commeth ought they not to desire and long for it before it come Cyprian Chrysostome and Ambrose doe most excellentlie and eloquentlie vrge this poynct and Paul telleth vs that all the Godlie haue a longing or desire yea a vehement desire of that glorie and happinesse which is begun immediatelie after death and shall bee consummated in the day of the Resurrection Yet all the Godlie haue not this vehement desire in a lyke manner and measure for some of them haue desiderium mortis plenum absolutum a plenarie and absolute desire or a desire not opposed or impeded by anie other desire Such a desire of death I thinke was in olde Simeon when hee had gotten CHRIST in his armes and sayde Nunc dimittis For the onlie thing which detayned him in this lyfe or made him willing to bee detayned in it was the desire hee had to see Christ and therefore having gotten his desire hee was most willing to depart Some agayne of them haue desiderium mortis ligatum impeditum a vehement desire of death but opposed impeded and as it were bound vp by another spirituall desire Such a desire had Paul when hee sayde I am in a strayt betwixt two having a desire to depart and to bee with Christ which is farre better Neverthelesse to abyde in the flesh is more needfull for you So also manie of God's deare Servantes although they haue withdrawne their heartes from the worlde and long to bee with CHRIST yet in respect they haue not as yet attayned to such assurance of remission of their sinnes as they would therefore they wish with David that GOD would spare them to the effect they may recover strength before they goe hence and bee no more or as Iob sayeth that they may take comfort a little before they goe whence they shall not returne Last of all there are some of the Godlie who although they labour earnestlie to get their affection on thinges aboue yet they finde to their exceeding great griefe that they are still so affected with the loue of this lyfe and the thinges which they enjoye heere that they can not attayne to that vehement longing for a better lyfe that cowragious and Heroicke desire of death which other Godlie men and women haue Neverthelesse seeing Paul generallie affirmeth that all they who haue receaved the first fruites of the Spirit groane within themselues wayting for the accomplishment of their adoption and willing to be absent from the bodie that they may bee present with the LORD wee may verie well say that even they haue vehemens desiderium mortis coelestis beatitudinis For although they haue it not actuallie yet they haue it in voto conatu by way of earnest desire and carefull stryving to attayne to it Thirdly seeing these only are blessed after death who die in the Lord it followeth manifestlie that wofull miserable and lamentable is the estate of the greatest part of the worlde after death I meane of the wicked who liue not in the Lord and consequentlie can not die in the Lord. Death which is to all a change and to the Godlie a blessed change shall bee to them a dolefull vnhappie change For the terminus ad quem of their change or the estate vnto which they shall bee changed is an estate of remedilesse miserie easelesse paine endlesse death This their case may justlie seeme the more miserable if wee shall consider also the the terminus à quo of their change that is if wee shall looke to the temporall or worldlie estate and condition from which they shall bee changed For some of them are acting a Tragoedie vpon the Stage of this worlde that is they spende all their dayes in povertie dishonour and manie other miseries To these death is a change from the miseries of this worlde to miseries incomparablie greater in another worlde and therefore their estate and condition in this lyfe is called by BERNARD via aerumnosa ad mortem a miserable and sorrowfull way vnto aeternall death Others of them are acting a Comedie vpon the same stage but such a Comedie as shall ende in a wofull Tragedie that is they liue in wealth honour and aboundance of worldly delights To them death is a change from the momentanie pleasures of this worlde to everlasting torments and sorrowes in the world to come And their estate or condition in this lyfe is called by BERNARD via deliciosa ad mortē a delightsome way vnto death To these two estates of wicked men in this lyfe BERNARD addeth a third to wit the estate or condition of these who haue aboundance of worldlie thinges and yet not beeing contented therewith
whom this peaceable departure is had and what is the ground of the Godlie's assurance of the LORD' 's granting the same to wit His Word and Promise And last what is it that maketh the death of the Godlie to bee peaceable and by consequence so appetible to wit even the sight of the LORD'S Salvation For â—yne eyes sayeth hee haue seene thy Salvation First then wee see that as there is an oritur or an entrie into this lyfe by birth so there is a moritur or a departure out of this lyfe by death a Genesis wee haue by the one an Exodus by the other And this is grounded vpon that common Law by reason of Man's transgression Dust thou art and to dust thou shalt returne Wherevnto is agreeable tâ—at which is sayd by the Apostle It is appoynted for all men once to die and after this is judgement Therefore sayeth the Psalmist without anie exception What man liveth and shall not see death For we haue here no continuing citie sayeth S. Paul and our juorney is from the wombe to the worme carried in the swift chariot of tyme vpon the two restlesse wheeles of motion and mutation till we arriue at that innes in ende wherein wee shall say to corruption Thou art our Father and to the worme thou art our brother and our sister And as wee were made of the earth and liue on it so wee shall returne to it to rest in it till wee ryse from it age still wearing vs sicknesse preparing death arresting the graue expecting the wormes at last welcomming vs. Therefore well may it be saide of all as it was wittilie saide to a Grammarian that tho hee could decline a nowne in everie case yet death can not bee by any declined in no case WHENCE WEE LEARNE 1. Seeing our mansion place is not here but as Isai sayeth our age departeth and is removed from vs as a shepheards tent and wee must depart our selues at last and as the Apostle subjoyneth then come to judgement Therefore the rememberance of our departure should ever bee before our eyes and a daylie preparation for the same should ever be our practise praying with Moses Lord teach vs to number our dayes that wee may applye our heartes vnto wisedome acknowledging this only to be true wisedome to worke out the worke of our owne salvation in feare and in trembling therefore sayeth one Mors tibi semper sit in tua cogitatione quia ea semper est in tui expectatione Which moved Abraham to make a buriall place his first possession in the promised land and Ioseph of Arimathea to haue his tombe in his garden of pleasure Nothing being more powerfull than this daylie rememberance to kill sin quell pryd quench concupiscence convince auarice confound luxurie abate vaine-glorie and weane our hearts from all worldlie vanitie and therefore this having bene ever the godlies Arithmeticke the Saincts Geometrie and the Christians Philosophie Seeing we must depart from this world then let not our soules bee insnared and intangled with the loue of the world let vs eschew the serpents curse to bee still cleaving to the dust of the earth or with Esau to content with the fatte of the same let vs not bee so base as to be filii terrae onlie earth wormes who are borne anew to be children to God citizens of Heaven but in tyme separate our selues in affection therefra vsing the same as if wee vsed it not that our separation by dissolution therefra may bee the fruition of a better inheritance and considering that a little earth must once containe whom the whole earth can not content Seeing we must depart from hence and that wee know not how soone as the Lord sayde vnto Abraham Exi de terra tua we be in lykemanner charged to goe out of this earthlie tabarnacle let vs forecast with our selues and thinke of our after-estate which is not to bee for a short tyme but eternall for ever and therefore let vs be like that wise steward spoken of in the Gospell make friends to our selues with the mammon of iniquitie that when wee fayle wee may be receaved into everlasting habitations Prospice praemitte must bee the practise then of a prudent Christian that so he may know the reason of his cupio dissolvi to bee with the Apostle this confidence of his after-estate esse cum CHRISTO else dolefull will bee the sight of death lyke Iehues march be towards him when hee can onlie say this or worse with that heathen wretch Animula blandula vagula quae nunc abibis inloca And if it please the Lord in this lyfe to exercise vs with crosses or discontentments yet let vs not grudge with our lot but possesse our Soules with patience remember that our tyme of bearing the crosse after our Saviour is but short a tyme draweth neare wherein wee shall depart from them they in lyke manner giue an eternall farewell to vs the Canaanite shal no more be in the land the rod of the wicked shall be no more vpon the backe of the righteous the godlie shall no more sowe in teares but it shal be sayd to the soule by her blessed Bryde-groome as wee haue in the Canticles Aryse my loue my faire one and come away for loe the winter is past the raine is over and gone The flowers appeare on the earth the tyme of singing of birds is come and the voyce of the turtle is heard in our Land Vespera quos flentes ducit sata sancta ferentes Fasciculis gravidos aurora reducet ovantes Secondly this Text intimateth vnto vs that death or this bodylie departure is common to Gods servants as well as to the wicked therefore sayeth old Simeon Now Lord let thy servant depart in peace and accordingly doeth the Psalmist inquire without any exception saying What man is hee that liveth and shall not see death for which cause wee see that this is ever the common clausule of that record of the lyues of all those worthies from Adam to Noah Gen. 5. and â—ee died Howsoever then that Abraham bee commended for fayth Isaac for pietie Iacob for integritie Ioseph for chastitie Moses for meeknesse Samuell for vprightnesse David for zeale Salomon for wisdome and Iob for patience c. yet deaths sythe mowed them all downe as grasse and they slept with their Fathers The reasons of which the Lords doing are 1. For the manifestation of his trueth in that threatening of Adam and all his posteritie Dust thou art and to dust thou shalt returne 2. For declaration of his power 1. over sinne which brought in death wherein Gods wonderfull power is seene that hee maketh death which sinne brought in vtterlie to abolish sinne which bred and brought in the same so that thereof it may bee sayde Filia devoravit matrem and that sinne which in vs grace maketh moribundum death killeth out-right and maketh it to bee
mortâ—um the brood of this viper gnawing foorth so the wombe which hatched the same and Goliah's sword cutting off as it were his owne head Next hereby the Lord declareth his power over death as well as formerlie over sinne by death that altho death seeme so to prevaile over the Godlie as to turne their bodies into dust and to haue them surelie laid fast in his strong holde of the graue yet as Potiphars wyfe catched onlie and kept the vpper garment of Ioseph but himselfe went free and thereafter being advanced was royallie arrayed even so death layeth holde or elie on the garment whereof wee must bee vncloathed before our better part get free or that wee bee gloriouslie arrayed in that place of heavenlie advancement As also the power of our good GOD shall appeare yet more wonderfull when in the resurrection death and the graue shall render vp the bodies of his elect as being onlie there Depositum and as the Apostle sayeth that which was sowne in corruption and weaknesse shall aryse in incorruption in glorie and in strength And 4. This is done by the Lord for working a conformitie of the members with their head CHRIST IESVS that as he tasted of death and thereby entred into lyfe eternall so must they in lykemanner And last as Saynct Augustine sayth It is ad certamen and that by the strugling with the feare thereof and overcomming the same the strength and power of fayth may appeare the fortitude of patience and the victorie of the Godlie thereby may be the more compleet and glorious Therefore sayth that holie Ancient Si enim parva virtus esset fidei quae perdilectionem operatur mortis metum vincere non esset tanta martyrum gloria nec diceret Dominus majorem hac charitateÌ„ nemo habet quam ut animam suam ponat pro amicis suis nequaquaÌ„ ergo pro justitia in morte subeunda vel contemnenda landaretur praecipua patientia si mortis non esset magna multumque dura molestia cujus timorem qui vincit ex fide magnaÌ„ ipsius fidei comparat gloriam justamque mercedem The third thing which we haue to consider in this Text is how the death of Gods servants is called as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth vnto vs to wit that the same is a dimission from servitude or captivitie or a departure out of prison This prison being the bodie the doore whereof by death is opened that the soule may goe free and as Noah's doue returned to him who sent her foorth with an oliue branch in her bill so the spirit of man which came from God may returne as sayeth Ecclesiastes vnto God that gaue it Mors ergo obstretricatur animae Death then is but the midwyfe to the soule and as our first birth brought vs out of the prison of the wombe and our second out of nature and sinne so this third and last birth by death shall bring vs perfectlie the soule out of the prison of the bodie and the whole man out of the prison of all worldlie miserie the pangues of death-being but the showers or throwes of the bodies travelling before the foules deliverie and our sicklie groanes and dead rattle at last beeing but the sound of the jaylours key as it was opening the prison doore Death doeth then to the Godlie as GIDEON and his souldiours did to their earthen pitchers wherein the burning lamps were inclosed and as it were imprisoned their earthen pitcher is broken that the lampe of their soule may bee at libertie and shyne more brightlie in Glorie or as the fyre of that fornace wherein the three children were casten did onelie burne the fetters wherwith they wer bound without harming themselues even so death bursteth onelie that bond of naturall lyfe whereby the soule bodie are tyed together here in miserie but can not bereaue vs of our true lyfe eyther in Christ of grace or with Christ of glorie As Pharao's Butler then was glad at the ende of the three dayes to goâ— out of prison and comfortable was the incomming of the jaylour to him for his liberation so wheâ— the few and evill dayes of the pilgrimage and the imprisoment of the Lords servaÌ„ts in their bodies is at an ende O how joyfull is the comming of the messenger of death vnto them for as the wicked man dying may say vnto death as Ahab sayd to Eliah Hast thou found mee O myne enemie and trembleth lyke Felix at the hearing of the same so on the contrarie as Adoniah sayde to Ionathan the sonne of Abiather Come in for thou art a valiant man and bringest good tydings And as David in lyke manner sayde of Ahimaaz that hee was a good man and brought good tydings with him so death is a good messenger to them and bringeth good tydings with him even as the Angell sayde to the sheepheards at CHRISTS birth Tydings of great joye to wit that their soules are to be fred from all earthlie miserie and to enter into eternall joy and that as the blessed of the Lord they shall rest from their labours and their workes follow them Therefore as Laban welcomed Abrham's servant and sayd Come in thou blessed of the Lord even so the Godlie may justlie welcome death and invite him as it were to come in the curse and course whereof to them is turned to a blessing Seeing therefore the death of the Godlie is a freedome and delyverie out of prison and captivitie we see how farre we should be from the loue of this lyfe being the tyme onelie of such a painfull imprisonment such a languishing labour an Egyptian boÌ„dage a Babylonish captivitie a woful exile a stormy seavoyage a weariesome pilgrimage a dangerous warrefare fraile it selfe and having an hourlie and circular necessitie of such frayle things to support the pillars thereof whose foundation is in the dust which is nourished by dust and in ende the honour vigour whereof must be laide in the dust involved in a world of vanities and wrapped about with a cloud of vexations carnall lusts thornie cares and domesticke discontentments Satan â—empting without corruption betraying within the conscience stinging pleasures alluring feares affrighting adversitie fretting prosperitie flattering sickenesse assaulting and death ever at last as a burreau attending our execution besides who can recount the losses and crosses the cares and calamities disquyetings discontentments with the miseries mutabilities that are incident to this mortall and momentarie lyfe rightlie therefore compared to grasse which withereth a flowre which fadeth a buble or water bell which breaketh smoke which evanisheth a weavers shittle which passeth a traveller who posteth the fatte of lambes which consumeth a shepheards tent which fâ—itteth a fraile ship which floateth a dreame without soliditie a thought for celeritie a hyrelings tyme for miserie and in a word meere and onlie vanitie Wherein to be then is not to liue but to be daylie dying thoughts
themselues from the order of His Divine Direction they fall into the order of His Chastisement and whyle they withdrawe themselues from the bountie of His Mercie they fall into the Severitie of His Iustice and whyle they will not honour Him by well-doing they are forced to honour Him by suffering evill whyle they will not willingly bee subject by obeying His Commandementes they are forced agaynst their wills to bee subject by suffering Tormentes Hence sayeth holie AUGUSTINE No man's sinne doeth eyther hurt thee O LORD or disturbe the order of thy Governement first or last Let no man therefore blame GOD for his sinnes His Holinesse is such as hath bene showne that Hee can haue no hand in the procuring of sinne IAM j. 13.14.15 Let no man say when he is tempted I am tempted of GOD for GOD can not bee tempted with evill neyther tempteth Hee anie man But everie man is tempted when hee is drawne away of his owne lust and entysed Then when lust hath conceaved it bringeth foorth sinne and sinne when it is finished bringeth foorth death Let vs therefore smyte our owne breastes and rent our owne heartes our destruction is of our selues wee conceaue and bring foorth this wicked brood ISAI lix 4 Consent not sayeth AUâ—USTINE to thy lust it hath not whereof to conceaue but of thee Hast thou consented Thou hast as it were lyen with it in thy heart If thy coÌ„cupiscence arise deny thy selfe to it followe it not When lust hath conceaved it bringeth foorth sinne and sinne finished bringeth death Bee not therefore drawne awaye with thy lust denye thy selfe vnto it followe it not it is vnlawfull it is licencious it is filthie it turneth thee away from GOD. Giue not the imbracing of consent lest thou bewayle the wofull brood thereof The Devill indeede concurreth powerfullie and therefore absolutelie is called the Tempter MATH iv 2 1. THESS iij. 5 1. COR. vij 5. ACT. iij. 3 Yet it may bee his hand is not so oft and so much in our falls as wee thinke NAZIANZ Why cast wee all the fault vpon our enemie since our owne wickednesse giveth him strength Blame thy selfe whollie or chiefelie for thy fire is the Devil's flame The Devill can not cast downe the will hee can but prepare the bayte and hooke and so allure and entyse but not force and compell If a man consent not hee can doe nothing Therefore sayde hee to our Saviour MATTH iv 3 LUKE iv 3 Command these stones c. Cast thy selfe downe c. If thou wilt fall downe c. all wordes of sollistation and provocation as Hieron marketh Much lesse can th'allurement of the creature cast vs down which is but a trap for the feete of the foolish Excellentlie sayeth Ambr. to this purpose Our danger is chiefelie from our selues not from anie thing without within is the adversarie within the author of our errour Thou thy selfe art the cause of thy impietie thou thy selfe art the leader vnto and the kindler of thy crymes Why labourest thou to excuse thy falls by accusing of another O that thou wouldest not dryue and cast thy selfe headlongs c. And thus much concerning the second branch of HOLINESSE as it belongeth to the Lord in His wayes Nowe let vs come to the third and speake of HOLINESSE as it belongeth vnto Him in respect of those that serue Him HOLINESSE belongeth to GOD in respect of all that pertayne vnto Him but especiallie in respect of Men and amongst these chiefelie in respect of the PRIEST and High PRIEST All this worlde is as it were The Temple of His DEITIE consecrated to His worship sanctified by His presence and filled with his glorie ISAI vj. 3 Everie-where as it were wee may see Him present and ever as in His presence should walke in it as in an holie Temple worshipping praysing and blessing Him for in His Temple doeth everie one speake of His Glorie PSAL. xxix 9 Even the senselesse creatures prayse and blesse Him because so much as in them lyeth they excite to this duetie such as haue reason by their representation of the Divine perfections Heerein their goodnesse and chiefe vse standeth and for it they were chiefelie made Hence the creatures are called the Proclaymers and Witnesses of the DEITIE whose voyce is heard and vnderstood everie-where PSAL. xix 1.2.3 ACT. xiv 17 The spirites of Men are yet more properlie His Temple His presence in them is more illustrious than in thinges bodilie and they may come to Him and be joyned to Him more excellentlie than those there is no soule which is not more capable of Him than the whole worlde besides therefore the Fathers Nyssen and Chrysost. marke that GOD proceeded to the making of Man as it were with deliberation and drew as it were before-hand his portraiture by His word showing what a one hee should bee and according to what lyknesse and for what ende Genes 1.26 Hee is more especiallie sanctified vnto His Divine worship and inhabitation than al things bodilie that converting himselfe within to his indweller hee may converse with GOD worship and adore Him Hee alone and the Angelicall Spirites may knowe and loue Him which is true Holinesse whereby Hee dwelleth in them and they become His Temple much more happie and sublime than all this bodilie worlde which is not sensible of His presence This Knowledge and Loue vnite them vnto Him by a vitall band thereby they are made partakers of His Divine Nature 2. PET. 1.4 Yea and thereby are changed in Him whome they knowe and loue and become one Spirit with Him 1. COR. 6.17 So in them is requyred a more speciall Holinesse Hence though Man receaved manie rich and costlie endewmentes from his Maker in the day of his creation yet the jewell of greatest pryce and value was Holinesse The coloures wherewith GOD drew His Image and lykenesse in Man at the beginning were not bodilie but they were Puritie immunitie from perturbations blessednesse and an estate free of all evill With such Flowers did the Framer of His Image adorne our nature sayeth Nyssen This Image sayeth hee agayne was not adorned with purple nor did show foorth its dignitie by a Scepter or Diademe but in stead of purple was cloathed with vertue which is the most Royall Garment and for a Scepter had the blessednesse of Immortalitie and in stead of a Royall Crowne was adorned with the Crowne of Righteousnesse By all other his perfections accompanying Essence Lyfe Sense or Reason hee was indeede lyke his patterne more or lesse all these did in some degree and measure resemble that which in his Maker was entire perfect and infinite Yet the chiefest of all these compared to His Sanctitie were but the foote-steppes of His DEITIE This was the lyuelie Character of His Image Ephes. iv 24 By this one hee was nearer GOD than by them all This was the Soveraygne Qualitie vvherevnto all the rest did homage
thousandes saying with a loude voyce Worthie is the Lambe that was slayne to receaue power and riches and wisdome and strength and honour and glorie c. And as th'Apostle witnesseth 2. Cor. v. 8 being absent from the bodie they are present with the LORD And Phil. j. 23 his desire was to depart and to bee with CHRIST And expresslie Augustine sayeth Lib. 13. de Civitate Dei Cap. 8. In requie enim sunt animae piorum à corpore separatae impiorum autem poenas luunt donec istarum ad aeternam vitam illarum ad aeternam mortem quae secunda dicitur corpora reviviscant The soules of the Godlie sayeth hee being separated from the bodie are at rest and the souls of the wicked are punished vntill that tyme the bodies of the one bee awakened to aeternall lyfe and the bodies of the other to aeternall death which is called The second death The bodies then onlie of the Godlie doe sleepe in the dust of the earth The souls of men may haue and haue their owne actions without commerce with the bodies For in that the death of man is called a sleepe it evidentlie signifieth That the soules of men are not as the souls of other creatures who lose beeing with their bodies their death being no other than a destruction of both But as when the bodie sleepeth the soule will bee then thinking meditating and discoursing so when the bodie is lying asleepe in the graue the soule then is exercysing its owne heavenlie and spirituall functions That nowe then wee may knowe the nature of the death of the Godlie we haue to learne wherefore speciallie it is resembled to sleepe This appellation it getteth in Scripture is to testifie what good what happinesse the Godlie gayne by Death And to omit manie other resemblances betwixt them I will show it in this Even as a man all the day long wearied with toyle and travell when the night commeth laying aside all traffique of the world hee vncloatheth himselfe goeth to bed willingly yeelding to Nature where the senses beeing tyed vp by sleepe hee resteth from all his travels and sense of evill by which rest hee is more enabled agaynst his awakening for better exercyses as the Poët sayth of it Pectora duris Fessa ministeriis mulces reparasque labori So the Godlie when the night of death commeth or when death approacheth they lay aside all worldlie thinges and prepare themselues for it with Ezekiah they set their house in order knowing that they must die they yeeld to the God of Nature saying vnto them Returne yee children of men Psal. xc 3 They vncloathe their souls and put off their earthlie tabernacle Then their bodies are layde downe in the dust as in a sweete sleeping bed and as Iob sayeth as the waters fayle frrom the sea and the flood decayeth and dryeth vp So man lyeth downe and ryseth not till the Heavens bee no more they shall not awake nor bee raysed out of their sleepe Iob xiv 11.12 Where they are delivered from all cares all toyle and sense of evill wherevnto before they were subject and therin they are fitted and prepared for all Happinesse By this resemblance we may perceaue first that the death of the Godlie putteth an ende to all miseries For by it wee are delivered both à malo culpae and à malo poenae from sinne it selfe and from the punishment of sinne After death the Godlie doe not sinne anie more Howe great Happinesse this is may bee easilie vnderstood by that groaning petition vttered by the Apostle Rom. vij 24 O wretched man that I am who shall deliver mee from the bodie of this death By death they are delivered from it for he that is dead is fred froÌ„ sin Rom. 6.7 delivered froÌ„ the bondage of corruption into the glorious libertie of the sonnes of GOD Rom. viij â—1 Yea from all occasions and temptations to sinne Desiit peccare desiit jactari desiit miser esse He ceasseth to sinne or to bee tossed with anie winde of temptation to sinne In a word Hee ceasseth to bee miserable and therefore I sayde also that hee is fred à malo poenae In this lyfe man that is borne of a woman is of few dayes and full of trouble Iob xiv 1 And Salomon acknowledgeth That there is nothing vnder the sunne but trouble and vexation of spirit The bodie of man is morborum seminarium a seed-plot of all diseases No sooner yea before wee begin to bee borne wee begin to bee sicke Quis ille qui non aegrotat in hac vita Quis non longum languorem trahit nasci hic in corpore mortali incipere aegrotare est Aug. in Psal. cij ante med Who is hee sayeth hee that is not sicke in this lyfe Who is hee that languisheth not To begin to bee borne in this mortall bodie is to bee sicke The mynde and soule of man is subject vnto griefe and anguish which is an intollerable miserie David compareth it to arrowes Psal. xxxviij 2. For thyne arrowes sticke fast in mee and thy hand presseth me sore Consonant wherevnto is that of Iob Chap. xvj 13 His archers compasse me round about hee cleaveth my reynes asunder and doeth not spare And A wounded spirit sayd Salomon who can beare The sense of it made CHRIST Himselfe say My Soule is exceeding sorrowfull even vnto death Matth. xxvj 38 The estate of man is subject to Povertie and Want a grievous punishment for ridiculos homines facit the poore are the object of mockerie Salomon sayeth Prov. xiv 20 The poore is hated even of his owne neyghbour And Prov. xix 7 All the brethren of the poore doe hate him howe much more doe his friendes goe farre from him Hee persueth them with wordes yet they are wanting to him The name of man is subject to shame and contempt which even evill men abhorre more than death Saul did rather choose to fall on his owne sworde than to bee matter of sporte to his enemies The wicked at the day of Iudgement ere they endured the indignitie of this evill would rather that hills and mountayns should fall vpon them Yea besides to howe manie miseries daylie is man lyable to hunger thirst heate colde inaccommodation in dwelling much travell vaine hopes c. howe manie are his private crosses his publicke calamities and evils which wee bring vppon our selues injuries done to vs by others Yet when Death commeth it freeth vs of all these By Death wee lye still and are quyet wee sleepe and are at rest Iob iij. 13 And Blessed are the dead that die in the LORD they rest from their laboures Rev. xiv 13 Before Death come there can bee no perfect freedome from these evils for as Bernard speaketh Liberatio plena atque perfecta ante diem sepulturae esse non poterit quod maneat jugum gravè super filios Adam à die exitiuâ— de ventre matris ipsorum vsque in diem sepulturae in matrem omnium In
hac ergo die eripiam eum nempè justum inquit quando nihil jam vltra vel quod corpori vel quod animae faciat mundus habebit Ber◠Serm. 16. in Psal. xc A full and a perfect freedome before the day of our buriall there can not bee for there is a heavie yoake layde vpon the sonnes of Adam even from the tyme they come out of their mothers womb vntill the day of their buriall when they are receaved into the bowels of their common mother Then sayeth the LORD in that day I will deliver the just man when the world hath nothing more to doe eyther with his bodie or with his soule Wherevnto consonant are the wordes of Isidorus cited by Bernard O mors quam dulcis es miseris quam suavis es amarè viventibus quam jucunda es tristibus atque lugentibus O Death how sweet art thou to them that are in miserie how pleasant to those who liue in bitternesse how delectable to the sad and mournfull For truelie of Death wee may say Pon it finem omnibus malis in hac vita dat terminum malis in hoc saeculo adimit omnem calamitatem Mors prebet terminum hominibus in tribulationibus in hoc mundo It putteth sayeth hee an ende to all evils in this lyfe a period to all miseries that fall out in this tyme it taketh away all calamitie and maketh an ende to all troubles which befall men in this lyfe Hee doeth therefore heerevpon conclude Sed heu exspectata mors tardè venit But alace sayeth hee long looked for and much desired Death commeth slowlie No marvell a Christian sayde so since Cicero an Ethnicke Lib. 1. Tusc. quaest could say Pro dii immortales quam illud verè jucundum hominibus esse debet quo confecto nulla reliqua cura nulla solicitudo futura sit That is O you immortall gods how sweet and pleasant should that bee to men which once being brought to passe there shall bee no more care nor anxietie The next Happinesse included in this that it is called a sleepe is That heereby wee are fitted and prepared for heavenlie Happinesse By Death there is a preparation made for our change to the enjoying of aeternall Felicitie whence it is called by BERNARD Ianua vitae initium refrigerii sancti montis scala ingressus in locum tabernaculi admirabilis quod fixit Dominus non homo Bern. Serm. on the 19 verse of the 5 chapter of IOB The doore of lyfe the beginning of our refreshing the ladder whereby wee goe vp to the holie mountayne an entrie vnto the place of that admirable Tabernacle which the LORD Himselfe made and not man What sleepe then is lyke to this Sleepe and what Sleepe more to bee desired than IT were not the Bed wherein IT is enjoyed seemeth to lessen all the former happinesse For it is sayde by the Angell They sleepe in the dust of the earth The rememberance indeede of this Bed wherein man must take his last sleepe deoth teach man Humilitie and Sobrietie since as he was made of the dust to dust he must returne againe The Graue must be his House he must make his bed in darknesse Hee must say to corruption Thou art my father to the worme Thou art my mother and my sister IOB xvij 13.14 Yet it doeth nothing derogate from the happinesse of Death For first albeit it seeme base to lye in the dust of the earth yet it is the common onlie recept appoynted by GOD to receaue our bodies in our passage to Heaven Neyther is there anie other place for our bodilie rest alotted vntill our finall awakening Dust sayeth the LORD thou art and to dust thou shalt returne GEN. iij. 19 And therefore Quis quaeri potest se in ea conditione esse in qua nemo non est SEN. Epist. 30. Who can complayne of that estate wherein all men are alyke with him Next Of all Beds a man can lye downe into it is the most kyndlie Bed For the earth is mater omnium nostrum And when wee are layde downe in IT wee are but in the bosome of our common mother who will bring vs foorth agayne into another vvorlde in regarde whereof the Resurrection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration MATTH xix 28 Thirdlie IT is of all Beds the onlie Bed of Rest wherein man most securelie sleepeth Of all other Beds everie man in some sort may complayne with IOS When I say My bed shall comfort mee my couch shall ease my complaynt then Thou scarrest mee with dreames and terrifiest mee through visions IOB vij 13.14 For great travell is created for everie man and an heavie yoake is vpon the sonnes of Adam from the day that they goe out of their mothers wombe till the day that they returne to the mother of all thinges ECCL xl 1 No quyet anie where in the interveaning tyme but then they shall enter into their peace they shall rest in their Beds ISAI lvij 2 Fourthlie IT is a Bed perfumed with the most costlie Perfume in the worlde Wee reade PROV vij 17 that the harlot had perfumed her bed with myrrhe aloës and cynamom but it was a bed of whoredome and wickednesse This Bed is a Bed of Holinesse sanctified by the buriall of CHRIST IESVS For as Hee died on the Crosse for vs so lykewyse Hee would bee buried that by the touch of his most holie Flesh our buriall might bee sanctified Fiftlie IT is of all sortes of Beds most honourable herefore it is written of Cyrus in Zenophon that hee sayd to his sonnes When I am dead lay not my bodie in golde nor silver or anie thing else but with all haste lay it down in the earth For what is more blessed than to bee mixt there-with which not onlie breedeth all good and pleasant thinges but also nowrisheth and cherisheth the same And lastlie The second Comfort in this Text suddenlie ensuing taketh away all matter of disheartening For they shall not lye in the dust for ever For as one sayeth well Est somnus quidem diuturnior solito non diutius tamen quam ad CHRISTI novissimum adventum duraturus that is It is a sleepe longer than other ordinarie sleepes yet not to last longer than the second comming of CHRIST IESVS For they shall bee awakened to enjoye an happie estate even Ever-lasting Lyfe The knowledge of this estate after death and long sleepe wherein the bodies doe lye it bringeth without all mixture of sorrow vnexpressable comfort First that man shall be awakened out of this long sleepe heere is a singular comfort but to bee awakened to everlasting lyfe it is the hight of all Comfortes Shall awake to everlasting lyfe this is all one with this their bodies shall be raysed againe out of their graues and after they are vnited with their soules shall obtayne everlasting Lyfe This doctrine of the resurrectione of bodies is onlie revealed in the word of GOD. It is to all
Elijah Remember that storie registrated by Ambrose de off lib. 1. cap· 41. of Sixtus Bishop of Rome and Laurens his Deacon who seeing his Bishop going to Martyrdome weeping said Quô progrederis sine filio pater Quô sacerdos sine diacono properas nunquam sacrificium sine ministro offerre consueveras quid in me displicuit pater num degenerem probasti experire certè vtrum idoneum ministrum elegeris cui commisisti Dominici sanguinis dispensationem cui consummandorum consortium sacramentorum huic consortium sanguinis negas c. That is Father whither doest thou goe without thy sonne O thou my priest whither hastenest thou without mee thy Deacon it was not hitherto thy custome to offer sacrifice without thy helper what is there in mee nowe hath displeased thee hast thou found mee faynte hearted essay mee yet whether or no thou madest choice of a fit helper for thee to whom thou diddest commit the dispensation of CHRISTS blood and whose societie thou refusedst not in performing the holie Sacramentes why wilt thou denye his fellowship in shedding of his blood with thee To whom Sixtus replyed Non ego te fili derelinquo aut desero sed majora tibi debentur certamina nos quasi senes levioris pugnae cursum recepimus te quasi juvenem manet gloriâ—sior de tyranno triumphus mox venies flere desiste post triduum me sequeris that is O my sonne I doe not vtterlie forsake thee there are greater conflictes abyding thee we as olde men haue vndergon lesser skirmisses to thee as to a young man abydeth over this Tyrant a more glorious triumph Thou shalt come shortlie cease therefore to weepe For within three dayes thou shalt follow mee How often in lyke manner before his departure did hee thus comfort vs yea if hee were nowe speaking to you would hee not say I doe not leaue you succourlesse but as I haue foughten cowragiouslie my fight so follow my example the tyme you haue to abyde behinde mee is but short your Victorie shall be great and your triumph glorious and where I am as a starre in the firmament you also shall bee there as brightnesse shyning with mee in Glorie And as for you his Kinsmen and Friends let the dayes of your mourning and weeping haue an ende Non amisistis sed praemisistis you haue not lost him hee is but gone before you You had his travelles while hee lived let him now enjoy his rest the ende of his travelles I may say to you as Calvine in a case not vnlyke to this sayde to a friend Ideo DEVS sustulit quia illi è mundo emigrare hac orbitate vel te humiliari vel tuam patientiam probari vtile erat Epist. 19. GOD therefore tooke him away because to him to flit out of this world and to you by lacke of him your parent eyther to humble you or to trye your patience it was alwayes profitable Neyther hath hee left you comfortlesse for there bee few of you but enjoyeth some reall testimonies of his loue and favour For never was anie parent more affectionate to his children than he to his respected friends You haue also in his place a sonne worthie of such a father in vertue and pietie tracing his steppes whom if you duelie honour his worth and affection shall supplie much the losse of such a father And lastlie let vs all not onlie cease to mourne for him but also cease to fret at death since such vtilitie shee bringeth to the godlie and let our murmuring against death bee turned to an endevouring to liue a godlie lyfe that living well wee may die well For bona mors justi propter requiem melior propter novitatem optima propter securitatem the death of the just man is good for his enjoyed rest better for his newenesse of lyfe and best of all for that safetie and securitie hee is put into The LORD then grant that wee all may liue the lyfe of the righteous whereby we may die the death of the righteous that sleeping with them in the dust of the earth with them also wee may bee awakened to everlasting Lyfe through IESUS CHRIST AMEN Some Letters or Epistles with some other Monuments concerning the godlie entrie of PATRICKE FORBES of CORSE to the Bishopricke of ABERDENE and His happie Governement and blessed departure to Coelestiall joye Letter of King IAMES of Glorious Memorie King of GREAT BRITANE FRANCE and IRELAND c. To the Arch-bishops and Bishops of SCOTLAND IAMES REX RIght Reverend Fathers in GOD Right trustie and well-beloved Counsellours and Reverend Fathers in GOD our trustie and well-beloved wee greet you well The Bishopricke of Aberdene beeing now voyde by decease of the late Bishop and wee being sufficientlie perswaded as well of the Learning Gravitie Wisdome and true Godlinesse of PATRICKE FORBES of CORSE enhabling him duelie to exercise and discharge the Calling of a Bishop as of the great and earnest desire of our best affected Subjects of that Diocesse to haue him established their Ordinarie as was well witnessed by their expression thereof at the last vacancie of the sayd Sea We haue therefore made speciall choyse of the sayd PATRICKE to bee thereto preferred Requyring you for the more speedie and solemne performance thereof to cause forme and haste vnto vs such Writs as wee are to signe for that effect and in everie other thing appertayning therevnto to proceed according to the Ordinance of the late Act made in our last Parliament anent the election of Arch-bishops and Bishops Which not doubting but yee will preciselie performe wee bid you Farewell At New-market the xxvij of Ianuarie 1618. The inscription vpon the backe of the Letter To the Right Reverend Fathers in GOD our right trustie and well-beloved Counsellours And to the Reverend Fathers in GOD our trustie and well-beloved the Arch-bishops and Bishops of our Kingdome of SCOTLAND Letter of the Arch-bishops and Bishops of SCOTLAND To the Laird of CORSE To our verie Reverend and loving Brother the Laird of CORSE RIght Reverend and loving Brother his Majestie having made choyse of you before all others to the Bishopricke of Aberdene and signified the same by his Letters vnto vs which you shall receaue herewith inclosed we could doe no lesse than to impart it vnto you witnesse the joy of our hearts for this his Majestie 's resolution Not so much for the favour and respect wee perceaue carried by his M. to your selfe though that both with you and vs should bee of no little account as that wee fore-see the great profit that is to redound to the Church of GOD by this your Advancement Others doe interpret according to their myndes that these Places are Places of Honour and ease and for that respect desired But wee who haue had the experience of so manie years service know that the care burthen goeth farre beyond either Commoditie or Honour And were it not for GOD'S Service and the vpholde of His
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