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
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
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
away from them And on the contrarie miserable and mad fooles are they who haue set their heartes vpon worldlie thinges and are vnited vnto them by affection For first they shall shortlie be divided or separated from these things Next that separation shall procure more griefe to them nor ever they had delight or contentment by enjoying these evanishing trifles And thirdlie which is worst of all in that dreadfull judgement which followeth after death they shall be condemned to everlasting torments for the inordinate loue which they carried to them Bernard sayeth verie wittilie that the death of the wicked man is evill in respect of the losse of worldlie things worse in respect of the vnhappie separation of his bodie from the soule and worst of all because of that double torment or vexation of the worme and of the fire Moreover the indissolubilitie aeternitie of that vnion which the Godlie haue with Christ maketh the vnion which they haue amongst themselues perpetuall and indissoluble by death They are louelie and pleasant in their lyues as David in his mourning Song sayd of Saul and Ionathan and in death they are not divided For although some of the members of Christs bodie be called out from this lyfe before others yet they remaine still vnited to one head and consequentlie are still vnited amongst themselues and albeit they be locallie separated for a tyme yet they shall shortlie meet together in their Fathers house and shall joyfullie sing for ever that Song of DAVID Beholde how good and how pleasant a thing it is for Brethren to dwell together in vnitie Yee then who are vnited vnto Christ by a true and lyuelie fayth be carefull by your godlie admonitions and good example to make these whom yee tenderlie affect to be participant of the same vnion Fot if yee effectuate this neyther death nor judgement nor anie other thing shall divide you But if it be otherwayes death and that judgement which followeth thereafter shall so divide you that yee shall never haue a joyfull meeting together agayne For when Christ shall come to judge the world two women shall be grinding together the one shall be taken and the other left two men shall be in the field together the one shall be taken the other left yea of two which shall be in one bed one shall be taken and the other left But what if they be both left and condemned to Hel fire shall they haue anie comfortable societie or fellowship together No. For as in Hell there is fire without light night without rest and death without an ende so there is companie without comfort yea those who were companions in sinne when they meet together there they salute each other with mutuall execrations and curse the day that ever they saw other Secondlie consider for your vse how sweete an effect this our vnion with Christ produceth seeing by vertue of it we spirituallie liue both in death and after death If lyfe be so sweet as we commonlie say if this mortal yea this momeÌ„tanie life be so much esteemed by vs as that a man will giue skin for skin and all that he hath for his lyfe how much should we esteeme and affect this spirituall lyfe and that blessed vnion with Christ by vertue whereof it is begun and also conserved in vs vnto all aeternitie HORMISDAS the Persian as I shew you before thought little of all the glorie and statelinesse of Rome and that because he perceaved that men were mortall there as well as in other cities of the world O but if GOD had given him grace to enter by fayth into that heavenly HierusaleÌ„ the Citie of the living God and if the eyes of his vnderstaÌ„ding had bene enlightened that he might haue known what is the hope of our calling and the riches of the glorie of GODS inheritance in the Saincts that is if he had known that GOD the Father of our LORD IESVS CHRIST according to his aboundant mercie hath begotten all these who are trueâ—lie and indeed citizens of this Citie in spem vivam vnto a lyuelie hope that is in spem vitae vnto the hope of lyfe as Ierome expoundeth it or in spem vitae aeternâ— vnto the hope of aeternall lyfe as Augustine readeth it and to an inheritance incorruptible and vndefiled and which fadeth not away reserved in Heaven for vs if he I say had knowne this singular praerogatiue of the citizens of heavenlie Hierusalem he would haue thought the glorie of Rome and of all other cities in the world to be basenesse in comparison of it and would haue sayd with DAVID Glorious thinges are spoken of thee O Citie of GOD or as he sayeth in another place Mount Sion is beautifull for situation and the joye of the whole earth Thirdly obserue I pray you how sweet and comfortable a thing it is to the Godlie in the houre of death to consider that they are in Christ and that the vnion which they haue with Christ is perpetual and indissoluble How comfortablie and joyfullie may the faythfull servant of Christ then say There is no condemnation to them which are in Christ I am now dying neverthelesse I liue yet not I but Christ liveth in me in Christ my Saviour I haue boldnesse and accesse vnto the Throne of Grace with confidence by the fayth of him O how excellent and happie a thing it is to a man then to haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse with God to speake what he pleaseth and to propound all his sutes to say Lord strengthen me against all my infirmities and my feares perfect thy strength in my weaknesse put an ende to all my miseries and my pains and enter not into judgement with thy servant LORD walke with mee in this valley of the shadowe of death that I may feare no evill Father I comend my spirit into thy hands Heare me speedilie O Lord my spirit faileth hide not thy face from me lest I be lyke vnto them that goe downe into the pit The wicked cannot haue this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this boldnesse of speaking to God when death approacheth They shall then finde how true that saying of our Saviour is Sine me nihil potestis facere Without me ye can do nothing For they may well in that houre cry Miserere with their lips and say Lord let thy servant depart in peace but their heart shall contradict them and tell them that there is no peace to the wicked I come now to the consideration of that blessednesse or happinesse which is here attributed to these who die in the Lord in the handling whereof I intend not to fall out in a Theologicall discourse concerning that most noble and divine operation of our soule wherein our Summum bonuÌ„ consisteth I meane the vision and fruition of the glorious countenance of GOD nor yet to trouble you
which this Text offereth to our consideration is the reason of this wish of olde Simeon or what it is that maketh the death of the godlie to bee peaceable consequentlie so appetible to wit even the sight of the Lords Salvation for so calleth hee CHRIST and which word in the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as much as that hee is the author yea the verie treasurie and store-house where in all salvation is contayned as hee is lykewyse called so by the Prophet Isai. 52.10 and so clearlie distinguished from all others who in Scripture were styled by the name of Saviours Neyther is it that wee must thinke that a corporall sight heere is onelie meant for that was common but that with the eye of fayth also which is speciall and proper onelie to the elect hee sawe this blessed Babe to bee that salvation preordayned and appoynted by the LORD promised and now sent in the flesh for the redemption of mankynd Whence wee obserue In that it is formerlie sayde that this just and devote man Simeon wayted for the consolation of Israell had it revealed vnto him by the holy Ghost that before hee sawe death hee should see the LORD' 's Anoynted and now that his longing is satisfied and that promise which was made vnto him as hee confesseth is fulfilled wee see that as the Godlie hunger and thirst speciallie after spirituall things so they are ever heard in their Godlie desires and in such things that concerne their salvation therefore as in Davids words doubtlesse hee had sayde before O Lord I haue longed for thy salvation yea my soule faynteth for the same when wilt thou comfort mee and with the holie Patriarches as the Apostle showeth as hee had embraced the promise thereof spirituallie which was made vnto him there anent so now at last wee see hee getteth him who was promised to embrace in his armes corporallie and accordinglie acknowledgeth joyfullie that his eyes now did see the Lords salvation And so the Lords promise is performed his longing satisfied and his wayting accomplished Let vs then onelie with olde Simeon wayte patientlie and constantlie for his consolations rest assured that he is myndfull of vs and his owne promises and in his owne good fitte tyme will come vnto vs for our joye and will make no tarrying 2. Wee see the ground or cause of a peaceable and comfortable death to wit a preceeding sight of the Lords salvation which hee hath decreed to bee by the Sonne of his loue CHRIST IESUS and for whose sake and merit of his death hee hath admitted such of mankynd to lyfe as hee hath elected for the manifestation of the ritches and glorie of his grace This therefore is the right arte of dying well to get true fayth and to fix the eye thereof as the people in the wildernesse did vpon that true brasen Serpent CHRIST IESUS the Lord of lyfe Incorporate thy selfe in him then and there shal be no condemnation to them that are in CHRIST Wrap thy selfe in his righteousnesse and it shall bee lyke Elias mantle which devyded the waters of Iordan cleaue thereby to his crosse and it shall be lyke that tree that made the waters of Marah sweet or Moses rod which made a safe passage to Israell thorow the red sea Set the Arke of the Covenant in these waters and from the desert of this world thou shalt haue a patent and pleasant path to that heavenlie Canaan yea tho stones were flinging about thy eares to braine thee as was done to that protomartyr Steven yet looking vp with the eye of fayth getting a sight of IESUS CHRIST standing at the right hand of his Father readie to receaue thee thy departure shall bee most calme and comfortable and thy sinnes being silenced by him who is this salvation spoken of thou shalt heare nothing but the sweet voyce of that blood of sprinkling which speaketh better things nor the blood of Abell and dying as it were in the armes of thy Lord As Iacob sawe with joye of heart the chariots that Ioseph sent for him for his transportation so shalt thou see the glorious and blessed Angels sent for thee and thy good workes following thee the one to guyde thee and surrender their charge the other to gladden thee and receaue their reward 3. As wee see what is the ground of the peaceable death of the Godlie so on the contrarie wee may perceaue what is the cause of the terrour of death in the wicked and that the memorie thereof so much tormenteth them before the tyme that as Pharao did to Moses they bid it goe packing out of their sight even this is the cause thereof that being blinded by Satan all the dayes of their lyfe in committing sinne never once looking with a tearing eye of true repentance vpon them therefore in death they never get a sight of this salvation of the Lords nor haue they anie assurance that hee who is the Saviour of the world shall bee a Saviour to them but on the contrarie then they finde that hee who was their Tempter beginneth to bee their Tormenter then they begin to heare the clamours of their accusing conscience to see the vglie shape of their sinfull soules the dreadfull aspect of their haynous sinnes the wrathfull face of the angrie Iudge Heaven closed aboue to debarre them as Adam was from the tree of lyfe and hell opened beneath to swallow them as the earth was to swallow vp Korah then they beginne to feele the approaching flames of that infernall fyre paynfullie to scorch them the worme that never dieth drawing neare to guawe them the wrath of GOD that never shall bee appeased most furious to astonish them and the infernall fiendes who attende to terrifie and cruellie to torture them In which wofull estate to hyde themselues is impossible to avoyde these miseries inevitable and to endure them intollerable Hence the sting of death shall torment them the rememberance of judgement perplexe them the gulfe of despare without hope or helpe swallowe them and the apprehension of eternitie in easelesse endlesse payne confound them O! who can then expresse their sad sorrow for sinnes past their agonizing anguish for miserie present and their trembling terrours for the tormentes to come being justlie thus served as they haue deserved and finding at the dolefull parting of the sinfull soule from the wretched bodie whose meeting agayne and re-uniting to be a faggot in hell fire shall be much more dolefull and dolorous no comfort from Heaven nor earth the Creator nor the creature but matter of confusion The ground of all which deepe distresse beeing this Because the soule with olde Simeon here can get no sight of the LORDS Salvation 4. Wee see here a neare and cleare way howe to contemne all earthlie and worldlie thinges the bewitching loue whereof hath made manie to make ship-wracke of a good conscience and clogged their hearts so to the earth
Officâ—is Cap. 28. Certè vita potiùs mortali redonandum censuit DEVS illum mortuum quem Elisaei sepulobro illatum necessitas excusare videbatur quaÌ„ permittendum ut super sancti prophetae reliquâ—as humatus jaceret To the Truelie Honourable and vvorthie of Reverence Dr IOHN FORBES OF CORSE Rector of the Universitie of Aberdene and Professor of Divinitie in the same THe Carian Ladie in a statelie Frame Of richest matter with Dedalean Hands Caus'd build a Tombe to vindicate the Fame Of her deceassed Lord from Lethes sands So shall this Treatise to the world declare Thy Father's Honour and thy Filiall Care In it Characters of His matchlesse Worth Are to the Lyfe exprest in measur'd lynes And this ensueing piece is heere set foorth To bee the Usher to these great ingyns Whose quills are deeplie dyv'd in Cyrrha's Streame And so the fitter for this statelie Theame A Dolorous Expression of a wofull Breach made in our Church and Policie By the death of that Honourable Discreit and admirably gifted Prelate PATRICKE FORBES OF CORSE Late Bishop of Aberdene Chanceller and Restorer of the Universitie of the same and worthilie-one of his Majesties Privie Counsell c. Who vnder the hope of a Glorious Resurrection most chearfully layd downe his Tabernacle at his Palace in Aberdene the xxviij of March 1635. COnsider Sacred Nyne the cause why I doe weepe And in this time of publicke Griefe a doleful coÌ„sort keepe Stricke sad vpon your Lyrs Threnodicallie sing And let the torrent of your teares match your Castal'an Spring Send out your sighs with myne as Heralds of our woe To tell the world wee are injur'd by man-kynds ruethles Foe Whose hand alace hath spoyld our Countreys rarest gemme And slayne Minerva's Minion sprung from a statelie stemme Who can abstaine from Teares to see his Shryne enterr'd On whom the Lord with lib'rall hand so many Gifts coÌ„ferr'd And these in mercie were so seasoned with Grace That every eye saw him a man proportion'd for his place And which adorn'd him much and did inlarge his fame Hee clearly taught the wayes of God and walked in the same His thoughts converst with God his lips were Trueth her keys Authoritie and Courtesie were pincell'd in his eyes And what I ever thought my pen shall now proclaime Hee was the splendor of our Church and glorie of his Name Our soveraign Lord our Church our Schools publick Stat Doe all concurre through sense of losse for to condoll this fate For while hee liv'd his gifts were vsefull for them all But GOD for to afflict the earth by death did him recall Leaving his darling Church the Orphane of his care The world the relict of his worth this Sea an emptie Chaire Yet everie place retaynes Characters of his worth VVhich ravisht myndes did oft admire but no hand could set foorth Then Muse bee not asham'd sincerelie to confesse That thou will but obscure his worth if thou preasse to expresse This pearlesse Prelats praise in whoÌ„ we saw coÌ„bynd Minervas wit Apollo's tongue and Phineas zealous mynde An vnrelenting hope firme fayth and daring cowrage A Soule devote a lyfe vnstayn'd a kyndlie-manlie visage A will propense to good a just-divyded eare A marble breast well fortified against th' assaults of Feare A heart enricht with loue a mynde with deepe conceptions A tongue and pen replenished with ravishing expressions His wit vntyed all knots his cowrage overcame All incident difficulties Hee ever was the same But since my slow-plum'd Muse with her vnsassel'd phraises Can not amount the high extent of his deserved praises I will resigne this taske to some Maron'an pen Which can more fitlie celebrate this Quintessence of Men. Yet no Virgilâ—an quill can honour him so much As hee will dignifie the same his worthienesse was such Wherein I dare avow hee hath exceeded all That ever did possesse this Chaire I feare or ever shall But if that Sions Lord who treads vpon the Sphears Shal blesse this Church with such a Guide then I 'll recant my Fears And with a heart enlarg'd praise HIM while I haue breath Who only can fil vp the breach made by our Prelats death Of His Sepulchre IF halow'd Ashes can renowne a place If Relicts of rare Saincts procure respect If sacred Vessels of great gifts and grace Can viants hearts with deepest groanes affect Then none can looke vpon this Prelates Urne But with a due respect must sigh and mourne And for his worth preferre this sleeping rowme To Mausolus his much admired Tombe MASTER DAVID LINDSAY Person of Belhelvie and Moderator of the Presbyterie of ABERDENE AN ECLOG On the Death of the same Incomparable Prelate Written by the foresayd Master DAVID LINDSAY Person of BELHELVIE and Moderator of the Presbyterie of ABERDENE Compraehensor Viator C. SPeake Pastors of this Church with whom I once converst And tell mee whence your teares proceeds Are all your flocks disperst V. Is this our Prelates voyce whom wee enjoyde of late Is 't thy imparadized Soule that doeth condole our state Then giue triumphing ghosts can stoupe to thinges belowe And Condiscend th' afflicted case of Militants to know Wee will vnfolde the cause of our luxurious teares It 's thy translation from this Seat to the coelestiall sphears C. What doe yee grudge my state who haue made gayne by death V. No but lament our losse of thee with sorrow-sounding breath How can wee cease from teares when wee remember now The loving aspects of thy face the terrors of thy brow The first inlyf'd our hearts the nixt did guarde our sheepe Thy zeale thy wit thy actiue care did all in safetie keepe When thou our Center wast wee thy Circumference The Rod of Aaron blossom'd faire by thy wyse influence But now wee languish all our Halcyon dayes are ended And that most justlie wee confesse for happie tyme mispendeâ— Our hands were steel'd by thee thou clear'd our clowdie sight When any thing was out of frame thou joynted all things right The errant wilfull weake thou carefullie observ'd Whom thou reclaym'd constaain'd releiv'd thou all in peace preserv'd Our losse alace is gayne to the Ignatian brood Whose machinations thou forsaw whose practise thou withstood Since thou removedst hence they dare accoast our Flocks The wholesome seede that wee haue sowne there nociue darnell chocks Now at thy emptie Chayre wee stand amaz'd to see So great a Tropicke of our state so suddenlie to bee C. Wmquhill Commilitons why should yee thinke it strange To see a Church that 's militant subjected to a change For neyther tyme nor place is priviledg'd below A Church that wants parallaxes is in the heavens yee know And giue the tymes bee evill preserue your owne soules pure That which yee cannot rectifie with griefe of heart endure Let not your zeale disbend prooue faithfull in your places Communicete with no mans sinne set GOD before your faces Who will your paines at last remunerate in loue And place you with the rest of Saincts
despyse not the Poore when ye look vpon their base and contemptible worldlie estate but rather be readie to helpe them remembering this which the Spirit of God here telleth you That if they die in the Lord they shall one day bee participant of that same Kingdome that same Robe of immortalitie that same Banquet of Angels which yee looke for And therefore holie Augustine checking the disdaynfull and vncharitable carriage of the Rich towardes the Poore wittilie pithilie sayth vnto them Wherfore shall not the Poore eate with thee who shall one day reygne with thee Wherefore wilt thou not giue so much as thy olde Coat to him who shall one day receaue the Robe of immortalitie with thee How is he not worthie of thy Bread who hath obtayned one and the selfe-same Baptisme with thee or of the reliques of thy dishes who is with thee invited to the Banquet of Angels Be not prowde then of your worldlie prerogatiues neyther apprehend such distance or difference betwixt you and the Poore as yee doe The difference which these few worldlie thinges maketh betwixt you and them is but for a short tyme and in things of small moment the matters of greatest consequence God hath made coÌ„mon to rich and poore even the two best thinges that can befall men to wit grace glorie the two worst things to wit sinne and damnation and the two most dangerous things to wit death and judgement The Poore are not excluded from the first two more than the Rich neyther are the Rich exempted from the other two more than the Poore And as for the last two neyther Rich nor Poore can eschew them For it is appoynted vnto men once to die but after this the judgement Such like ye that are poore in this world and rich in faith possesse your soules in patience and bee not grieved because the Rich ye meet vnequall vpon the streets for ye shal meet equall with them aâ— the right Hand of the Iudge Yea if they be not rich towards God and as they are charged 1. TIM 6. rich in good works they shall meet verie vnequall with you in judgement for yee shall haue dominion over them in maâ—utinâ— illo in that morning of Resurrection when by the bright appearance of the Sunne of Righteousnesse these thinges which now are invisible during this night of ignorance shall be brought to light to wit the hid things of darknesse the secret counsels of the heart the mysteries of Gods providence in governing the world and the glorie happinesse and excellencie of the sonnes of God For although we be the sonnes of God yet it doeth not appeare what we shall be that is how happie glorious wee shall bee in the world to come But in that Day it shall appeare to all and the wicked shall see it with vnspeakable grief astonishment shal say of the godlie maÌ„ whom before they despised This was he whom we had sometyms in derision a proverbe of reproach we fools accounted his lyfe madnesse and his ende to be without honour How is he numbred amoÌ„gst the children of God! and his loâ— is amongst the Sayncts Secondlie I say all these who die in the estate of grace are happie whatsoever the cause of their death be that is whether they die as Martyrs for the Lord or as ordinary professors in the Lord. For first as for the matter it selfe although the Martyrs haue an eminent degree of glorie in HeaveÌ„ aboue manie others which the School-men by a barbarous word of their own devysing call aureolam martyrum yet neyther is Blessednesse immediatelie after death appoynted onelie for them even by the confession of our Adversaries nor yet is that wherein the glorie excellencie of martyrdome chiefelie consisteth altogether proper and peculiar to them but in some sort common to other Sayncts The dignitie and excellencie of martyrdom standeth in two things which as Bonaventur sayth doe make vp a compleat martyrdom First in a pious willingnesse or desire to vndergoe whatsoever tribulation yea death it selfe for the testimony of Christ if God should require it Secondlie in the goodnesse of the cause wherfore we suffer For Martyres non facit poena sed causa sayeth holie Augustine it is not the suffering but the cause of suffering which maketh the Martyr Now the cause of suffering is two-fold to wit Causa calamitatis the cause wherfore the calamitie coÌ„meth vpon the Martyr and Causa tolerantiae seu patientiae the cause wherefore he willinglie doeth vndergoe and endure it The dignitie and glorie of Martyrdome dependeth as much from the second as from the first and perhaps more For although a man be persecuted for a good cause that is for professioÌ„ of the trueth yet if the cause or motiue which maketh him to vndergoe persecution be bad perverse as for example If hee suffer onlie or chieflie that he may be praised or admired of men he sheddeth his blood in vayne as Ierome sayth Now to apply all this to the present purpose Manie who doe not actuallie suffer death for the cause of Christ haue in some sort both these two things wherein the glorie dignitie of Martyrdome chieflie consisteth to wit First a pious willingnesse or readinesse to suffer the losse of all things yea of lyfe it selfe for Christ's sake which is a thing so acceptable and gracious in the sight of God that Hee esteemeth this a kynd of dying for His sake And therefore Chrysostome wryting vpon these words ROM 8.36 For thy sake we are killed al the day long we are couÌ„ted as sheep for the slaughter sayeth that although we actually can die but once for the Lord's sake yet God hath granted this to vs that if wee bee readie or willing to die for Him we may by vertue of this our resolution and willingnesse die everie day for Him yea everie day we may die manie tymes for Him and so obtayne not one but manie crowns of Martyrdome herafter Secondlie as for the cause of the ordinarie sufferings of true Christians although in tyme of their troubles or distresses the evill or calamitie doth not always come vpon them for the Lord's sake yet it is for the Lords sake that they patientlie suffer it And wheÌ„ they die although we cannot say that they are put to death for the Lord's cause yet wee may say that they accept of death and suffer willinglie all the pains of it for the Lords cause to wit because it is the Lords will and because they long to bee with Him and consequentlie wee may even say in some sort that they die for the Lord. Hence it is that divers of the Fathers haue exteÌ„ded this glorious title of Martyrdome to those who died not for the cause of Christ as to the blessed Virgine to the penitent Thiefe yea in generall to all Sayncts Next as to the Apostles phrase although the particle
in the Lord be sometymes taken as all one with for the Lord yet in phrases lyke to this which the Apostle here vseth such as to be in Christ to abyde in Christ to sleepe in Christ or to bee asleepe in Him it is not so taken but onelie importeth the vnion of the faythfull with Christ or else the continuance of that vnion so that the restriction of this text to Martyrs who die for the Lord is violent and repugnant to the natiue or ordinary sense of the phrase But although it were not violent yet we would haue sufficient reason to reject it for phrases of sacred Scripture ought not to bee restricted nor yet extended beyond their ordinarie signification except vpon solid evident warrand or reason frō the analogie of fayth or from the Text it selfe But no such reason can be brought to proue that the Apostle is here speaking onelie of Martyrs as some of the most famous Popish wryters doe confesse yea the Iesuit Cornelius à Lapide speaking of these wryters who extend the words of this text to all the godlie sayeth that they interpret this text plenius planius more playnlie and more fullie And as for the judgement of the best most famous interpreters of this book we haue manie of them for vs to wit Ambrose Primasius Andreas Caesariensis Beda Richardus de Sancto-Victore Ioachim Abbas Coelius Pannonius c. yea so manie that scarce can our Adversaries name one of them who strictly precisely adhereth to their exposition To them we may adde other ancient wryters who haue spokē occasionally of this text as S. Augustine in his 20 booke De civit Dei cap. 9. although the Rhemists imagine that hee favoureth their glosse Bernard in diverse places of his workes and others Thirdly I say al these who die in th' estate of grace are blessed whatsoever their spiritual estate or cōdition be in the hour of death for if they be in Christ there is no cōdemnation to them yea they cānot come to condemnation but are alreadie passed from death vnto lyfe And if they being fred from sinne made the servants of God haue had their fruit here vnto holinesse what can follow hereafter but the ende everlasting lyfe How then can they be condemned after death to grievous and intollerable payns in Purgatorie or what may hinder their present admission and enterance into their Masters joy for al their sinnes are pardoned to them yea so pardoned that God will not remember them any more to punish them I know our adversaries doe speak and think farre otherways of the remission of sinnes whether they be mortall or veniall as they call them For first concerning the remission of mortall sinnes they too boldlie affirme that although the elect whē they are first reconciled to God or justified in Baptisme they get a plenarie or full remission not onlie of their sinnes but also of the whole punishment due vnto them yet if they sinne mortally afterwards vpon their repentance they are fred indeed frō eternall punishment but in lieu thereof they must endure temporall paynes these most grievous in Purgatorie if they doe not free themselues from them by voluntarie satisfaction or penall exercyses in this lyfe And this they labour to proue partlie because we finde in Scripture that God after hee hath pardoned the great and enormious offences of his servāts hath inflicted many tymes great temporall punishmēts vpon them in special vpon Moses Aaron David and others and partlie because the ancient Church observed a severe discipline towardes those who were relapse in mortall sinnes imposing vpon them long and paynfull exercyses of repentance which they stiled by the name of Satisfaction It is no strange thing with our Adversaries to affirme that God pardoneth mortall sinnes committed after Baptisme with a reservation of the temporall punishment which is only a part of the punishment due vnto them seeing they are so bold as to maintaine that GOD after this lyfe pardoneth veniall sinnes with a reservation of the whole punishment that is discharging nothing of the punishment due vnto men for them And which is more strange that God de potentia absoluta might if he pleased pardon a man his mortall sinnes and yet punish him eternallie in hell for them Wee haue not learned to distinguish so subtillie betwixt the remission of sinnes and the remission of the punishment due vnto them But on the contrarie we hold that with most sufficient warrand both from Scripture and Antiquitie that when GOD pardoneth our sins he doth it not with reservation of a part of the punishment due vnto vs ex rigore justitiae much lesse of the whole punishment but dischargeth all punishment of malediction or pure revenge As for these calamities or temporal evils which manie tymes haue beene inflicted vpon the Elect they cānot serue for that which our Adversaries intende that is to proue that remission of sinnes in Baptisme is more perfect than it is after Baptisme or that the whole punishment is discharged in Baptisme and not thereafter For we see by experience that infants are not fred by Baptisme from sicknesse death and other miseries which were inflicted vpon man-kynde for sinne and consequentlie the whole temporall punishmēt is not discharged in Baptism more than after Baptism They answere to this That these are not properlie punishmentes but rather penalities as they call them and that because they are cōmon to all man-kynd haue their originall from the naturall constitution of mans bodie But first what is that to the purpose They were inflicted vpon man-kynd in the wrath of God for the cōmon transgression of our first parēts and vnto all these who are not in Christ they are most truelie and properlie punishments Secondlie we can easilie cloze vp this lurking-hole to our Adversaries For what if a mā baptized after he hath come to perfect age haue bene before his baptism plagued by God for his by-gone actuall sinnes with povertie blindnesse lamenesse or any other grievous sicknesse will our Adversaries say that by Baptisme hee shal be fred from them as they imagine that Constantine whē he was baptized by Silvester was fred from his leprosie I think they dare not say it for then as Aquinas and Durandus doe reason men would seeke the benefit of Baptisme for worldly respects to wit that they may be fred frō temporall miseries and not for the glorie of eternall lyfe Ye see then that this difficultie anent the reservation of temporall punishment after sinne is remitted concerneth our Adversaries as well as vs and that for ought we know of God his dealing with men in baptisme in penitential reconciliation after baptisme temporall punishment is alyke discharged in both so that if baptismall remission free a man from Purgatorie-fire after this life penitential remission must haue the lyke effect Wherfore as our Adversaries do say of these
penalities or temporal miseries vnto which the baptized are subject after baptisme that they are not truelie and properlie punishments they should say they are not punishmentes meerlie vindictiue for indeed they are punishments that the baptized are still subject to them for their own weale especiallie to the effect they may be conformed to Christ their head that although they remayne after baptismall remission yet baptismall remission is full and perfect no wayes exposing the baptized to a necessitie of suffering purgatorie-paynes after this lyfe that although men be not fred frō them presentlie yet by vertue of baptismall remission they shall in the world to come especiallie in the day of resurrection be fullie fred from them So we may say and ought to say of these temporall afflictions calamities vnto which the Elect are subject after their sinnes are pardoned in penitentiall reconciliation First that they are not punishments meerlie vindictiue or satisfactorie to the justice of God Secondlie that they are inflicted vpon them for their weale to wit that they may bee vnto them exercyses of their vertues and meanes wherby they are conformed vnto Christ their head Thirdlie that although they bee inflicted after penitentiall remission yet penitentiall remission is perfect and no ways exposeth penitent sinners to a necessitie of suffering purgatorie-payns after this lyfe And last of al that although penitent sinners be not fred from them in this lyfe yet by vertue of penitentiall remission and of Christs merits which by it are applyed vnto them they shall obtayne a totall and perfect deliverance from them in the lyfe to come when all the stayne or deformitie of sinne shall bee fullie purged out Here indeed such a deliverance cannot be expected For although our Saviour hath merited vnto vs a deliverance both from sinne and also from the punishmēts and consequents of it yet seeing it hath not pleased God to free vs fullie from sinne in this lyfe it is not to bee marveled that wee are not fullie delivered so long as wee liue here from these evils and miseries which are the punishments consequenrs of sinne But blessed be God as we are here fred from the dominion of sinne so also are we fred frō the malediction of the punishment And as we shall hereafter be altogether fred from sinne it selfe so shal we also be fred altogether from the miseries which are the consequents thereof But to leaue this and to come to that other argument which our Adversaries doe bring agaynst vs from the severe Discipline observed in the auncient Church towards those who had fallen into mortall sinnes after baptisme and from the long and paynful exercyses of repentance imposed vpon them truelie it is a wonder that our Adversaries should be so impudent as to affirme that that laudable custome of the Ancients doeth make for them seeing it maketh so manifestly against them For these penitential exercyses were not by the ancient Church imposed vpon men after absolution or remission of sinnes as means requisit for a removall of temporall punishments or for deliverance from purgatorie-paynes but were imposed ordinarily before it as means requisit for obtayning remission of the sinne it selfe deliverance from eternall damnation For the Fathers gaue not absolution to sinners vntill such tyme as they had accomplished penitentiall actions enjoyned and after absolution was given they did not anie more impose such pennance vpon them which I might easilie proue by a cloude of ancient witnesses but I need not seeing so manie of our Adversaries doe confesse it By this ye may perceaue that the Fathers of the ancient Church believed that in penitentiall reconciliation there is a full discharge of the whole punishment For if they had thought otherwayes they would haue imposed penall exercyses vpon penitentes after they were absolved to the effect that by them they might bee fred from these reserved or vndischarged punishmentes I know Bellarmine sayeth that those penal exercyses which in the ancient Church preceeded absolution were imposed ad poenam temporalem expiandam to the end that the penitents might be fred frō those temporall punishments which would haue bene reserved after the remission of their sins if those satisfactorie exercyses had not preceeded But this is flat contrarie to the mynde of those Fathers for they thought that if those penitentiall exercyses or satisfactions as they called them but not in that sense in the which Papists now take this word did not preceed nothing of the punishment should bee discharged vnto the delinquents and consequentlie that one part of it to wit the temporall punishment should not bee reserved Temporall punishment is sayd to bee reserved onlie when the aeternall is discharged or as our Adversaries speake when the aeternall is so remitted that in liew thereof temporall punishment is imposed But the Ancients thought that without praecedent satisfaction by poenall exercyses aeternall punishmēt is not discharged or which is all one sinne is not remitted and consequentlie they thought that when satisfaction doeth not proceede temporall punishment is not reserved Ye haue heard what Popish doctors say concerning the greater or mortall sinnes of those who die in the Lord and concerning the temporall punishment which they thinke is ever reserved when they are remitted after Baptisme Now I come to the smaller sinnes of the Godlie which they call Veniall Our Adversaries say of them that although a man die in the Lord yet he may die with the guiltinesse of these sinnes not having as yet obtayned pardō or remission of them especially if he die suddenly or in the rage of a fever and that in respect hee hath never retracted them by repentance nor craved pardon for them In which case say they he cannot enter into Heaven immediately after death because no polluted or vnclean thing can enter into that glorious Citie but must for a tyme be tormented in Purgatorie to th' effect he may be fully cleansed from the guiltinesse of those sinnes This comfortlesse doctrine of our Adversaries consisteth of three Assertions which we shall particularlie but verie shortlie consider The first is That sinne is never pardoned except it bee retracted by repentance or to vse their owne phrase except there bee some reall change in the sinner or some praevious disposition whereby he is fitted and prepared for receaving remission The second is That those of the Elect who die suddenlie or in a raging Fever can not haue this praevious disposition which consisteth in the acts of repentance and consequently they die without remission of their veniall sinnes The third is That they who die so must bee purged from their guiltinesse by suffering Purgatorie-payns The first of these Assertions if it bee taken in its full generalitie and extended to all Cases it ought not to bee admitted For although in that Great and Mayne Iustification whereby wee are translated from the estate of sinne into the estate of Grace mortall sinne is not remitted to those who are
come to perfect age without some reall and intrinsecall alteration in them or without some praevious disposition whereby they are disposed and fitted for it according to that of holy Augustine He who made thee without thy consent and concurrence doeth not justifie thee without thy consent and concurrence Yet it is possible yea verie probable that these smaller sins are sometyms remitted by our Gracious LORD to those who are alreadie justified without anie praevious change or disposition on their part especially when by suddentie of death and indisposition of bodie and mynde they are impeded from considering and acknowledging of their offences This should not seeme strange to our Adversaries seeing manie of their moderne scholasticke wryters and those of greatest note do teach First that God according to the fulnesse of his absolute power might if he pleased remit sinnes both mortall and veniall without anie infusion of grace yea without anie intrinsecall change or praevious dispositiō by repentance in those to whom they are remitted Secondlie that mortall sinnes not onlie may bee but also sometymes are remitted without anie act of contrition or formall repentance as they call it especiallie in the case of oblivion that is when a man is altogether vnmyndfull of them Thirdlie that veniall sinnes may bee and often are remitted without anie act of repentance whether formall or virtuall by aspersion of holie Water Episcopall benediction giving of Alms c. and that ex opere operato Now if God out of the fullnesse of his absolute power can remit anie sinne without repentance vpon our part and if hee sometymes doeth show this fullnesse of his power together with the greatnesse of his mercie in pardoning the mortall sinnes of the Elect without anie praevious act of contrition when they cannot be remembered as also in pardoning veniall sinnes without the same even when they may be easilie remembered shall we not thinke that he will dispense with the defect of repentance in them for their veniall sinnes and supplie it by gracious condonation when through suddentie of their departure or through indisposition of body mind they are not able to haue it Manie things in such a case pleade for mercie and favour to the godlie man yea pleade more powerfullie and effectuallie with GOD than aspersion of holie water Episcopall benediction or anie other of these things which Papists call Sacramentalia to wit inherent grace which is a habituall repentance for by it wee habituallie detest and forsake all sinne the prayer of the faythfull who are then present with him the prayer of the Church in generall which at all tymes recommendeth to God most earnestlie those who are in distresse and danger eyther temporall or spirituall and aboue all the intercession of our Lord and Saviour for him in the Heavens To these wee may adde the prayers of the godlie man himselfe who dieth so by which long before death preparing himselfe for death hee most frequentlie and ferventlie besought the Lord to grant vnto him a happie departure and a full discharge of all his sinnes before his dissolution The godly put vp this request to God ordinarilie in their prayers and consequentlie it is granted vnto them For seeing the effectuall fervent prayer of the righteous avayleth much and seeing Christ hath tolde vs that if wee abyde in him and his wordes abyde in vs wee shall aske what wee will and it shall bee done vnto vs it were great follie to to imagine that the godlie in vayne put vp this request to GOD. In the second Assertion of our Adversaries there is no certaintie at all For although a godlie man die suddenlie or in a great rage and distemper yet who knoweth what operation the Spirit of God hath secretly vpon his departing soule immediatelie before it bee loosed from the bodie or what communication hee hath with God after the passages of his senses are so stopped that hee can haue no communication with men It may bee when hee seemeth to thee altogether senselesse that then hee is most sensible of his spirituall estate and is crying Petcavi Miserere I haue sinned greatlie in that I haue done and now I beseech thee O Lord take away the iniquitie of thy servant It may be when hee is speachlesse and past conference with men that hee is then entertaining an heavenlie conference or Dialogue with Christ his Saviour that hee heareth Christ saying Surelie I come quicklie and is replying Even so Come Lord Iesus that hee is saying Lord remember me for now thou art in thy Kingdome and that hee heareth CHRIST rounding in his eare that which Hee sayd to the penitent thiefe To day shalt thou be with mee in Paradise I will not take vpon mee to determine whether or not these of the godlie who die suddenlie or in a raging Fever haue anie such exercyse of prayer and repentance after they haue lost the vse of their senses But this one thing I wil say If God haue decreed to pardon no sin how small soever but vpon subsequent repentance as our Adversaries affirme in their first Assertion it is more than probable that GOD granteth that benefit to al the godly before their departure whatsoever be the manner of their death or their carriage in death The third Assertion of our Adversaries which is drawne out of the other two as a cōclusion from its praemisses hath but two faultes one is that these praemisses vpon which it is grounded are not sure The other is that although they were infallibly true yet the conclusion it selfe might bee denyed For although wee should grant that repentance by Gods appoyntment and decree is absolutely necessary for remission of everie sinne how small soever and that manie godlie men die without it yet it will not follow that they must bee tormented after this lyfe in Purgatorie For the common and receaved doctrine of the Papists themselues anent the remission of these veniall sinnes with which a man dieth doeth shewe vs a fayre and easie way to eschew that melancholious and fearfull consequent For they all some few being excepted affirme that those venial sinnes from which the Elect are not fred before death are remitted to them in the verie instant of death or which is all one in that instant in the which the soule is separated from the bodie This doctrine was not onlie maintained by Alensis Thomas Scotus Durandus Almainus and manie other auncient Schoole-men who indeede doe differ verie much amongst themselues anent the meane or disposition whereby remission of veniall sinnes is obtained in that first instant of separation but also by their most famous late wryters who haue handled this matter partlie in their Disputes agaynst vs and partlie in their Commentaries and Disputes vpon the third part of Thomas his Summe Quaest. 87. Now if these sinnes bee remitted in the moment of dissolution what can followe after that moment but eternitie of blessednesse For
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
doe continuallie vexe themselues with anxious care and paynfull labour in acquiring more wealth so that these riches which they haue perish by evill travell and all their dayes they eat in darknesse that is with much sorrow and wrath This estate or condition of wicked men in this lyfe is called by SALOMON a sore evill and by BERNARD via laboriosa ad mortem a paynfull and wretched way vnto death In a word thē whatsoever be the temporal estate of wicked men in this lyfe death is to them an vnhappie change even in respect of the terminus à quo of their change For to some of them it is both a change and an ende of their joyes to others it is a change but not an ende of their sorrowes and a meane whereby they are infinitelie multiplyed and increased Last of all yee see here how wyse a choyse they make who with MOSES choose rather to suffer affliction with the Children of GOD having respect vnto the recompence of rewarde than to enjoye the pleasures of sinne which last but for a season and therefore are called by Bernard momētaneae dulcedines horariae suavitates that is such delights such sweetnes of earthly objects as last but for an houre yea but for a moment The estate of the Godlie in this lyfe seemeth to our corrupt reason a troublesome and melancholious estate For whē they enter into this estate they must put on the mourning weede of repentance and never put it off while they liue they must put on the whole Armour of GOD and never put it off vntill their Wynding-sheet be put vpon them They must perhaps put on Lazarus his ragges and never put them off vntill they die vpon a Dung-hill or by a dyke syde Neverthelesse our estate is an estate of joye vnspeakable and full of glorie And although it were not yet the joye which is set before vs might make vs yea should make vs gladlie to vndergoe it and all the vexations troubles and griefes which accompanie the same All these who haue gone before vs to Heaven haue entered into that Kingdome through much tribulatione yea it behoved Christ Iesus himselfe first to suffer and then to enter into his Glorie And therefore if anie of you be vnwilling to take vp his crosse in hope of this glorie I will say to him as IEROME sayde to HELIODORUS Delicatus es frater si hìc vis gaudere cum mundo postea regnare cum Christ◠Thou art too delicate my brother if thou wouldest both rejoyce here with the world also reygne hereafter with Christ. And as hee sayeth in the words following so say I to everie one of you That day shall come in the which this corrubtible and mortall shall put on incorruption and immortalitie Blessed shall the servant be whom his Lord shall then finde watching If he finde thee so the earth with the people which are in it shall shake and tremble at the voyce of the Trumpet but thou shalt rejoyce When the Lord shall come to Iudgement the worlde shall sadlie roare and groane foolish Plato with his schollers shall then be arraygned Aristotle his argumentes that day shall avayle him nothing Then thou although thou be a poore clowne shalt rejoyce and laugh and say Beholde my God who was crucified beholde the Iudge of the worlde who one day cryed as a new-borne Chylde being wrapped in swedling clowts and layde in a manger This is Hee who was the son of a Crafts-man and of a work-woman This is Hee who being God fled from the face of man into Aegypt carried vpon his mothers breast This is Hee whom the souldiours by way of derision cloathed with Purple and crowned with Thornes c. Having gone through my Text I now apply my selfe and my Text both to this present Text which lyeth before vs I meane the dead halfe of our late most worthie and Reverend and now most blessed Praelate whom death hath not destroyed but divided into two halfs or parts his one halfe his living and better halfe is now in suo elemento in its owne element in terra viventium in the land of the living that is in that land where death hath no place His other halfe is as yee see seazed vpon by death But I may justlie say to death which hath seazed vpon it as Bernard said in a Funeral Sermon vpon Humbert the devote Monke O death thou cruel beast thou most bitter bitternesse the stinch and horrour of the sonnes of Adam what hast thou done thou hast killed thou hast possessed But what truelie nothing but his flesh or his bodie And this was dead before it was dead for Paul sayeth the bodie is dead because of sinne to wit through infirmities sicknesse and troubles and in respect it is by a judiciall sentence nigh 6000 yeares since condemned to die The most then O death which thou hast done is this thou hast put a dead bodie out of payne a bodie condemned to die out of feare of death and this is a vantage for the feare of death is worse than death Morsque minus poenae quam mora mortis habet Well then thou hast gotten little thou hast little and therefore as Christ sayeth that from him who hath little even that which hee hath shall bee taken So say I to thee and Bernard in that same place sayde it before mee even that same bodie which thou seemest to haue shall bee taken from thee This bodie was the receptacle ingentis generosi animi of a great and generous mynde It was hospitium the lodging house of a mightie and most actiue spirit But what a lodging house It was ever hospitiū exile a slender lodging house but within these few years it was also incōmodum ruinosum hospitium an incommodious and ruinous lodging to vse Plautus his phrase it was hospitium calamitatis for manie bodilie infirmities and diseases lodged in it And now at last it is to vs documētum mortalitatis a document of our common mortalitie or to vse your owne ordinarie phrase it is to vs a memento mori yea a memento mori in Domino a memento not onlie of dying but also of dying as he died that is in the Lord. This can not bee so well declared vnto you as by showing you that hee lived in the Lord and that hee lived so I can not demonstrate but I must fall out into his justlie deserved prayses or rather into the prayses of Gods bountie and liberalitie towards him For as Gregorie Nazianzen reasoned concerning Athanasius his prayses to prayse him it is to prayse vertue and to prayse vertue it is to prayse God who is the author and giver of it I say that to prayse him is to prayse vertue because as Nazianzen there sayeth of Athanasius manie rare vertues both morall and spirituall were collected and vnited together
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
their perplexed soules are to satisfie and suffer in those infernall flames no lesse torment nor the soules of the damned except onlie in shorter indureance For this were not to die in peace but perplexitie and in the fitt of such a pani◠feare as over-tooke Balthasser and by which their godlesse and groundlesse assertion whereby lyke the scorpion tailes of those locusts in the Revelation they stryke with the terrour of torment poore simple soules Gods mercie is marred CHRISTS merit maimed his trueth belyed his death debased his sufferings stained and his people abused by these who haue made gaine their godlinesse but not godlinesse to bee gaine turning Gods Temple againe into a Den of thieues and therein making merchandise not of doues but of mens soules as is fore-tolde of them being better seene as one sayeth in the golden number of actuall receat nor for their warrand in this poynt in the dominicall letter of sacred and holie Writ Out of these thinges also which haue bene formerlie spoken to wit that the death of Gods servants is a peaceable departure out of the prison of this bodie and miseries of this world wee may consider these three things in the same to wit the 1 necessitie of their death 2. The facilitie and 3. The felicitie thereof Necessitie which maketh resolution facilitie which giveth consolation and felicitie which causeth appetition Necessitie showeth it to bee in evitable facilitie easily tollerable and felicitie greatlie desiderable The necessitie is herein that it is our Posse-over that wee must depart out of the Egypt of this world before wee can enter into that heavenlie Canaan A dissolution it is called and therefore a separation must be of the soule from the bodie before that coelestiall vnion can bee effectuated with our Saviour Christ. A devesting of Mortalitie must be before we put on Immortalitie and a throwing downe of our earthlie tabernacle before wee get that better house to dwell in not made with hands eternall in the Heavens 2. The facilitie of the death of Gods servants is in this that their death is a peaceable departure death having lost its perplexing feare its paynfull sting and horrid shape and the soule being more ravished with that approaching sight of God than the bodie is payned with the sense of death the passion of mortalitie being so beaten backe with the impression of aeternitie that the soule is so farre from slackenesse to goe foorth as Lot was out of Sodom as on the contrarie it hasteth to bee in that place where it may truelie say with the disciples Bonum est nobis esse hic even as Abraham hasted to meete the Angels or Peter and Iohn hasted to the graue to see that CHRIST was risen And as willinglie they lay downe the bodie when death commeth for them as Peter did his shackels wherof he was vnloosed when the Angell came to bring him out of prison Hence it is called in Scripture onelie a falling asleep a giving vp the Ghost a gathering to our fathers a laying downe of this earthlie tabernacle and an vnclothing of vs lyke Ioseph of his prison garments or the prodigall of his beggerlie raggs to bee gloriouslie arrayed and highlie advanced to a heavenlie preferment where all losses are recompenced all wants supplied all crosses removed all teares wiped away all promises performed and all happinesse procured where Satan is trod vnder death overcome corruption abolished sanctification perfected and glorie at last obtayned 3. The felicitie also of the death of the Godlie in the bright sight of the Lords salvatiō is vnutterable when that eternall Sabbath commeth and joyefull jubile approacheth when the Lambes Bryde shall enter into that marriage Chamber to sight most specious in rowme most spacious and in beautie most glorious wherin to come is hghiest dignitie to dwel is greatest felicitie and to liue in is most joyfull eternitie the pleasures whereof are so plentifull that for greatnesse they can not bee measured so manie that they can not bee numbered so precious that they can not bee esteemated and so dureable that they can not bee limited which wee shall enjoye without wearinesse admire without ignorance affect without measure and feed on without loathsomnesse never to bee terminated impossible to be determinated where securitie is with safetie peace with all plentie light with all libertie rest with all rejoycing and tranquillitie with all felicitie where youth flowrisheth that never fadeth health continueth which never altereth beautie lasteth which never blasteth loue aboundeth which never abateth and lyfe endureth which never endeth The fift poynt is from whom this peaceable departure is sought to wit from the Lord who onelie can make it such by that inward assurance of reconcilement with himselfe wherein as wee see the practise of the Godlie ever for all good or comfort eyther in lyfe or death to haue their constant recourse to God onelie and to no creature Saynct or Angell whatsoever So wee see that the godlie are so farre from putting the memorie of death away as others doe from before their eyes as a tormenter of them before the tyme that they holde it ever in their sight and with olde Simeon here and the Apostle earnestlie desire the approach thereof saying with the Psalmist Bring my soule out of prison O Lord that I may prayse thy Name And so they can not onelie pray with Moses Lord teach vs to number our dayes that wee may apply our heatrs vnto wisdome but also can wish the acceleration thereof in GODS good tyme even as the workman longeth for the shadow or the hyreling for the ende of his worke And this they doe not out of a fitt of impatience as wee see in Ionas nor out of such discontent as wee perceaue even in Godlie Eliah but out of a longing with David to see Gods face with joye and of that happie conjunction with CHRIST whereof the Apostle speaketh Hence it is that they make not themselues for death when sicknesse commeth because they must die out of natures necessitie but because they would die out of graces desire manie things giving vp their last worke at death which make the godlie with the Apostle to crye out in life Who shall delyver mee from this bodie of death For then Satan giveth his last assault sinne leaveth her temptation the world its allurement corruption its repyning the conscience its accusing the bodie its painfull toyle and men their hurtfull injuring and then the soule in the strongest affection thereof set vpon Heaven and heavenlie thinges having gone before now in its purified substance is not so much thrust by deaths hand out of the bodie as Lot was out of Sodom by the Angell as it goeth foorth joyefullie lyke Noah out of the Arke and is pulled into that coelestiall Mansion by the hand of God as the Doue was taken into the Arke againe when shee could find no rest to the sole of her foote The last thing
c. Thou hast manifested vnto mee and Lord make it more and more manifest and grant that in this manifestation I may continue sober vnder thy winges If yee vrge yet more that even the power of sinning given by GOD and the permission of sinne seeme to derogate from His Holinesse in His works because as the Ethnicke sayeth in Iustin. Martyr Hee that may hinder and permitteth in effect doeth what hee permitteth I answere first concerning the power of sinning that if wee vnderstand thereby a licence to doe evill it is not from GOD for this is an vnbrydled disorder of the will importing in it permission impunitie and a formall or virtuall approbation of him that giveth this libertie Thus it is not from GOD Ecclesiasticus 15.20 Hee hath commanded no man to doe wickedlie neyther hath Hee given anie man licence to sinne But if wee vnderstand by the power of sinning a naturall power that may bee exercysed well or evill it can not bee denyed that so taken it is from GOD and so with Augustine the Schoole-men teach Neyther is there anie blame in this for if it were not our libertie would not appeare The free power of doing one thing is joyned with the power circa oppositum in vs as the Philosopher teacheth and August with him When it is in our power to doe it is also in our power not to doe c. So Thomas there Therefore this power of sinning is not evill but good and hath a good vse to wit to make vs free Hence Tertullian Basil and others grant it when having to doe with those that made GOD the author of sinne I meane not that the power of sinning belongeth to Libertie taking libertie in the largest amplitude therof for that is false as we are taught by Thomas and others and it is manifest in GOD who is most free yet can not sinne This Anselme meaned when in his Dialogue de lib. arbit cap. 1. hee sayde that the power of sinning is neyther libertie nor a part thereof yet can it not bee denyed that this power belongeth to mutable libertie The act of sinning is a free act So the power whence it proceedeth must bee actus primus liber 1. There can not bee a second act without the first proportionable 2. If this were not true the power of desisting from sinne should not belong to Libertie for the libertie of one contradictorie includeth the libertie of the other This indeede is a defect and imperfection but so also is the mutabilitie of the will and therefore the Divine Libertie excludeth this as well as that Secondlie as for the permission of sinne I answere 1. GOD is not bound to hinder 2. Hee hath most just and holie reasons for which Hee permitteth the evill of sinne for it is fit that the Universall and Supreame Governour having furnished all thinges perfectlie and most sufficiently for every good should suffer them to be carried freelie with their owne motions Otherwayes the helpe given might seeme not sufficient and the good worke done forced not worthie of prayse Therfore Basil having propounded the question Why GOD did not take from vs the power of sinning answereth As wee thinke not our servantes duetifull when wee haue them bound and in chaynes but when they doe willinglie that which they ought So hee is gracious to GOD not who doeth of necessitie but of vertue and vertue is of election sayeth hee and not of necessitie and election is of that which is in our power and that which is in our power is free 2. It becommeth men to waken vp themselues to the doing of good and avoyding of evill and ever to bee sollicitous and attentiue that they bee not inlacking to the grace of GOD but if GOD would permit no sinne there should bee no neede of this solicitude 3. Hee can drawe great good out of evill as first The manifesting His goodnesse and patience suffering the contempt of His Majestie by sinne 2. The manifesting of His Divine Mercie pardoning it wherevnto belongeth the Misterie of the Incarnation of the Sonne of GOD and whatsoever Hee hath done and suffered for vs. All this is by occasion of sinne whereby He hath manifested His Glorie farre more than if sinne had never beene 3. The good of His Chosen Hee draweth even out of this evill Thus the crueltie of Tyrants served to the encrease of glorie to the Martyres Hence Vincentius the Martyr sayde to his torturer Dacianus Nunquam quisquam adeo bene servivit mihi vt tu Thou hast beene the best servant that ever I had So the wickednesse of Heretickes serveth for the proving and clearing the fayth of the Church Nunquid perfectè de Trinitate tractatum est antequam oblatrarent Arriani Nunquid de panitentia tractatū est antequam obsisterent Novatiani August Psal. 54. Baptisme sayeth hee there was not so perfectlie handled before the contradiction of the Rebaptizers or the vnitie of Christ and His Church before the separation of Schismatickes Thus GOD maketh sometymes a man 's owne sinne to bee occasion of amending his coldnesse and presumption and of greater care and humilitie in tymes coming Saynct Peter and manie of the Sayncts haue beene by occasion of some fall ever thereafter more warie fervent and humble 4. This manifesteth the greatnesse of His Divine Majestie which is such that one sinne committed agaynst it is worthie of aeternall death 5. Hee manifesteth heereby His Divine Iustice whyle Hee chastiseth one wicked man by the wickednesse of another as Hee did to His people Israell by the Assyrians ISAI x. 5 or whyle Hee permitteth one's sinne for the punishment of another in the sinner himselfe ROM 1. Thus sinne is called the punishment of sinne not that it is properlie a punishment for it is not intended by GOD the Punisher but because the permission of it is a punishment willed by GOD for revenge through which permission by accident another sinne falleth out For when a man by former sinnes maketh himselfe vnworthie of the inspiration and protection of GOD Hee withdraweth it from him that is Hee giveth him it not as other wayes Hee would haue done and so hee falleth into other sinnes which by the grace of GOD hee would haue eschewed Lastlie The splendor of His justice shall appeare when sinne shall bee revenged with aeternall punishment So Hee draweth many folde good out of sinne Allmightie GOD sayeth AUGUSTINE who hath power of all thinges since Hee is infinitelie good would suffer no evill at all to bee in His worke except Hee were so powerfull and so good as that Hee can draw good out of evill So neyther doeth His permission derogate from His Holinesse nor yet from His Providence Hee is not an ydle spectator of sinnes and sinners but everie-where His Divine Providence over-ruleth them Though they preasse to drawe themselues from His Disposition and Providence yet can they not for whyle they withdraw
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
hath bene in part alreadie and shal yet more fullie when occasion shall offer by the grace of GOD be discharged by me A great Prelate is falleÌ„ in our Israell The hole wherein that Cedar stood argueth his greatnes will not be easilie filled The Lord in His mercy provide In calling these things to mynde I may be readilie thought a miserable comforter but having to do with a man of vnderstanding I am confident to obtayne leaue to fixe my tabernacle here a little and communicate with you what haue bene the thoughts of my heart concerning him who was your Father mine the man on earth I must acknowledge whose counsell availed me most in the manifold distresses which were commoÌ„ to vs both I had a reverend estimation of him while he was living know well how steadable he was both in Church and Common-wealth but now being dead I knowe howe it is that my affection is more bended than when he was living Dulciora videÌ„tur omnia careÌ„tibus said Nicolas de ClamaÌ„gis vpon the death of his deare friend They who haue bene in their lyfe profitable to others and by whose lyfe much more good may be expected no marvell if they be still lamented But he is gone Abiit noÌ„ obiit we haue somewhat of him that remaines after death the bodie gone to the earth there to rest vnder the hope of that blessed Resurrection Illo mane the spirit returned to Him who gaue it his good name better than a good oyntment remayneth with vs and what he was and hath done shall be spoken of throughout the worlde for a rememberance of him both for his commendation and incitation of others who shall heare of him His memorie is blessed Those who truely feare GOD speak of your most Reverend Father with all respect they speake of him to the great joy of my heart what hath bene observeable in him from his verie first beginning A Chyld of God One who earlie sought Him a Man of God who being planted in the House of God and flowrishing in His Courts hath continued to bring foorth fruit even in his old age Ye will excuse mee if falling on this subject I enlarge my selfe a little and make faythfull relation to you of that which I haue receaved froÌ„ the mouthes of those of best Note in the kingdome and whereto I my selfe in the most part haue bene privie That blessed Apostle S. Paul served God from his Elders from them he tooke his being from them his pietie Religion Timothie the first Bishop of Ephesus had the lyke from his grand-mother Lois and his mother Eunice And was not this a great mercie of God towardes your most Reverend Father that hee was the sonne of your Grand-father whose name is great in the Church for his zeale towards God his Religion his coÌ„versation being answerable thereto His care in the education of his children of whom God hath given good store was not the least or last part of his coÌ„mendation Herefrae it came that your Rev. Father who as his first-borne had right to the double portion spent not the most greatest part of his younger years in trivialibus juvenilibus which being the case of that great Basile was frequentlie deplored lamented by him But I remember when I was yet of verie tender yeares to haue seene him at Saint-Andrews folowing the studie of Divinitie with great approbation Then was he laying a good foundatioÌ„ for the time to come God Almighty had shapeÌ„ him for another course of life than he intended who loved alwayes to be exercised in reading writing informing instructing others by declining all publik charge That could not be The Church had need of him therfore he could not be hid HerefroÌ„ came his emploiments publick first at the Church of Keith to the which hee was in a manner forced by the earnest entreaties yea obtestations of those of the Ministry of most respect in the Diocesse of Murray where that Church lieth and Aberdene who had no smal eyther losse or gain by the plantation therof His labor there in the Lord was not in vain Res ipsa loquitur and the posterity shal retain the monumeÌ„ts But there might he not stay howbeit as vnwilling to leaue as hee was first to vndergo that charge He persued not Honour but Honour persued him as Nazianz. said of S. Basil or as Cyprian of Cornelius Bishop of Rome Episcopaâ—uÌ„ ipsum nec postulavit nec voluit nec vt caeteri quos arrogantiae superbiae suae tumor inflat invasit sed quietus et modestus quales esse consueverunt qui ad hunc locum divinitus eliguÌ„tur And a little after Ipse vim passus est vt Episcopatum coactus acciperet The lyke is recorded of S. Cyprian himselfe others who haue done most good in the Church of God I think in his translation to Aberdene I see the worthie Emp. Theodos. taking Nazianz. from the strayt and little Church wherein he taught and putting him in a more large and famous with these wordes Pater tibi sudoribus tuis DEVS per nos Ecclesiam tribuit What joye was to all honest minded men in his promotion who thought no lesse of him than the great Constantine was accustomed to speake of Eusebius Bishop of Caesarea Foelicem Eusebium qui non vnius vrbis sed orbis propè totius Episcopatu dignus esset In him was the viue vpset of the Ancient Renowned Bishops Ambrose Augustine c. No dumbe dogg but endewed with the tongue of the Learned He could speak a word in season And it was seene in him what S. August observed of S. Ambr. In populo verbuÌ„ veritatis rectè tractanteÌ„ omni die Dominico Wherin your most Rev. father was so instaÌ„t that notwithstaÌ„ding of his great age multitude of effairs for which scarcely any one man was sufficient yet could he not hearkeÌ„ to them who pittying him wisht him to forbear preaching piâ—ie himself Preaching was not all he preached viva voce that is vita et voce The course of his life all his coÌ„versatioÌ„ was such as the devil himself speaking aganst him shall be quickly detected With what wisdome care authority he governed that Sea there is none who knoweth not Bonis amabilis improbis formidabilis vtrisque admirabilis It must be truelie sayd of him as of that worthie Iehojada He hath done good in Israel towards God and His House As there was no vertue requisite in an accomplished Prelate which was not in an eminent degree to bee found in him So was there no state or person within his reach which did not partake of his good That Bishopricke which by injurie of tyme wickenesse of some and negligence of of his Praedecessours was almost brought to the last cast had him a Restorer Your worthie and famous Vniversitie founded by Bishop Elphinstone and Hospitall by Bishop Dumbar may vaunt of him as of a second
the Altar fall And doe divinelie worship as the Word Clearlie commands the Ever-living LORD His Sentences so sage so sweet and calme Flow'd from him flowantlie lyke Floods of Balme His Proaves and his Pedegree I passe That honourable and ev'r worthie was Yet vnto them and vnto all this Land His Lyfe lent Light and as a Starre did stand Praeshyning still and with so solemne Show That all the World his Christian carriage know Vnto the poynct and period wherein His Soule ascended from this Sinke of Sinne While softlie breathing from his Breast his Breath Hee sleeped sweetlie as disdayning Death And with vs left an Ever-living Fame A notable Renowme and Noble Name III. PASCH-DAY the Sonne of Righteousnesse arose And Hee the day before his course did close T' attend the triumph of that Glorious Day That all the Righteous should remember aye His Soule ascending boue the chrystall Coome While that its Reliques in this terren Tombe Heere lyes it there aye Haheluiah singes To magnifie the Mightie KING of Kinges And prostrate lowe before the Mercies Throne Duelie adores the TRINITIE-TRINE-ONE Enjoying justified the rich Reward To all the Pious promisd and prepar'd A Guerdon Great past Compasse and Compare For their blest Workes that follow them vp there Where Peace and Pleasure haue no period But endlesse are as th'Ever-living GOD And where with Heavēly Hoasts of holy Saincts Hee ev'r and ev'r there Haleluja chants Mr AL. GARDEN ADVOCATE Vpon the much-lamented death of the most Reverend Father in CHRIST BISHOP PATRICKE Late Lord Bishop of ABERDENE c. EPITAPH WIthin this Casket is inshrynd Who now triumphs ov'r Death's Assyze In whom with Skill Grace was combynde To make a Praelate of rich pryze A faythfull Steward hee was still Who sterved none through want of Food Dispensing all his Masters will Rejoycing in the peoples good In Church or Civill-Policie Few could to him bee parallell Day-starre hee was of the Clergie Nay Pillar of the Common-weall VVealth was not his Petition VVith gift of Heritage content Honour without Ambition His worth procur'd and good Descent And to bee short hee nothing wanted To make him Mirrour of this Age This trueth by all men must bee granted Few so victorious left the Stage VVhich makes vs act in mourning Verse Sad Interludes now ov'r his Hearse ANOTHER SOme holde it rare to finde voyde of deceat A wittie States-man or without oppression One bearing rule nay carelesse in conceat Of Coyne to see a Church-man by Profession Loe here intomb'd then doeth a Phoenix lye VVho liv'd all three and did vnspotted dye Mr IAMES GORDON Then Student New Minister of GOD'S Word at Kearne EPITAPH Vpon the death of PATRICK FORBES Late Bishop of Aberdene OF all this All the Universall frame The Beautie BRITANE is and ABERDENE Gives both a Grace and Grandour to the same For all is singular that there is seene But eminent aboue these all is One The chiefe and highest honour of that Towne Late Praelate PATRICK glorie of the Gowne BRITANE this All He grac'd ABERDONE And was an Ornament to all alone MISAKMOS Mr IAMES KEYTH A THRENODIE Vpon the Lamentable and ever to bee deplored death of the most Reverend Father in CHRIST PATRICKE Late Bishop of Aberdene One of the Lordes of Privie Counsell and Right Honourable Laird of Corse and Baron of Oneill HIs Birth sad Muse his lyfe his death passe by And all that follow'd these and doe not pry In these transplendent rayes of Vertues light Which looking to may thee bereaue of sight But in thy passing by take once a glance And make that glance his prayses to advance First in his birth which is but least of all But great indeede but here to mynde I call His vert'ous lyfe by all so still renown'd That with it as a Garland Birth was crown'd His godlie lyfe with glistring Winges of Fame Doeth to all ages eternize his Name As in his mortall lyfe to CHRIST hee liv'd So now with CHRIST vnto CHRIST he dy'd Wee doe our Neighbour misse but his hath found CORNELIUS wee cause for to resound The hills and dales with sorrow hee with joy Wee for our Sheepherds losse not hee for why His Sheepherd hee hath found hee now is crown'd VVhich fills his heart with joy makes ours to sound VVith griefe away from vs to PAUL hath gone Our TIMOTHIE his precepts everie one How hee hath kept to show which makes our heart VVith joy with griefe for him to burst to smart For vs. Ah ABERDENE Ah ABERDONE Thy Light 's eclyps'd from thee thy joy is gone My Muse wold speak but it doth blush for shame Not being worthie to sound out His Fame Mr ALEXANDER WHYT Student in Divinitie ON THE DEATH OF THE RIGHT HONOURABLE AND REVEREND FATHER IN GOD PATRICK FORBES BISHOP OF ABERDENE WEE neede not bee lugubrious For this sweete holie One Who now from vs away is reft Vnto that heavenlie Throne For now hee weares the Diademe Of Glorie Immortall For his good workes in Heaven shyne Lyke Starres coelestiall But to the LORD Omnipotent Who him hath princelie crownd Let vs giue thankes and eke His prayse With heart and voyce resound A rarer Man could not bee found As this on earth to dwell For hee in Vertues all but most In WISEDOME did excell His vertuousnesse for to expresse It is but all in vayne Because to all are manifest His Vertues without stayne A Godlier could not bee found All mortall men among Who for his good and godlie lyfe Vnto the Heavens is gone IOHN IOHNSTON Student in Philosophie In the King's Colledge of Aberdene Raban's Regrate For the present losse of his very good Lord Patron and Master PATRICK FORBES Bishop of Aberdene Baron of Corse and Oneill Who most Peaceablie and Godlie departed hence to a Better lyfe vpon Easter-Even about 3 aclocke in the morning at his Pallace in Olde Aberdene adjacent to the Cathedrall Church in the 71 yeare of his Honourable Age and the 17 yeare of his Godlie Governament March 28. Anno 1635. BEholde Alace Here lyeth ONE VVho on this Earth Compare had none A Learned Patron Wyse and Graue A Consull good What would you haue Chiefe Orator of Scotlands North. The World can not afford his VVorth A Prelate and a Pastor good VVho in due tyme gaue Heavenlie Food At Morne at Noone and Evening tyde Vnto His Flocke sweet IESUS Bryde The Poore with Meat Hee fed also None hungrie from His House did goe A CROSSE into His Badge Hee bore And follow'd CHRIST who went before But halfe a day for to prepare For CORSE with HIM an Heavenlie Share Then Death Where is thy Sting Let see And graue Where is thy Victorie Your Honour in the Dust is spred PATRICRE now reygnes with CHRIST His Head Death 's but a Passage to convoy Such Sayncts into their Master's Ioy. The LORD prepare vs lesse and more To follow Him Hee 's gone before Good Sirs I am bihind the rest I
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
acquire a Kingdome to Himselfe so death is to the Godlie an entrance into that kingdome which GOD hath promised to those that loue Him and everie Godlie man may vvhen hee dieth say with PAVL Hencefoorth there is layde vp for mee a Crowne of Righteousnesse Secondlie As for the vnion of Loue or Friendship which the Godlie haue with CHRIST death can not ende or dissolue it for Paul telleth vs That nothing is able to separate vs from the loue of CHRIST and in the wordes following boldlie giveth a defyance to death affirming That it is not able to effectuatâ— this separation Manie yea great and inaesteemable benefits redound vnto the Godlie by vertue of this vnion in the houre of their death For first by reason of it CHRIST IESVS in that most dangerous houre pleadeth for them most earnestlie and effectuallie Our necessitie doeth require this For when wee are arreasted by Death and are going to bee praesented before that dreadfull Tribunall vvhere all our workes of Righteousnesse yea all our sufferings can not sufficientlie pleade for vs wee haue more nor neede that that Blood which speaketh better thinges than that of Abell should pleade for Mercy and favour to vs. His loue also and most tender affection which made Him to ware or bestowe His Blood and His Lyfe for vs can not but make Him to ware His Request for vt in that tyme of our great neede Hee vvho vpon the Crosse prayed for His cruell Tormentors vvill vndoubtedlie nowe vvhen Hee is in His Kingdome remember His Friendes and say Pater ignosce iis Father forgiue them Hee vvho in that last and most dolorous night of His lyâ—e when Hee made as it were His Legacie and declared His latter Will to His Father sayde concerning all the Elect Father I will that they also whome Thou hast given Mee bee with Mee c. Hee I say will particularlie for everie one of them at the houre of their death say Father it is My will that this My Servant whom Thou hast given Mee bee with Me where I am that hee may beholde that Glorie which Thou hast given Mee Secondlie in respect of this Union CHRIST doeth strengthen the Godlie vpon their bed of languishing and maketh all their bed in their sicknesse yea Hee maketh a Bed of inward joye and comfort vnto their soules wherein they may rest and bee refreshed when their bodily payns are most grievous and intollerable For then Hse speaketh to them by His Spirit Wordes of comfort or rather as Peter calleth them Words of aeternall Lyfe He sayth to them as Hee sayde to the poenitent Thiefe To day shalt thou bee with Mee in Paradyse Hee sayth to them as Hee sayde concerning Lazarus his sicknesse This sicknesse is not vnto death yea This death is not vnto death but for the Glorie of GOD and also for your glorie that by it yee may attayne vnto aeternall Glorie and Happinesseâ— and as He sayd to Iacob when hee was going downe to Aegypt Feare not to goe downe to Aegypt for I will goe downe with thee and will surelie bring thee vp agayne so sayeth He to His languishing and dying Servants Feare not to goe downe into the darke and silent Graue for I will goe downe with you and I also will surelie bring you vp agayne These and the lyke comforts Christ Iesus by the inward and secret language or testimonie of His Spirit doeth communicate vnto manie of His Servantes â—pon their death-beds but whether or not He doeth communicate them vnto all the Elect without exception I dare not determine as I sayd before One thing I firmlie belieue That all the Elect are in some measure strengthened by Him vpon the bed of languishing I meane vpon their death-bed yea so strengthened that all the Powers of Hell can not make them to die in that fearfull sinne of Desparation For GOD vvho is not deficient in thinges necessarie for our naturall lyfe and much lesse in thinges necessarie for our spirituall estate hath giveÌ„ vs this sweet promise I will never leaue thee nor forsake thee and consequentlie deoth ever conserue in His owne Children such a measure of Fayth and Hope as is sufficient for salvation Thirdlie As the Godlie in the houre of death are bolde to commende their spirites vnto CHRIST and as it were to breathe out their soules into His Bosome for this is the last sute of a departing Saynct LORD IESVS receaue my spirit so Hee also in regard of this vnion granteth their desire that is He receaveth their spirits He welcoÌ„meth them with this sweet Salve Intra in gaudium DOMINI tui Enter into the joye of thy LORD and Hee praesenteth them vnto His Father saying Beholde I and the Children which GOD hath given mee Iohn I am sure was glad vvhen CHRIST sayde to His Mother Beholde thy Sonne and to him Beholde thy Mother Howe much more shall mee rejoyce when CHRIST bringing our soules into GOD'S Chamber of Praesence shall say to GOD Ecce Filii Tui Beholde thy Children and to vs Ecce Pater vester Beholde your Father The third or last sort of vnion which the Godlie haue with Christ to wit the vnion of influence or reall operation and in speciall that vnion whereby the Godlie are vnited with Christ as members of his mysticall bodie and branches ingrafted in him not onlie continueth or endureth vnto death but in death and by vertue thereof the spirituall lyfe which is communicated vnto the Godlie in their regeneration and the vitall operations of the same are so effectuallie and reallie preserved that the Godlie may be sayd not onlie to liue when they die but also to come by death to a greater perfection of their lyfe For the Spirit of God in the holie Scripture telleth vs that the supernaturall lyfe which wee haue by grace is an everlasting lyfe as lykewyse that it is but imperfect here and shall be perfected hereafter For here we walke by fayth and not by sight and now that is in this present lyfe we see through a glasse darklie but then that is in the lyfe to come we shall see God face to face And therefore holie Augustine sayeth verie well that our lyfe which now is nothing but hope shall hereafter be aeternitie and that the lyfe of this mortall lyfe is the hope of an immortall lyfe Yee haue heard now that the vnion which the godly haue with Christ is not abolished nor yet diminished but rather augmented and perfected by death Whereby ye may learne first how firme and stable that vnion is which wee haue with Christ seeing as I haue shown you death it selfe is not able to dissolue it Happie are these then who count all thinges but dung that they may gaine Christ and that they may be found in him c. For with MARIE they haue chosen that good part which shall not be taken