and my selfe both with the debating and discussing of these quaestions which are too curiouslie agitated and too boldlie determined by manie Divines anent it I shall onlie show you what is and hath bene holden as certaine and vndoubtedlie true by the greatest part of Christians and what is called in quaestion by judicious and orthodoxe Divines concerning the estate of the Godlie after this lyfe First then it is certaine that these who die in the Lord shal in the day of resurrection and judgement attaine to perfect and consummate happinesse of soule and bodie for in that day the Lord the righteous Iudge shall giue the crowne of righteousnesse vnto all these who loue his appearing Secondlie the greatest part of Christians haue ever believed that the blessednesse which we shall then attaine vnto consisteth in the vision and fruition of the glorious essence of GOD which the Schoole-men call visionem DEI per essentiam This is evidentlie revealed vnto vs in diverse places of Scripture For our Saviour promiseth this as a reward to the pure in heart that they shall see God And Paul telleth vs that this vision of God shall be a cleare immediate and intuitiue sight of his essence For he sayeth that we who now see God through a glasse darklie shall then see him face to face And Sainct Iohn lykewyse sayeth that when he shall appeare we shall see him as he is This also hath bene constantlie believed by the Fathers of the Ancient Church for none of them ever denyed this except some fewe Greeke Fathers following Chrysostome who in diverse places of his workes affirmeth that God his infinite essence can not be seene by anie created or finite vnderstanding Thirdlie as for the estate of the souls of men during that tyme which interveaneth betwixt death and judgement although some haue most fondlie and absurdlie believed that the soule perisheth with the bodie and that both soule and bodie shall be raised vp together at the day of judgement others no lesse foolishlie haue imagined that the soule after it is separated from the bodie hath no operation nor knowledge of its owne estate but lyeth as it were in a dead sleepâ— vntill the day of judgement for the which cause they are called Psychopannychitae neverthelesse the Spirit of God in the holie Scripture telleth vs that these who kill the bodie can not kill the soule and consequentlie that the soule liveth when the bodie is killed that in the heavenlie Hierusalem there are not onlie Angels but also the spirits of just men made perfect that the Godlie when they are dissolved are with Christ and in Paradyse Lykewyse that they are not there sleeping but haue vse of their vnderstaÌ„ding we may clearlie see by the parable of Dives Lazarus by the Storie of Christs transfiguration in the which we reade that Moses and Eliah talked with Christ and by that which we reade concerning the soules of Martyres crying vnder the Altar for acceleration of the punishment of their persecutions Herefore the Fathers constantlie taught that the souls of men when they are separated from their bodies doe remember of the things which they did vpon earth and that those of them who are glorified in Heaven are sure of their owne happinesse and sollicite or carefull for the weale of the Church militant and in particular are myndfull of their parentes children brethren and other friends whom they haue left behind them on earth longing to see them in that place of glorie where they themselues are Yea even these of the Fathers who believed that the departed souls of godlie men are not fully glorified as yet and that they shal not attaine to the perfection of that happinesse whereof they are capable before the day of Iudgement thought not that they are sleeping and senselesse during the tyme of their separation from their bodies but on the contrarie thought that they are in Abrahams bosome in a state of refreshment and joye Fourthlie although some few of the Ancients taught that the souls of the Saincts departed are not as yet rewarded but keeped in one place and in one estate and condition with the wicked not being as yet so much as assured of that glorie which shall be revealed in them yet the common opinion of the Church of God in all ages hath bene that they are in an happie and blessed estate and with vnspeakable joye doe exspect the accomplishment of their happinesse yea manie of them affirme that they are with Christ that they reygne with him and that they in some sort see Gods face This is also clearly revealed in Scripture for Paul wisheth to be dissolved and to be with Christ and telleth vs that when wee are absent from the bodie we are present with the Lord. Christ also sayde to the poenitent Thiefe To day shalt thou bee with mee in Paradyse and here a voyce from Heaven proclaymeth the happinesse of the dead who die in the LORD This trueth so manifâ—stlie revealed in the Scripture although as I haue sayde it hath bene constantlie professed in the Church yet it hath bene vitiated or corrupted by the admixtion of two erroneous doctrines For first although none before holie Augustine did talke of such a Purgatorie-fyre as our Adversaries doe mayntayne yet some Fathers who lived in the third and fourth age of the Church to wit Origen Lactantius Hilarie Ambrose Ruffinus and Ierome believed that there shall be a generall Purgatione of all souls by fyre at the day of Iudgement and that none shall bee free of it except Christ who is the Righteousnesse of GOD no not the blessed and glorious Virgine Marie This opinion is not nowe mantayned by anie at least it doeth not trouble the peace of the Church and therefore I will not meddle with it Secondlie since the 400 yeare of our Lord about which tyme Augustine flowrished some Fathers haue mentioned expressed in their workes a sort of purgation by fyre verie farre different from the former For they thought that all the Elect doe not vndergoe this Purgation by fyre but onlie they who die in some kynde of guiltinesse and that these begin to be purged immediatelie after their departure Saynct Augustine spake doubtfullie of this sort of Purgation Gregorie the Great did holde it as a thing certayne but hee knew no matter or cause of this Purgation except the guiltinesse of these smaller sinnes which are called veniall for hee dreamed not of that imperfect remission of mortall sinnes committed after Baptisme which Papists doe now holde as a mayne ground of their doctrine concerning Purgatorie But I haue alreadie confuted this fond conceat and haue showne that poenitentiall remission of sinnes committed after Baptisme is no lesse perfect and absolute than baptismal remission It is true indeed these who after Baptisme or after their first justification doe fall backe into grievous sinnes haue
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
That noble and valorous Earle ROBERT DEVEREUX Earle of ESSEX who suffred in the yeare 1601 for his rebellion and died verie Christianlie as Historicians report being desired by the Pastors who were present at his execution to laye aside all feare of death ingenuouslie confessed that although hee had beene in manie extreame daungers and consequentlie had looked death oft tymes in the face yet hee had never looked vpon it without much horrour and feare But our worthie Prelate was so wonderfullie assisted and strengthened by the Spirit of GOD agaynst the terrours of death that in all these conflictes and wrastlinges which in his bodie hee had with death hee seemed rather to bee a spectator than an actor And this his more than ordinarie carriage continued still with him vntill hee breathed out his Soule into the Bosome of his Master To conclude then I haue spoken somewhat of this most Reverende Praelate but much short of his worth graces If any of you think that I haue said too much of his vertues truelie I will professe to you that I thinke farre more of them nor I haue sayde neyther dare I speake all that I thinke lest my speaches seeme to these who know him not or loue him not to proceede from a flattering humour I will not say of him as VELLEIUS PATERCULUS sayde of SCIPIO AEMILIANUS that in all his lyfe hee neyther did nor spake nor thought anie thing but that which was prayse worthie a speach not hyperbolicke onlie but impious but as Metellus Macedonicus sayde of the same man to his sonnes when they were going to his Buriall Goe my sonnes and celebrate his Exequies you shall never see the Funeralls of a greater Citizen so I will saye nowe to you Goe celebrate the Funeralls of our Venerable and moste worthie Bishop you shall never see the Funeralls of a worthier Praelate whyle you liue And so I ende beseeching God to giue to vs all as hee gaue to him grace to liue in the LORD to the effect that we also may die in the LORD AMEN A FVNERALL SPEACH In commemoration of the right Reverend Father in GOD PATRICKE FORBES of CORSE late Bishop of ABERDENE Chancellour and Restorer of the Universitie thereof one of his Majesties most honorable Privy Counsel a jewell both of Church and State Baron of ONEIL c. Delivered Apr. 12. 1635. by ALEXANDER SCROGIE Doctor in Divinitie and ordinarie Minister of Gods word in the Cathedrall Church of ABERDENE THE beholding of this place over-shadowed with a darke and dolefull countenance vpon this vnacceptable occasion GOD so ordering and disposing the wayes of men by his providence giveth vs just cause of heavines for the losse of that Graue and Reverend Praelate and ever worthie Diocesane a Man of eminent and best place amongst vs whom albeit wee had cum necessitate amittendi and haue lost him cum spe recipiendi and so are comforted with the will of the LORD that must be done yet not to haue feeling of that which so nearlie concerneth vs were not patience but blockish stupiditie contrarie the example of Heathen and Sayncts and the Lord IESUS mourning for Lazarus the destruction of Hierusalem and hard heart of the Iewes This is a praecursorie judgement and punishment So God maketh a way for his judgementes to come vpon a Church or kingdome when insensiblie and graduallie hee eateth out the heart and strength of a State and so by degrees weakeneth and praepareth it for a fatall blow that so without resistance hee may ruine it as pyking out and taking away nowe a prudent and experienced Counsellour and then another out of the way and those that pray for the welfare of the Nation and wrastle mightilie with God for the peace of it the Charets and Horse-men of the land the staffe and the stay and pillars of the house and so by degrees departing himselfe a new judgement in his anger entereth in rowme thereof Then Trueth and Holinesse commonlie depart and Ministers begin to bee corrupt the Prophet is a foole and the spirituall man is mad the power and puritie of the trueth and the good and olde way departeth and so idolatrie groweth and Sects encrease and a perilous desolation and change of all things enseweth What mischiefe followed the death of Samuel David Salomon and Iosias The Gothes after the death of Ambrose made in that same place irruption and setled the seat of their kingdome When Augustine ended his dayes in defence of the grace of GOD the Vandales crueltie and errours succeeded And after the death of blessed Martin Luther the bloodie Spaniards invaded Germanie and tooke Wittenberg And shall wee not wit when GOD departeth but bee as Sampson GOD by death hath taken away within this short space a great number of rare and worthie men both for wisdome and learning which were Ornamentes and Lightes in this Diocie and wee see no great evidenes howe to fill vp this gap It is an ancient proverbe Vivorum oportet meminisse and why then should there not bee made an honourable mention of them who haue died in the Lord because they liue to God Precious in the sight of the Lord is the death of his Sayncts and shall it seeme vnto vs superfluous at such tymes as these are to heare in what manner they ended their lyues he hath so exactly recorded in Scripture in what sort they haue closed their dayes on earth that hee descendeth even to their meanest actions as what meat they longed for in their sicknesse what they spake to their Children or Friendes howe they framed their Testamentes where they haue willed to bee buried yea the verie turning of their faces to this or that side the setting of their eyes the degrees whereby their naturall heate departed from them their cryes groanes breathinges panting and last gasping hee hath solemnlie commended to all generations And GOD by the Prophet hath for ever commended to the Church David his Epitaph and Funerall Song of wicked Saull and Ionathan his sonne He decoreth them as if God from Heaven had said that the Captaynes of the Armies of Israell should not bee convoyed to the graue without honour and teares And no lesse they who haue deserved well of the Church and Common-wealth who haue put to flight the enemies with the sword of their mouth and of the Spirit than they which haue slayne them with the mouth and edge of the Sword and by Armies God maketh an honourable commemoration of them that did assist his service and cause and giveth them their glorie that doe any thing for him Which Christ applyeth to the woman that anoynted him So that it is not onlie lawful but also profitable that the godlie lyfe manners and vertue manner and forme of the death of the faythfull servands of God worthie of aeternall prayse bee recommended to future ages that they may bee acquaynted therewith So the care of the
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
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
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
not so easie accesse vnto the Throne of Grace for obtayning Mercie as they had before which I thinke moved the Ancient Church to enjoyne such hard pennance to these who after they were baptized fell into great sinnes as also because of their ingratitude for bygone favoures and benefits they are oft-tymes I will not say alwayes punished or chastised with greater and more fearfull judgementes even after they are reconciled to God by repentance But this will never proue such a reservation of temporall punishment to bee inflicted in Purgatorie in case of not satisfaction by poenall exercyses in this lyfe as our Adversaries doe mayntayne Fiftlie it is certayne that the glorie and happinesse which the dead who haue died in the Lord shal haue after the generall judgement shall be greater extensivè in extention nor it is now and that because it shall be extended or communicated to their bodies also But whether or not it shall be intensivè greater after the generall judgement that is whether anie farther degree of glorie shall be then given to their soules it is not so certayne For manie of the Ancients and some judicious and orthodoxe Divines doe thinke that although they are now with Christ in the companie or fellowship of the blessed Angels and in an estate of vnspeakable joye yet they haue not attayned as yet vnto that consummate and accomplished happinesse which consisteth in the vision or immediate sight of God's glorious essence and which the Schoole-men call beatitudinem essentialem essentiall happinesse or if they haue attayned vnto it yet they haue not attayned to the perfection or the fulnesse of that joyfull and blessed sight which they shall haue hereafter Others boldlie affirme that they haue alreadie gotten a full sight of God's glorious essence and that nothing is wanting to their happinesse but the glorification of their bodies For my part although I incline most to the first opinion esteeming it more probable in respect of the consent of Antiquitie and of diverse places in Scripture which seeme to favour it for wee reade in Scripture that wee shall bee satisfied with the lykenesse of God when we awake that is in the day of our resurrection that the labourers shall bee called together in the evening that is at the ende of the worlde and shall then receaue their hyre that the Crowne of Righteousnesse shall be given that day to all these who loue the Lord's appearing and that when Hee shall appeare wee shall bee lyke Him and shall see Him as Hee is yet I thinke they are wysest who suspende their judgement and are not bold to determine anie thing in such matters as are not clearlie revealed in God's word of which sort this whereof I am now speaking is one Iudicious and learned Calvine who also inclined more to the first opinion condemneth their foolish rashnesse who prye too narrowlie into this secret and willeth vs to be content with these boundes or limites of our knowledge concerning this matter which are praescribed in Scripture And truelie it is sufficient for our comfort and encowragement agaynst Death as also for that Christian and cowragious desire of death which we ought to haue it is I say sufficient to know that it is an estate of such heavenlie glorie and such joyfull happinesse that all worldlie happinesse or contentment is but miserie in respect of it That yee may the better conceaue this consider I pray you that if wee thinke it a delightsome and joyfull thing to dwell in a statelie and glorious Pallace with these whom we loue best and whose companie is most pleasant vnto vs it must be a thing exceedinglie farre more happie and joyfull to liue in that heavenlie Pallace whereof wee nowe see nothing but the pauement yea nothing but the inferiour superfice of it and yet wee see more glorious statelines in it than in all other partes of the world For in it doe shyne those glorious Lightes which enlighten and beautifie the whole world and which made DAVID to say Lord what is man that thou art myndfull of him and the sonne of man that thou visitest him It must bee a most delightfull thing and a matter of exceeding great joye to dwell in that coelestiall Paradyse with an innumerable companie of Angels with all our pious friendes who haue gone before vs and who shall followe after vs with the Prophets Patriarchs Apostles Martyrs and other famous Worthies whose vertues are so much praysed admired on earth and with our great LORD and Master our kynde Saviour CHRIST IESUS who loved vs and gaue Himselfe for vs. What joye I pray you shall wee haue there in beholding Him who died and suffered so manie things for vs How shall wee bee affected and ravished in mynde when wee shall viewe His glorious Head which was one day crowned with Thornes for vs His Handes and Feet which were one day pierced with nayles for vs and His syde which was runne thorowe with a Speare for vs But aboue all if wee shall then be admitted to the cleare and immediate fight of God's infinite essence which truelie is verie probable what admirable vnspeakable yea inconceauable delight and contentment shall that sight worke in vs although it bee not so full and perfect as it shall bee after the generall judgement How joyfullie shall wee then say with DAVID A day in thy Courts is better than a thousand or as hee sayeth in another place As wee haue heard so haue wee seene in the Citie of the LORD of Hostes or rather as the Queene of Sheba sayde Beholde the halfe was not tolde vs the glorious honour of thy Majestie infinitelie exceedeth the same which wee heard This doctrine concerning the felicitie vnto which the Godlie doe attayne when their soules are separated from their bodies affordeth manie profitable lessons and vses vnto vs. For first wee may justlie collect from it that although the Godlie bee manie wayes blessed or happie while they liue heere to wit in respect of that inaesteemable benefite of the remission of their sinnes in respect of these supernaturall vertues wherewith they are endewed and of the operations or actions of the same in respect of God's Fatherlie providence and care which hee hath of them yea even in respect of his chastisementes and of their manyfolde sufferinges yet this their happinesse is nothing in comparison of that exceeding great reward or of that farre more exceeding and aeternall weyght of glorie which they get after this lyfe Glorious thinges indeede are spoken of the Citie of GOD that is of the Church militant The estate of these who truelie and indeede are Citizens of it is an estate of happinesse but of such happinesse as consisteth in sorrowing or mourning for their sinnes and manyfolde infirmities It is an estate of righteousnesse but of such righteousnesse as standeth rather in the remission of sinnes nor in
tossing the mynde cares torturing the heart paines pinching the bodie pensiuenesse possessing the soule feares fretting crosses consuming and death at last consummating And wherein there is not any houre wherein we are not eyther in the remembrance of calamities by-past or the sense of some present or vnder the feare and foresight of some that are to come So that it is most true which Iob sayeth of man in this lyfe Man that is borne of woman is of short continuance and full of trouble Curasque subiisse molestas Sors homini connataetulit velut edita prunis Scintilla ignitis tenues vaga scandit in aâ—ras O then as sayeth Moses That men were wyse aâ—d would consider their latter ende and would thinke on the worlds vanitie to despyse it lyfes frayltie to contemne it deaths certayntie to expect iâ— judgements severitie to prevent it hells miserie to avoyde it and heavens felicitie to attayne it Seeing the death of the Godlie is a parting not a perishing a delyverie and not a destruction an annalysing not an annihilating In qua potius miseria Christiani quam ipse Christianus moritur Therefore the same is not to be feared by them who die nor yet excessiuelie deplored by vs who surviue praemitâ—untur enim non amittuntur oriuntur potius quam moriuntur eorumque funera sunt iis maximâ— foenera So that death vnto them is rather premiall nor penall lyfe nor losse and the day thereof lyke a birth-day to bee celebrated in respect of them rather with mirth nor mourning Therefore they rather desire nor dread the same saying with David My soule thirsteth for God even for the living God when shall I come and appeare before God Or with S. Paull I desire to bee dissolved and to bee with Christ. Or with Simeon here Lord now let thy servant depart in peace Or with the Sayncts saying How long O Lord which art holie and true Come Lord Iesu come quicklie And good reason they haue for doing so because three things concurre to them which are matter of great joye to vs in this lyfe a glad marriage a glorious triumph and a solemne coronation the marriage with Christ the triumph over all their enemies the coronation with a crowne of righteousnesse If poore Esther then and all her kinred were glad when shee was assumed by king Assuerâ—s to bee his Queene If David rejoyced when hee came backe triumphing after the slaughter of Goliah and if the earth it selfe rang for joye with the acclamations of the coronation of Salomon O how joyefull a day is that wherein the poore soule of a Christian is married gloriouslie with Him who is King of kings and Lord of lords and at the sight of that blessed Brydegroome as at Elizabeth's hearing of the blessed virgines salutation the Baptist did how doeth that soule spring and leape for joye O with what joyefull acclamations also doe these glorious spirits welcome the triumphant soule that is victorious over the enemies of Gods glorie and man's good and who so rejoyce at the conversion of a sinner much more shall they not at the coronation of a Saynct assumed vp to heaven associate to the Patriarches made equall with the Angels and conformed to Christ The fourth thing which this Text offereth to our consideration is the difference betweene the death of the Godlie and the death of the wicked the one is in peace the other not therefore sayeth the Prophet There is no peace to the wicked sayeth my GOD. But on the contrary Marke the Godlie and the vpright man sayeth the Psalmist For the ende of that man is peace for according to his soules estate as sayth Isaias hee entereth into peace and according to his bodie he resteth in the graue as a sweet sleeping bed so that hee may say with David I will lay mee downe in peace and sleepe And when I awake I shall be satisfied with thy lykenesse The cause of which death in peace is the lyfe of grace and because they lived the lyfe of the righteous therefore they die the death of the righteous But as for the wicked they depart not in peace because their life was destitute of grace both which the Apostls joyne as inseparable in their salutations grace and peace therefore sayth the Prophet of them The way of peace they haue not knowne and there was no vprightnesse in their goings but they made them crooked pathes wherein whosoever goeth hee shall not know peace wherefore they shall be in death as Balthassar was in his agonie seeing nothing but their guiltie conscience wryting bitter things against them sorrowing for their sinnes bygone being in anguish for their present miserie and in terrour for torments to come Satan now accusing them the conscience convicting them the lawe condemning them the Gospell forsaking them the Heavens debarring them and lyke Ionas whale hell gaping to swallowe them O dreadfull perplexitie when feare is so on everie syde a wrathfull judge aboue vnquenchable flames beneath a gnawing worme within a dreadfull dittie before fearfull fiends about and a dolefull doome at hand Whereas on the contraire the death of the Godlie hath peace for perplexitie solace for sorrow and for dreadour desire of dissolution their sinnes are silent their conscience calme the Law absolveth them the Gospell comforteth them their Saviour attendeth them Heaven is open to them the Angels accompanie them their good workes doe follow them O comfortable is the clayme that the soule maketh in that houre to God as a reconciled Father to Christ as her bryde-groome and Saviour to his blood as her ransome to his sufferings as her satisfaction to his promises as the covenant to Heaven as his purchase for her and to the societie of the Sayncts and Angels as fellow-citizens in eternall glorie with her 1. Seeing then that this is onlie the priviledge of Gods servantes to depart in peace let not Satan's slaues in their senselesse securitie clayme or expect the same For such a Pearle is not for swyne nor this Bread of God's Children is not to be given to doggs Therefore it may be sayde to them as Iehâ— sayd to Ioram What hast thou to doe with peace so long as thy impieties are so manie and thy impenitencie so great Or as the Lord sayth to the wicked What hast thou to doe to take my Covenant of peace in thy mouth that thou shouldest expect to die the death of the righteous who wilt not liue the lyfe of the righteous Seeing that Qui in vita moritur per vitiâ— certò in morte transire oportet ad aeterna supplicia 2. Seeing the departure of the Godlie is in peace that as the Prophet sayeth in that houre they enter into peace or into a joyfull and peaceabe estate resting from their labours it followeth then that they depart not with the terrifying expectation of a fyrie purgatorie wherein
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
the former opinion as Quaest. 3. ad Dulcetium For he was ever doubtfull of this matter even when he writ his worke of Retractions Lib. 2. Retract Cap. 33. I could also for this opinion cite diverse of the Ancientes who will haue the wordes read Wee shall all sleepe but wee shall not all bee changed But besides these two readinges of this place which both were to bee found in the Greeke Editions of that age as Ierome witnesseth in the ende of that Epistle before cited hee lykewyse telleth vs that there was a third most frequent in the Latine Editions but not at all to bee found in the Greeke Copies to wit Wee shall all ryse but wee shall not all bee changed Which reading occurreth frequentlie in Augustine's workes and Ruffinus before him followed it in the exposition of the Creede expounding the article of the Resurrection I will not take vpon mee to define or determine peremptorilie this question For I thinke with Lombardus Lib. 4. Sent. Dist. 43. that horum quid verius sit non est humani judicii definire vvhich of these are most agreeable to the trueth it is not for humane wit to determine Nor yet will I take holde of that other reading of the Apostle's speach Wee shall all sleepe but wee shall not all bee changed although Acacius affirme That it was in plurimis Graecorum codicibus to bee found in manie Greeke Copies as Ierome relateth of him I will only declare two thinges vnto you concerning the Extent of my Text or the vniversalitie of Death and Resurrection The first is That from this speach of the Apostle even taking it according to the ordinarie reading of it as it is now in the Greeke Copies nothing can bee infalliblie concluded to proue that those whom the LORD shall find vpon the earth at His second comming shall not taste of Death properlie and truelie so called For whereas the Apostle sayeth Wee shall all sleepe it may bee verie probablie alleadged That by sleeping hee vnderstandeth not Death it selfe but the continuance of Death or to vse Oecumen his phrase that the Apostle is speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a long death or of a death continued for so long tyme that the dead bodies may bee altered and dissolved into dust This may out of all question bee That they who then shall bee living shall not sleepe for although they die yet their death shall not bee as a sleepe but rather a sudden slumber a winke or nod of one that would sleepe Never-the-lesse seeing manie Interpreters both ancient and moderne doe expound that speach of Saynct Paull otherwayes thinking that hee is there speaking of Death it selfe and consequentlie that his speach importeth That some men and in speciall those who shall bee living at the day of Iudgement shall not vnder-goe or suffer Death Therefore my second Assertion is That the vniversalitie of Death Resurrection is to bee vnderstoode with an exemption of those whom GOD Himselfe for some speciall or extraordinarie causes or respectes hath exeemed from them This Peter Martyr observeth speaking of Henoch and Elias who for extraordinarie respectes were exeemed by GOD from Death And such sayeth hee will bee the condition of those whom GOD shall find alyue when Hee commeth to judgement Yet albeit of this extraordinarie exemption it is the ordinarie course of all Man-kynde to die according to that of HEBR. ix 27 It is appoynted for men once to die The Iewes although they allow this just Extent of this Text in this That all shall die yet they denye that all shall awake grounding themselues on the wordes PSAL. j. 5 Therefore the vngodlie shall not ryse in Iudgement But for answere to them first The reading of this place is wrong for the wordes are to bee read thus The vngodlie shall not stand in Iudgement Secondlie the Text it selfe here refuteth them for it sayeth That some meaning the wicked shall awake to shame and contempt And our Saviour IOHN v. 28.29 The houre is comming when all that are in the graues shall heare his voyce and shall come foorth they that haue done good vnto the Resurrection of Lyfe and they that haue done evill vnto the resurrection of damnation That the Extent then may bee full the word manie must bee eyther taken distributiuelie referring it to both members Manie shall awake to lyfe and many to shame so that multi is as much as multitudines duae one companie to Lyfe another to shame or the word is to bee taken collectiuelie not exclusiuelie but extensiuelie and vniversallie as ROM v. 18 By the offence of one man the fault came vpon all vnto condemnation And in the next verse following Manie were made sinners Whereby it is evident that manie is taken for all The Restraynt is That some onlie shall awake to everlasting Lyfe and some to shame and contempt Of this last part I will speake nothing at this tyme but as Daniel sayde in his exposition of Nebuchadnezar's dreame let it bee to them who by finall impenitencie hate the LORD and the interpretation onelie to his enemies Wee haue onlie here to speake of this Text so farre as it concerneth the Godlie Their death is called a sleepe and their estate after death awakening to ever-lasting lyfe Death in Scripture vsuallie is so tearmed Deuter. xxxj 16 the LORD speaking to Moses of his death sayeth Beholde thou shalt sleepe with thy fathers And our Saviour Matth. ix 24 The mayd is not dead but sleepeth And Iohn xj 11 Our friend Lazarus sleepeth but I goe that I may awake him out of sleepe And the Apostle 1. Thess. iv 13.14 I would not haue you ignorant brethren concerning them that are asleepe that you sorrow not even as others which haue no hope For if wee belieue that IESVS died and rose agayne so them also which sleepe in IESVS will GOD bring with Him This sleepe doe not thinke that it is of the soule as some fondlie dreamed that the soules seperated from the bodies were casten into a dead sleepe and remaine without all action vntill the generall Resurrection or that that they doe rest a space in the dust with the bodies Alace these men are truelie injurious to the soules of the Godlie departed that would eyther denye them all fruition of GOD or all action whyle they are seperated from the bodie I affirme not that their happinesse is such or at such an hight as it shall bee when the tyme commeth of which Peter speaketh 1. PET. v. 4 that is When the chiefe Shepheard shall appeare and they shall receaue a Crowne of Glorie that fadeth not away But that they enjoye GOD and even separated from the bodies they laude and prayse Him is evident in that vision Rev. v. 11.12 where Iohn sayeth hee behelde and heard the voyce of manie Angels round about the Throne and the Beasts and the Elders and the number of them was ten thousand tyms ten thousand and thousandes of
hac ergo die eripiam eum nempè justum inquit quando nihil jam vltra vel quod corpori vel quod animae faciat mundus habebit Ber◠Serm. 16. in Psal. xc A full and a perfect freedome before the day of our buriall there can not bee for there is a heavie yoake layde vpon the sonnes of Adam even from the tyme they come out of their mothers womb vntill the day of their buriall when they are receaved into the bowels of their common mother Then sayeth the LORD in that day I will deliver the just man when the world hath nothing more to doe eyther with his bodie or with his soule Wherevnto consonant are the wordes of Isidorus cited by Bernard O mors quam dulcis es miseris quam suavis es amarè viventibus quam jucunda es tristibus atque lugentibus O Death how sweet art thou to them that are in miserie how pleasant to those who liue in bitternesse how delectable to the sad and mournfull For truelie of Death wee may say Pon it finem omnibus malis in hac vita dat terminum malis in hoc saeculo adimit omnem calamitatem Mors prebet terminum hominibus in tribulationibus in hoc mundo It putteth sayeth hee an ende to all evils in this lyfe a period to all miseries that fall out in this tyme it taketh away all calamitie and maketh an ende to all troubles which befall men in this lyfe Hee doeth therefore heerevpon conclude Sed heu exspectata mors tardè venit But alace sayeth hee long looked for and much desired Death commeth slowlie No marvell a Christian sayde so since Cicero an Ethnicke Lib. 1. Tusc. quaest could say Pro dii immortales quam illud verè jucundum hominibus esse debet quo confecto nulla reliqua cura nulla solicitudo futura sit That is O you immortall gods how sweet and pleasant should that bee to men which once being brought to passe there shall bee no more care nor anxietie The next Happinesse included in this that it is called a sleepe is That heereby wee are fitted and prepared for heavenlie Happinesse By Death there is a preparation made for our change to the enjoying of aeternall Felicitie whence it is called by BERNARD Ianua vitae initium refrigerii sancti montis scala ingressus in locum tabernaculi admirabilis quod fixit Dominus non homo Bern. Serm. on the 19 verse of the 5 chapter of IOB The doore of lyfe the beginning of our refreshing the ladder whereby wee goe vp to the holie mountayne an entrie vnto the place of that admirable Tabernacle which the LORD Himselfe made and not man What sleepe then is lyke to this Sleepe and what Sleepe more to bee desired than IT were not the Bed wherein IT is enjoyed seemeth to lessen all the former happinesse For it is sayde by the Angell They sleepe in the dust of the earth The rememberance indeede of this Bed wherein man must take his last sleepe deoth teach man Humilitie and Sobrietie since as he was made of the dust to dust he must returne againe The Graue must be his House he must make his bed in darknesse Hee must say to corruption Thou art my father to the worme Thou art my mother and my sister IOB xvij 13.14 Yet it doeth nothing derogate from the happinesse of Death For first albeit it seeme base to lye in the dust of the earth yet it is the common onlie recept appoynted by GOD to receaue our bodies in our passage to Heaven Neyther is there anie other place for our bodilie rest alotted vntill our finall awakening Dust sayeth the LORD thou art and to dust thou shalt returne GEN. iij. 19 And therefore Quis quaeri potest se in ea conditione esse in qua nemo non est SEN. Epist. 30. Who can complayne of that estate wherein all men are alyke with him Next Of all Beds a man can lye downe into it is the most kyndlie Bed For the earth is mater omnium nostrum And when wee are layde downe in IT wee are but in the bosome of our common mother who will bring vs foorth agayne into another vvorlde in regarde whereof the Resurrection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration MATTH xix 28 Thirdlie IT is of all Beds the onlie Bed of Rest wherein man most securelie sleepeth Of all other Beds everie man in some sort may complayne with IOS When I say My bed shall comfort mee my couch shall ease my complaynt then Thou scarrest mee with dreames and terrifiest mee through visions IOB vij 13.14 For great travell is created for everie man and an heavie yoake is vpon the sonnes of Adam from the day that they goe out of their mothers wombe till the day that they returne to the mother of all thinges ECCL xl 1 No quyet anie where in the interveaning tyme but then they shall enter into their peace they shall rest in their Beds ISAI lvij 2 Fourthlie IT is a Bed perfumed with the most costlie Perfume in the worlde Wee reade PROV vij 17 that the harlot had perfumed her bed with myrrhe aloës and cynamom but it was a bed of whoredome and wickednesse This Bed is a Bed of Holinesse sanctified by the buriall of CHRIST IESVS For as Hee died on the Crosse for vs so lykewyse Hee would bee buried that by the touch of his most holie Flesh our buriall might bee sanctified Fiftlie IT is of all sortes of Beds most honourable herefore it is written of Cyrus in Zenophon that hee sayd to his sonnes When I am dead lay not my bodie in golde nor silver or anie thing else but with all haste lay it down in the earth For what is more blessed than to bee mixt there-with which not onlie breedeth all good and pleasant thinges but also nowrisheth and cherisheth the same And lastlie The second Comfort in this Text suddenlie ensuing taketh away all matter of disheartening For they shall not lye in the dust for ever For as one sayeth well Est somnus quidem diuturnior solito non diutius tamen quam ad CHRISTI novissimum adventum duraturus that is It is a sleepe longer than other ordinarie sleepes yet not to last longer than the second comming of CHRIST IESVS For they shall bee awakened to enjoye an happie estate even Ever-lasting Lyfe The knowledge of this estate after death and long sleepe wherein the bodies doe lye it bringeth without all mixture of sorrow vnexpressable comfort First that man shall be awakened out of this long sleepe heere is a singular comfort but to bee awakened to everlasting lyfe it is the hight of all Comfortes Shall awake to everlasting lyfe this is all one with this their bodies shall be raysed againe out of their graues and after they are vnited with their soules shall obtayne everlasting Lyfe This doctrine of the resurrectione of bodies is onlie revealed in the word of GOD. It is to all
those who haue not learned it herefra as it was to the Athenians Mockerie Act. 17.32 And yet it is the onlie ground of our comfort For if in this lyfe onlie wee had hope in CHRIST wee were of all men most miserable 1. COR. 15.19 It is that which giveth vs confidence and hope For Resurrectio mortuorum est fiducia christianorum sayeth carnis· It is an speciall article of our Fayth which wee must holde vndenyable against all such wicked Hereticks who would denye the same wickedlie thinking that the bodies being resolved into their first principles shall lye without hope of restoreing to lyfe Or if there bee any bodies at all glorified they shal not be the same which were layde in the graue but some other made of the ayre or such lyke thing An impious Heresie most manifestlie against infinite testimonies of Scripture whereof this is one most evident Wherefore Augustine Lib. 20. de Civit. Dei cap. 23. showeth it to bee the same with that of our Saviour Iohn 5.28.29 For those whom the Angell sayeth that they sleepe in the dust are sayd by our Saviour to bee in the graues And what is to the Angell They shal awake It is to Christ They shal heare the voyce of the Sonne of man and come foorth The Angel sayeth Some to everlasting lyfe some to shame and eontempt Our Saviour sayeth Who haue done good vnto the resurrection of lyfe and who haue done evill vnto the resurrection of damnation So clearlie consonant that our Saviours wordes are a plaine exposition of the Angels Tertullian most learnedlie in his booke De resurrectione carnis refuteth this Heresie and the learned after him haue done it most fullie As for that they object That the bodie being a base vyle contemptible and corrupted thing how can it bee awakened to glorie they should haue considered That albeit in matter it be base yet it is made wonderfullie honourable By GOD Himselfe was man created to bee immortall and Hee made him an Image of His owne aeternitie And CHRIST IESUS now incarnate hath honored vs with this That wee are members of His bodie of His flesh and of His bones Ephes. 5.30 And by the glorification of His bodie our bodies His members are alreadie begun to be glorified And that Hee might present vs vnto Himselfe glorious hath cleansed our bodies by the washing of regeneration and made them temples of the holie Ghost and wee are fed by the bodie and blood of IESUS CHRIST to the certayne hope of this Resurrection according as our Saviour sayeth Iohn 6.54 Who so eateth my flesh and drinketh my blood hath eternall lyfe and I will rayse him vp at the last day And as that father well marketh Non possunt separari in mercede quos opera conjungit For who worketh together in justice should bee rewarded together In this poynt I marvell much how they dare derogate from the power of GOD for Hee who made man first of nothing what can hinder Him againe now to make him vp of some thing For Hee that calleth things which are not as though they were ROM 4.17 how easilie may Hee call backe those thinges that were and quicken the dead For what although the bodies bee burnt in ashes bee devoured of beasts eaten of fowles or fishes For Tertullian answering to this sayeth Habet et carâ— suos sinus interim in aquis in ignibus in alitibê° et bestiis The flesh also hath her own receptacles in the meane tyme in the waters in the fyre in the fowles and beasts Cum in haec dissolvi videtur velut in vasa diffunditur And when in these it is dissolved it is powred in as it were in vessels Si etiam ipsa vasa defecerint cum de illis quoque defluxerit in suam matricem terram quasi per ambages resorbetur vt rursus ex illa repraesentetur And if sayeth hee these vessels fayle and it flowe out thereof by turning againe it is drunken in into the earth and out of it it may bee refounded againe according to that which is wrytten Revel 20.13 And the sea gaue vp the dead which were in it and death and the graue delyvered vp the dead that were in them and they were judged everie man according to his workes Showing whatsoever kynde of death they died they must all aryse and giue presence at judgement Knoweth not the LORD by His infinite wisdome where the smallest part of the dust wherein their bodies are dissolved lyeth and by His infinite power is Hee not able to collect them altogether Shall wee denye Him that skill a master of familie hath in his owne house or a gold-smith in his shop who can readilie bring everie thing out of its owne place and as they ought in a perfect manner put them together This power of GOD is evidentlie witnessed in the Phoenix who albeit burnt in ashes returneth to lyfe in the Flees and Wormes dead in Winter reviving againe in Summer in the day buried in the night the nixt day returning And to affirme that those bodies which shall bee glorified with the soule shall not bee the same bodies which were layde asleepe it is to deny the Resurrection For who can call that a Resurrection that is a raysing vp of that bodie which was fallen a wakening of that which was asleepe It were meerlie ridiculous as the strength of the former argumentes evidentlie evinceth Wherefore we must vndoubtedly holde with Tertullian that Resurget caro quidem omnis quidem ipsa quidem integra In deposito est ubicunque apud DEVM per fidelissimum sequestrem DEI hominum IESVM CHRISTVM qui homini DEVM hominem DEO reddet carni spiritum spiritui carnem that is The flesh shall aryse and all flesh that selfe-same flesh whole and in its integritie For where ever it be it is in sure keeping with GOD through that faythfull Mediator betwixt GOD and Man CHRIST IESVS who will restore GOD to Man and Man to GOD the spirit to the flesh and the flesh to the spirit The same bodies then which were layde asleepe in the graue shall bee awakened and that by the ministerie indeede of the holy Angels who are ministring spirits for the good of the Elect but efficiently it shal bee by the voyce of IESVS CHRIST as Hee testifieth of Himselfe Verilie verilie I say vnto you The houre is comming and now is when the dead shall heare the voyce of the Sonne of GOD and they that heare it shall liue IOHN v. 25 Hee is their Head and therefore will awake His owne members to the participation of His owne Glorie Hee is their King and will therefore call on them to share of the Happinesse of His Kingdome and to giue them a full and finall Evidence That Death is swallowed vp into victorie Hee will declare by His voyce what vertue is in Him to quicken them will possesse them with that which is the ende of
their awakening even everlasting lyfe This is that happie Estate which the Godlie both in their soules and bodies shall enjoy at the last day Happie I say because of Lyfe but more happie because Aeternall The happinesse of this Estate the wit of man can not conceaue no tongue can expresse it for no eye of man hath sene it no eare heard it nor haue entered into the heart of man the thinges which GOD hath prepared for them that loue Him 1. Cor. 2.9 And Gregorie speaking heereof sayeth Cùm homo mortalis de aeterna gloria disserit coecus de luce disputat that is When as a mortall man reasoneth of aeternall Glorie it is as a blinde man discerning coloures Yet because such is the eagernesse of man's desire to knowe somewhat of that Estate and such vnspeakable Contentment it bringeth to the heartes of the Godlie which haue the least glimpse of it therefore the Spirit of GOD in Scripture hath not left vs in this comfortlesse but is content to expresse it in some sort that at least afarre off wee may see that which one day wee shall enjoye Hee telleth vs That that lyfe is a lyfe of all brightnesse joye felicitie and glorie That therein wee shall get a Kingdome an Inheritance vncorruptible vndefyled that fadeth not away 1. Pet. j. 4 A Crowne of Righteousnesse 2. Tim. iv 8 A Crowne of Lyfe a Crowne of Glorie 1. Pet. v. 4 An exceeding aeternall weyght of Glorie 2. Cor. iv 17 That there shall bee Glorie Honour and Peace to everie man that worketh good Rom. 11.10 The bodies shall haue their glorie For wee looke sayeth the Apostle for the LORD IESVS CHRIST who shall change our vyle bodie that it may bee fashioned lyke vnto His glorious bodie according to the working whereby He is able to subdue all thinges to Himselfe Phil. iij. 21 That bodie which was sowen in corruption shall be raysed in incorruption that which is sowen in dishonour shall be raysed in glorie and that which is sowne in weaknesse shall bee raysed in power and what is sowen a naturall bodie shal be raised a spirituall bodie 1. Cor. xv 42.43.44 Wherevpon it is that the Schoole-men gather foure speciall Enduementes wherewith the bodie as with a most gorgeous Robe shall bee glorified It shall be impassible glorious agile and spirituall suffering no corruption shyning in brightnesse as the starres in the firmament with all readinesse and pleasure doing what the soule shall command free from all animall employmentes as eating drinking begetting of children neyther marrying nor giving in marriage but aequall with the Angels of GOD Luke xx 36 The soules agayne shall bee in perfect Happinesse in regarde of their cleare vision of GOD. Heere wee see Him but darklie as it were in a glasse but there wee shall see Him face to face Now we know but in part but there wee shall know even as wee are knowne 1. Cor. xiij 12 And next in regarde of their fruition of GOD For the Lambe which is in the middest of the Throne shall feede them and leade them to the fountaynes of living waters and GOD shall wype away all teares from their eyes Revel vij 17 And thirdlie in regarde of their perfect loue of GOD. Yea in a word man in that estate enjoying GOD shall participate of that same Happinesse wherewith GOD Himselfe is happie For as the Happinesse of GOD consisteth in the Vision or Contemplation of His owne Essence So our Happinesse shal stand in the viewing of the Essence of GOD or which is all one in beholding of the glorious and amiable Countenance of that LORD in whose presence there is fulnesse of joye and at whose right Hand there are pleasures for evermore Wherefore I may saye with BERNARD Et quis non illic habitare vehementer desideret propter pacem propter amoenitatem propter aeternitatem propter DEI visionem that is And who will not earnestlie desire to dwell there for the peace the pleasure the aeternitie and the sight of GOD there Having thus shortlie run through this CONSOLATORIE Text the doctrine whereof as it is at al tymes so nowe moste necessarie when your heartes are fraughted with griefe for the death of our late Venerable Prelate of whome albeit much hath beene worthilie spoken yet it is impossible for vs not beeing of aequall worth with himselfe to speake according to his worth Vt enim de pictore sculptore fictore nisi artifex judicare ita nisi sapiens non potest perspicere sapientem Plin. Sec. Lib. 1. Epist. 10. Onlie a wyse man sayth hee can fullie obserue a wyse man and hee must bee of aequall worth who can remarke in the Worthie what is worthie to bee observed Therefore I resolved to cover his prayses with silence and now onlie comfort you agaynst his death But fearing if too suddenlie I did stop the current of your griefe it should rather over-flow nor cease I can not but giue you this vent and with you acknowledge that great is the losse which both Church and Policie doeth sustayne beeing deprived of him For justlie may that testimonie of prayse bee given him which the wyse man giveth to David Eccl. 47.2 As is the fat taken away from the Peace-offring so was David chosen out of the children of Israell For albeit all the Peace-offering amongst the Israelites was by a speciall lawe consecrated vnto the LORD yet onelie the fat would the LORD haue given vnto Himselfe as the speciall chiefe and best part So albeit all the people of Israell were holie vnto the LORD yet DAVID in comparison with them was as the fat of the Sacrifice aboue others chosen of GOD and delectable vnto Him So may I say of our worthie Prelate As the fat taken away from the Peace-offering so hee a man full of fat that is of choyce and excellent giftes was speciallie chosen out by GOD to bee consecrated to His glorie in the good of His Church and Common-wealth heere For hee testified in all the actes of his lyfe that the grace of GOD had appeared vnto him and taught him to denye all vngodlinesse and worldlie lustes and to liue godlie righteouslie and soberlie in this present worlde still seeking for that blessed Hope and glorious Apperance of our LORD and SAVIOVR IESVS CHRIST And in particular in the actes of his Priestlie or Ministeriall Calling hee did testifie that hee was a chosen Vessell vnto CHRIST to carrie His Name For hee was a worke-man who needed not to bee ashamed rightlie hee could divide the Word of Trueth fled youthfull lustes and did followe Righteousnesse Fayth Charitie and Peace with them that call on the LORD with a pure heart c. In the actes of his Prelacie hee kythed that the LORD had separated him for this worke as a man fit to rule For hee was one that did rule his owne spirit and so in Salomon's esteeme better than one that taketh a Citie Prov. xvj 32 In which
Charge as you haue heard hee worthilie did discharge himselfe provyding for Seminaries of Learning and nowrishment for seede to growe therein In these Seminaries the Youth as pleasant Plantes did aboundantlie spring vp in his tyme and he after due tryall of their worth planted them in the LORD'S Vineyarde yea after hee had planted them hee transplanted some of them from one part of it to another For as a wyse master Gardner sometymes hee plucked fullie vp vnprofitable trees out of their places that they should not trouble the ground anie more sometymes according to the nature of the soyle and the worth of the Plantes hee did transplant them that profitable trees might haue profitable rowmes And aboue all hee had a care that the pestilent weedes of Haeresie and Schisme should neyther abyde nor enter therein that almost heere by his meanes hee hath plucked vp Popish Superstition by the rootes And in the actes of Policie as a States-man hee did evidentlie declare that our mightie Prince did choose him out according to the wyse counsell of Iethro to Moses for an able man one that feared GOD loved the Trueth and hated covetousnesse Exod. xviij 21 And so hee discharged himselfe in all Employmentes of that kynde that with IOB hee might haue sayde of himselfe that hee was in such admiration amongst the Princes and Nobles that when hee spake they refrayned talking and layd their hand on their mouth they held their peace and their tongue cleaved to the roofe of their mouth Iob xxix 9.10 That such a man is taken away it can not bee denyed but that it praesageth some heavie judgement vpon this Land and that the rather as Esay in the lyke case complayneth because the righteous perish and no man layeth it to heart and merciful men are taken away none considering that the righteous is taken away from the evill to come Esay lvij 1 Oh if men would consider howe that such men are both Lightes and Pillars where they liue and what respect the LORD hath vnto them and howe from tyme to tyme Hee hath wonderfullie spared others for their sakes how all Israll was spared for one Moses and howe hee would haue spared Sodom and Gomorrah if there had beene ten righteous men therein Gen. xviij and how that the Angell could not doe anie thing agaynst them vntill LOT did escape to the mountaynes The consideration of this would make them to take to heart the death of the Righteous and in tyme by repentance praevent these judgementes which seeme to ensue This is the speciall vse should bee made of our Prelates death and not as we are all doing mourne or weepe for him For knowing the happie estate wherein hee is wee haue matter to rejoyce and bee glad His soule is convoyed to the bosome of Abraham wherein the glorious companie of Angels and blessed Sayncts hee is praysing the LORD His bodie nowe resting from manie toylesome travelles is layde in a sound sleepe out of which one day by the sweete voyce of his Saviour CHRIST IESUS it shall bee awakened and when Hee shall come in Glorie Hee will then bring him both in soule and bodie to Glorie with Him and then with other wysemen hee shall shyne as the brightnesse in the firmament and because he hath turned manie vnto righteousnesse as a farre for ever and ever DAN 12. Wherefore should wee then mourne for him For as Bernard sayeth Pro defunctis fidelibus non de bemus plorare sed DEO gratias agere quia eos de miseria hujus seculi dignatus est liberare eos ad loca refrigerii lucis pacis sicut credimus fecit transire that is wee ought not to mourne for the faithfull that are dead but giue thankes to GOD for them who hath vouchsafed to delyver them out of the miseries of this lyfe and as wee are perswaded hath made them to flit vnto the places of refreshment light and peace And I am assured if hee were now speaking to you hee would tell you of his Happinesse that hee resteth now from his laboures and that his workes haue followed him So that if wee mourne nowe wee may hurt our selues but not profite him Let those onlie carnallie mourne for their friends that are ignorant of the nature of Death and denye the Resurrection But let vs rejoyce who knowe they are asleepe and shall bee awakened to everlasting Lyfe First then you worthie Citizens cease now and leaue off your mourning for your Reverende Prelate bee no more lyke Rachel who wept for her children and would noo bee comforted nor with Ioash weeping over the face of Elisha and crying O my father my father the chariot of Israell and the horse-men thereof Albeit I must yeelde this much to your griefe that being depryved of him you haue these concurring judgementes There is taken from you the Iudge and the Prophet the prudent and the ancient the honourable man the counseller the eloquent orator ESAI 3.2.3 Therefore I cannot better speake vnto you than in the wordes of our Saviour to the women who followed him to the place of his sufferinges Weepe not for mee but weepe for your selues O yee daughters of Ierusalem So you haue no matter to weepe for him but onlie for your selues Weepe that when you had him you made not a good vse of him that you did not obey his doctrine follow his counsels and yet in this hee hath not left you comfortlesse for more carefullie he hath provyded Pastores for your instruction nor ever anie that went before him whose doctrine if you hearken vnto and obey when Death which may bee shortlie shall sease vpon you and yee shall bee gathered vnto him with comfort you shall see him and say Heere is hee that turned vs vnto righteousnesse and at the sight of you joyfullie shall hee say LORD loe heere am I and the children which thou hast given mee HEB. 2.13 Next you my Reverend Colleagues his much respected Presbyters why continue you your mourning lyke Orphanes destitute of a father you are not ignorant as these who haue not hope Remember you not how carefull hee was not to leaue you comfortlesse what testimonies at his death had we of his loue did hee not shortlie before his death communicate with vs alone in the holie Sacrament of the blessed bodie and blood of CHRIST IESUS which was the last testimonie of CHRIST his owne loue to his Disciples when Elijah was to bee rapt vp into the Heavens being desyred of Elisha saying I pray the let a double portion of thy spirit bee vpon mee It seemed hard this petition to Elijah yet how gladlie did our ELIjAH when wee Elisha-lyke on bowed knees did begge His blessing answere vs with his hand on everie one of our heades saying The LORD blesse you and double his grace and loue to you that ever hee granted vnto mee What can wee but hope for Vertue from that hand as Elisha receaved Vertue from the Cloake of
ad Romanum â— Samul 1.23 Psal. 133.1 Luke 17.34 35.36 Iob 2.4 Heb. 1â— â—â— Ephes. 1 1â— Lib. 1. contra Iovinianum Lib. 1. de peccatorum meritis remiss cap. 27. Psal. 87.3 Psal. 48.2 Rom. 8.1 Gal. 2.20 Ephes. 3.12 â— Cor. 12.9 Psal. 143.2 Psal. 23.4 Luke 23.46 Psal. 143.7 Iohn 15.5 Isai. 57.21 2. Tim. 4. â— Matth. 5.8 1 Cor. 13.12 1. Iohn 3.2 â—omil 14. in Iohann â—omil 3. de â—â—compraeâ—ensibilâ— Dei â—atura * This opinion â—s maintaiâ—ed by Anâ—baptists was of old maintained â—y those â—aeretickes â—hom Auâ—ustine calâ—eth Arabiâ—s in his â—ooke De â—aresibus ad Quod Valâ—â—eum haâ—es 83. â—att 10.28 Heb. 12.23 Philip. 1.23 Luke 23.43 Revel 6.9 * Plenissimâ— docuâ—t Dominus noÌ„ solùm perseverare animas sed et meminisse operuâ—â— quae egerunt hic Iren. lib. 2. contra haereses cap. 62. ‡ Magnus â—â—lic charorum numerus noâ— exspectat parentuÌ„ fratrum filiâ—â—uÌ„ frequens 〈◊〉 copiosae turba desiderat jam de sua immortalitate secura adhuc de nostra salute sollicita Ciprian serm de mortalitate in fin◠†See concerning this Tertull in his booke De Anima cap. 58. Chrysostome wryting vpon the Epistle to the Philip. serm 3. August lib 20. de Civit. Dâ—â— cap 9. 13 For he also believed that the souls of the Godlie attain not vnto the perfection oâ— that happinesse whereof they in themselues are capable before the day of the gâ—â—nerall judgement as we may easilie perceaue by his 12 booke De Genesi cap. 35 where he affirmeth that the soule separated from the bodie seeth not God as thâ— Angels see him Yea sometyme he was of that opinion which manie other of thâ— Fathers did holde concerning the place where the soules of the Saincts departed are nowe to wit that they are keeped in secret and subterranean places vntill the Daye of Iudgement Lib. 12. De Civit. DEI Cap. 9. enarraâ— in Psal. 36. Conc. 1. But hee seemeth to haue left this opinion afterwardes as appeareth by his 20 Booke De Civit. Dei Cap. 15. †Nec tamen quisquaÌ„ pucet animas post motem protinâ—â— judicari omneâ— in una communique custodia detiâ—â—ntur doâ—â—c 〈◊〉 Lactaâ—â— Lib. 7. divinaruÌ„ instituâ— c. 21. Philip 1·23 2. Cor. 5. â— * Ambros. enarrat in Psal. 118. octonar 20. vers 153. ideo unus igneÌ„ illum sentire non potuit qui est justitia Dei Christus quia peccatum non fecit †Hilar. enarrat in Psal. 118. octonar 3. vers 20. Aâ— cum ex omni ocioso verbo rationeÌ„ 〈◊〉 praestituri diem judicii concupiscâ—â—â—s in quo nobis est ille indefessus iguis obâ—undus in quo subeuÌ„dâ— sunt graviâ— illa expiandâ— Ã peccatis animae suppliciae si in judicii severitateÌ„ capax illa Dei virgo veâ—tura est desiderare quis audebit à DEO judicari ‡ Lib. 21. De Civitate DEI Cap. 26. in Enchiridio Cap. 69. Lib. De Fide Operibus Cap. 16. * Lib. 4. Dialog Cap. 3â— in Psal. 3. pâ—â—nitent * Chrysost. Homil. 39. in 1. Cor. Homil. 28. in Epist. ad Hebr. Ambros lib. 2. de Cain Abel Cap. 2. Lib. de bono mortis Cap. 10. 11. August Epist. 111. ad Fortunatianum Lib. 12. de Genesi Cap. 35. Bernard in seâ—to omnium SanctoruÌ„ Serm. 2.3 4. †Calvin lib. 3. Institut Cap. 25. §. 6 Spalat lib. 5 de Repub. Eccl Cap. 8. num 75. sequent Psal. 17.15 Matth. 20.8 2. Tim. 4.8 1. Iohn 3.2 Ibidem Psal. 8.4 Gal. 2.20 Psal. â—4 10 Psal. 48.8 1. king 10.7 Psal. 145.5 a Psal. 32.1.2 b Psal. 1.1.112.1 â—19 1 c Psal. 144.15 d Psal. 94.12 Matth. 5.10 11.12 e Genes 15.1 f 2. Cor. 4.17 g Matth. 5.4 h Lib. 19. de Civit. Deâ— cap. 27. lib. 3. contra duas Epistolas Pelagianorum cap. 7. i August lib de vera falsa poenitentia c. 13. TaÌ„diu enim gaudeat speret homo de gratia quamdiu sustentatur à poenitentia Et infra Hinc semper doleat dâ— dolorâ— gaudeaâ— k Idem ibid. Et non satis sit quod doleat sed eâ— fide doleat non semper doluisse doleat 1. Cor. 15.55 Isai. 52.7 Isai. 57.2 Psal. 126 5. * Cyprian tom 2. lib. dâ— mortalit Chrysost. in epist. ad Plilipp serm 4. Ambros. lib. de bono mortis cap. 12. †Veniebat ille â— Christus ille s. SimeoÌ„ ibat sed donec ille veniret ille â—re nolebat Iaâ— senectuâ— matura excludebat sed sincera pietas dotinabat August serm 3. de verbis Apostoli * Vide â—ustum velut corporea carcere molis inclusum velle dâ—ssolvi ut esset cum Christo. Ambros. lib. 2. in Lucam †Philip. 1.23 Psal. 39.13 Iob 10.20.21 Rom. 8.23 2. Cor. 5.8 †In his Booke of Sentences if that Book be his Eecles 5.14.17 Hebr. 11.25.26 Ibidem 1. Pet. â— 8 Psal. 4.7 Heb. 12.2 Act. 14.22 Luke 24.26 Epist. 1. ad Heliodorum 1. Cor. 15.53 Luke 12.37 * Iudicaturo Domino lugubre munduâ— immugiet adducetur cuÌ„ suis stultus Plato discipulis Aristotelis argumenta non proderunt Tunc tu rusticanus pauper exultâ—bis ridebis dices Ecce crucisixus DEVS meus ecco Iudex qui obvolutus pannis in praesepio vagiit Hic est ille operarit quaestuariae Filiâ—â—s hic qui matris gestatus sinu hominem DEVS fugit in Aegyptum hic vestituâ— coccino hic sentibus coronatus c. Hieron ibidem * S. August in the explication of the 27. psal vers 13. calleth HeaveÌ„ terraÌ„ viventium this earth terraeÌ„ morientium †O mors crudelis bestâ—a amaritudo amarissima foetor horror filiorum Adam quid fecisti occidisti possedisti quid curnem â—tique solaÌ„ animae enim noÌ„ habes quod facias Bern. serm in obitu Humberti devoti monachi †Sed ipsum corpus quod videris habere anferetur à te Ibidem In Trinum 2.4 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 21. in laudem Athanasit †His judicious accurat Treatises coÌ„cerning the visibilitie of the Church the lawfulnesse of our calling to the Ministerie as also his excelleÌ„t CommeÌ„tary vpoÌ„ the book of the Revelation shall beare witnes of it to the end of the world Orat. 1. Apol pro fuga †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2.15 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 27.4 Tom. 2. Carmine 64. Pliniuâ— lib. 35. cap. 1â— Acts 20.24 1. Pet. 3.21 Magna verba excidunt cùm tâ—rtor poposcit manum cum mors propius accessit Seneca Epist. 82. Thuanus hist. tom 5. lib. 125. pag. 947. Nihil in tota vita nisi laudandum aut fecit aut dixit aut sensit Velleius Paterâ—culus lib. 1 hist. Rom. I le filii â—â—lebrate exequias nunquam majoris civis fuâ—uâ— videbiâ—â— Act. 21.14 Anno 1546 Iudges