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
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
vpon these Thrones aboue Then let hope of this allay your cresses heere Lift vp your heades yee drouping Saincts for your releasse drawes neare I know Viators thinke their LORD makes long delay But with the weyght of endlesse blesse Hee 'll recompence His stay V. And art thou gone deare ghost C. Yes I haue stay'd too long For I must goe and beare my part of our triumphing Song Whereof I know one day yee shall sustaine your parts And sing the Praises of the Lambe with jubilating heartes Meane tyme present your selues with heaven erected eyes And recommend your faynting hearts your weakned hands knees To him whom GOD hath made Brabeutes of your host Hee heares your cryes Hee sees your teares not one of them is lost As wee haue joyfull proofe who are triumphers now The lyke estate vndoubtedlie Hee will vouchsafe on you Vnder the hope whereof I bid you all Goodnight Till yee enjoy what ye expect and Faith bee chang'd in sight ARTHURI IONSTONI M. D. MEDICI REGII EPIGRAMMA DE HOC TUMULO Quem Reverendissimo Patri PATRICIO FORBESIO IOANNIS FORBESII Filii pietas marmore aere perenniorem excitavit FORBESIOS hîc cerne duos sine compare patrem Et natum secli sidus utrumque sui Ante dedit vitam nato pater omine laeto Nunc patrem nati vivere cernis ope Plus meruit natus quam cepit clauditur aevo Quam dedit annorum limite vita caret Nobili Clarissimo ac Generoso Domino Domino IOANNI FORBESIO Domino à CORSE Baroni de ONEIL c. Universitatis Abredoniensis Rectori Magnifico S. S. Theologiae Doctori eximio ejusdemque in Academia Regia Professori dignissimo Musarum Abredonensium acerimo vindici ac protectori haec qualiacunque Oratoria Poetica variorum auctorum munuscula serio commendar IO. LVNDINVS in Academia Regia Humaniorâ—m Literarum Professor Facultatis Artium pro tempore Decanus MAgne Heros magni soboles generosa parentis Magna perantiquae spesque decusque domus Cui veterum assurgunt tituli juvenilibus annis A quo semidei nobilitantur avi Accipe quae sacrae mittunt tibi sacra Camaenae Accipe quae sacri praeses Apollo Chori Dona ferunt manibus nam sunt sua dona Poetis Parva licet magnis dona petenda Deis Hic laudes percurre tuas percurre tuorum Picta hic insigni laude trophaea feres Hic sua virtuti sua sunt hic praemia laudi Hic digesta leges fortia facta Patris Ut pia Pierides sic dulcia praelia miscent Arma parat Vates Rhetor arma parat Fervidus hic dubiis medius Mars errat in armis Stringit hic nivea tela Minerva manu Delius hic Clypeum laterique accommodat ensem Totaque Thespiadum saevit in arma Cohors Nulla prius traxit plures in praelia vates Palma triumphalis palma nec vlla trahet Quaeque suos confert pulchra in certamina vires Praestat officium quaeque Camaena suum Magnaque cum faciant se nil fecisse faâ—entur Maxima sunt meritis inferiora tuis Plura etiam nemo est qui se debere negabit Et majora animo vel magis aequa tuo Nostra vel imprimis quae jam sua rura Thalia Possidet auxiliis auspiciisque tuis Per te ruris opes mihi Mantua laeta ministrat Mantua sacrilegis nuper adempta Getis Hinc tibi serta parant sacrantque aeterna Camaenae Frigoribus nunquam depositura comam A SERMON Preached at the Funerall of the R. R. Father in GOD PATRICKE FORBES Late Lord Bishop of Aberdene In the Cathedrall Church of that Dioces the 9 of Aprill 1635 by ROBERT BARON Doctor and Professor of Divinitie and one of the Ministers of GOD'S Word in the Burgh of ABERDENE REVEL CHAP. xiiij VERS 13. Blessed are the dead which die in the LORD THis Sentence may justlie bee called an Heavenly Sentence and that not onlie in these generall respects for the which other passages of Scripture are so called but also for speciall causes or reasons For it was delivered to Saynct Iohn by a voyce from Heaven It telleth vs that perfect happinesse is not to be found in earth but in Heaven that none may exspect or attayne therevnto but these who liue and die in a League with Heaven and as it were in the armes in the bosome of the King of Heaven and that they can not come to it but by death which is to them Ianua Coeli the Gate of Heaven The LORD furnish vs at this tyme with a competent measure of heavenlie Grace and fill our souls with heavenlie thoughts that this our present exercyse may tende to the glorie of Him that dwelleth in the Heavens and to our benefit who exspect one day to see His glorious His beautifull and louelie Countenance there In this Sentence we haue onlie two things to consider to wit the persons of whom the Spirit of God here speaketh and the blessednesse attributed vnto them The persons who are the subject of this proposition are the godlie who haue departed this lyfe Yee haue a description of them in these words The dead who die in the Lord where by the dead wee must not with Ambrose and Alcazar vnderstand these who are spirituallie or misticallie dead to the world and to sinne neyther will we follow the phantasticall conceit of Aureolus who did vnderstand by the dead here spoken of these who by monastical vowes haue sequestrated themselues from the world and the ordinarie conversation of men But wee must here vnderstand these who are naturallie dead or whose souls are separated froÌ„ their bodies Neither must we limitate the subject of this proposition to those who were dead before S. Iohn heard this voyce in Pathmos as if blessednesse were here ascribed to them only others being excluded who were to die thereafter But the words of this propositioÌ„ must be vnderstood cum ampliatione terminorum as the Summulists call it that is they must be ampliated or extended to al differences of tyme. For the meaning of this sentence is not onlie that the dead who haue alreadie died in the Lord are blessed but also that these who hereafter shall die in the Lord shall by death attayne vnto perfect Happinesse and Blessednesse The description of the persons to whom Blessednesse is here attributed consisteth of a generall part coÌ„mon to all and of a particular part limitating this description to the Elect. To die is common to all it is the way of all the earth To die in the Lord is the way not of all but of some few or the last part of that narrow way which few doe finde And to this is another way opposite which is the way of manie even that broadway which leadeth to destruction in the which all doe walke who are not in Christ. So then if wee consider the generall part or the genus of this description together with the
doe continuallie vexe themselues with anxious care and paynfull labour in acquiring more wealth so that these riches which they haue perish by evill travell and all their dayes they eat in darknesse that is with much sorrow and wrath This estate or condition of wicked men in this lyfe is called by SALOMON a sore evill and by BERNARD via laboriosa ad mortem a paynfull and wretched way vnto death In a word thē whatsoever be the temporal estate of wicked men in this lyfe death is to them an vnhappie change even in respect of the terminus à quo of their change For to some of them it is both a change and an ende of their joyes to others it is a change but not an ende of their sorrowes and a meane whereby they are infinitelie multiplyed and increased Last of all yee see here how wyse a choyse they make who with MOSES choose rather to suffer affliction with the Children of GOD having respect vnto the recompence of rewarde than to enjoye the pleasures of sinne which last but for a season and therefore are called by Bernard momētaneae dulcedines horariae suavitates that is such delights such sweetnes of earthly objects as last but for an houre yea but for a moment The estate of the Godlie in this lyfe seemeth to our corrupt reason a troublesome and melancholious estate For whē they enter into this estate they must put on the mourning weede of repentance and never put it off while they liue they must put on the whole Armour of GOD and never put it off vntill their Wynding-sheet be put vpon them They must perhaps put on Lazarus his ragges and never put them off vntill they die vpon a Dung-hill or by a dyke syde Neverthelesse our estate is an estate of joye vnspeakable and full of glorie And although it were not yet the joye which is set before vs might make vs yea should make vs gladlie to vndergoe it and all the vexations troubles and griefes which accompanie the same All these who haue gone before vs to Heaven haue entered into that Kingdome through much tribulatione yea it behoved Christ Iesus himselfe first to suffer and then to enter into his Glorie And therefore if anie of you be vnwilling to take vp his crosse in hope of this glorie I will say to him as IEROME sayde to HELIODORUS Delicatus es frater si hìc vis gaudere cum mundo postea regnare cum Christ◠Thou art too delicate my brother if thou wouldest both rejoyce here with the world also reygne hereafter with Christ. And as hee sayeth in the words following so say I to everie one of you That day shall come in the which this corrubtible and mortall shall put on incorruption and immortalitie Blessed shall the servant be whom his Lord shall then finde watching If he finde thee so the earth with the people which are in it shall shake and tremble at the voyce of the Trumpet but thou shalt rejoyce When the Lord shall come to Iudgement the worlde shall sadlie roare and groane foolish Plato with his schollers shall then be arraygned Aristotle his argumentes that day shall avayle him nothing Then thou although thou be a poore clowne shalt rejoyce and laugh and say Beholde my God who was crucified beholde the Iudge of the worlde who one day cryed as a new-borne Chylde being wrapped in swedling clowts and layde in a manger This is Hee who was the son of a Crafts-man and of a work-woman This is Hee who being God fled from the face of man into Aegypt carried vpon his mothers breast This is Hee whom the souldiours by way of derision cloathed with Purple and crowned with Thornes c. Having gone through my Text I now apply my selfe and my Text both to this present Text which lyeth before vs I meane the dead halfe of our late most worthie and Reverend and now most blessed Praelate whom death hath not destroyed but divided into two halfs or parts his one halfe his living and better halfe is now in suo elemento in its owne element in terra viventium in the land of the living that is in that land where death hath no place His other halfe is as yee see seazed vpon by death But I may justlie say to death which hath seazed vpon it as Bernard said in a Funeral Sermon vpon Humbert the devote Monke O death thou cruel beast thou most bitter bitternesse the stinch and horrour of the sonnes of Adam what hast thou done thou hast killed thou hast possessed But what truelie nothing but his flesh or his bodie And this was dead before it was dead for Paul sayeth the bodie is dead because of sinne to wit through infirmities sicknesse and troubles and in respect it is by a judiciall sentence nigh 6000 yeares since condemned to die The most then O death which thou hast done is this thou hast put a dead bodie out of payne a bodie condemned to die out of feare of death and this is a vantage for the feare of death is worse than death Morsque minus poenae quam mora mortis habet Well then thou hast gotten little thou hast little and therefore as Christ sayeth that from him who hath little even that which hee hath shall bee taken So say I to thee and Bernard in that same place sayde it before mee even that same bodie which thou seemest to haue shall bee taken from thee This bodie was the receptacle ingentis generosi animi of a great and generous mynde It was hospitium the lodging house of a mightie and most actiue spirit But what a lodging house It was ever hospitiū exile a slender lodging house but within these few years it was also incōmodum ruinosum hospitium an incommodious and ruinous lodging to vse Plautus his phrase it was hospitium calamitatis for manie bodilie infirmities and diseases lodged in it And now at last it is to vs documētum mortalitatis a document of our common mortalitie or to vse your owne ordinarie phrase it is to vs a memento mori yea a memento mori in Domino a memento not onlie of dying but also of dying as he died that is in the Lord. This can not bee so well declared vnto you as by showing you that hee lived in the Lord and that hee lived so I can not demonstrate but I must fall out into his justlie deserved prayses or rather into the prayses of Gods bountie and liberalitie towards him For as Gregorie Nazianzen reasoned concerning Athanasius his prayses to prayse him it is to prayse vertue and to prayse vertue it is to prayse God who is the author and giver of it I say that to prayse him is to prayse vertue because as Nazianzen there sayeth of Athanasius manie rare vertues both morall and spirituall were collected and vnited together
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
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
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
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
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
hath bene in part alreadie and shal yet more fullie when occasion shall offer by the grace of GOD be discharged by me A great Prelate is falleÌ„ in our Israell The hole wherein that Cedar stood argueth his greatnes will not be easilie filled The Lord in His mercy provide In calling these things to mynde I may be readilie thought a miserable comforter but having to do with a man of vnderstanding I am confident to obtayne leaue to fixe my tabernacle here a little and communicate with you what haue bene the thoughts of my heart concerning him who was your Father mine the man on earth I must acknowledge whose counsell availed me most in the manifold distresses which were commoÌ„ to vs both I had a reverend estimation of him while he was living know well how steadable he was both in Church and Common-wealth but now being dead I knowe howe it is that my affection is more bended than when he was living Dulciora videÌ„tur omnia careÌ„tibus said Nicolas de ClamaÌ„gis vpon the death of his deare friend They who haue bene in their lyfe profitable to others and by whose lyfe much more good may be expected no marvell if they be still lamented But he is gone Abiit noÌ„ obiit we haue somewhat of him that remaines after death the bodie gone to the earth there to rest vnder the hope of that blessed Resurrection Illo mane the spirit returned to Him who gaue it his good name better than a good oyntment remayneth with vs and what he was and hath done shall be spoken of throughout the worlde for a rememberance of him both for his commendation and incitation of others who shall heare of him His memorie is blessed Those who truely feare GOD speak of your most Reverend Father with all respect they speake of him to the great joy of my heart what hath bene observeable in him from his verie first beginning A Chyld of God One who earlie sought Him a Man of God who being planted in the House of God and flowrishing in His Courts hath continued to bring foorth fruit even in his old age Ye will excuse mee if falling on this subject I enlarge my selfe a little and make faythfull relation to you of that which I haue receaved froÌ„ the mouthes of those of best Note in the kingdome and whereto I my selfe in the most part haue bene privie That blessed Apostle S. Paul served God from his Elders from them he tooke his being from them his pietie Religion Timothie the first Bishop of Ephesus had the lyke from his grand-mother Lois and his mother Eunice And was not this a great mercie of God towardes your most Reverend Father that hee was the sonne of your Grand-father whose name is great in the Church for his zeale towards God his Religion his coÌ„versation being answerable thereto His care in the education of his children of whom God hath given good store was not the least or last part of his coÌ„mendation Herefrae it came that your Rev. Father who as his first-borne had right to the double portion spent not the most greatest part of his younger years in trivialibus juvenilibus which being the case of that great Basile was frequentlie deplored lamented by him But I remember when I was yet of verie tender yeares to haue seene him at Saint-Andrews folowing the studie of Divinitie with great approbation Then was he laying a good foundatioÌ„ for the time to come God Almighty had shapeÌ„ him for another course of life than he intended who loved alwayes to be exercised in reading writing informing instructing others by declining all publik charge That could not be The Church had need of him therfore he could not be hid HerefroÌ„ came his emploiments publick first at the Church of Keith to the which hee was in a manner forced by the earnest entreaties yea obtestations of those of the Ministry of most respect in the Diocesse of Murray where that Church lieth and Aberdene who had no smal eyther losse or gain by the plantation therof His labor there in the Lord was not in vain Res ipsa loquitur and the posterity shal retain the monumeÌ„ts But there might he not stay howbeit as vnwilling to leaue as hee was first to vndergo that charge He persued not Honour but Honour persued him as Nazianz. said of S. Basil or as Cyprian of Cornelius Bishop of Rome Episcopaâ—uÌ„ ipsum nec postulavit nec voluit nec vt caeteri quos arrogantiae superbiae suae tumor inflat invasit sed quietus et modestus quales esse consueverunt qui ad hunc locum divinitus eliguÌ„tur And a little after Ipse vim passus est vt Episcopatum coactus acciperet The lyke is recorded of S. Cyprian himselfe others who haue done most good in the Church of God I think in his translation to Aberdene I see the worthie Emp. Theodos. taking Nazianz. from the strayt and little Church wherein he taught and putting him in a more large and famous with these wordes Pater tibi sudoribus tuis DEVS per nos Ecclesiam tribuit What joye was to all honest minded men in his promotion who thought no lesse of him than the great Constantine was accustomed to speake of Eusebius Bishop of Caesarea Foelicem Eusebium qui non vnius vrbis sed orbis propè totius Episcopatu dignus esset In him was the viue vpset of the Ancient Renowned Bishops Ambrose Augustine c. No dumbe dogg but endewed with the tongue of the Learned He could speak a word in season And it was seene in him what S. August observed of S. Ambr. In populo verbuÌ„ veritatis rectè tractanteÌ„ omni die Dominico Wherin your most Rev. father was so instaÌ„t that notwithstaÌ„ding of his great age multitude of effairs for which scarcely any one man was sufficient yet could he not hearkeÌ„ to them who pittying him wisht him to forbear preaching piâ—ie himself Preaching was not all he preached viva voce that is vita et voce The course of his life all his coÌ„versatioÌ„ was such as the devil himself speaking aganst him shall be quickly detected With what wisdome care authority he governed that Sea there is none who knoweth not Bonis amabilis improbis formidabilis vtrisque admirabilis It must be truelie sayd of him as of that worthie Iehojada He hath done good in Israel towards God and His House As there was no vertue requisite in an accomplished Prelate which was not in an eminent degree to bee found in him So was there no state or person within his reach which did not partake of his good That Bishopricke which by injurie of tyme wickenesse of some and negligence of of his Praedecessours was almost brought to the last cast had him a Restorer Your worthie and famous Vniversitie founded by Bishop Elphinstone and Hospitall by Bishop Dumbar may vaunt of him as of a second