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
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
the perfection of vertues and vnto the perfection whereof is necessarilie required a true acknowledgement and a humble confession of its imperfection as saynct Augustine piouslie and judiciouslie sayeth It is an estate of peace but of such peace as is praeserved by mayntayning a continuall and most dangerous warfare agaynst the Devill the world and the flesh It is an estate of joye but of such joye as is not onlie mixed with sorrowe but even grounded vpon their sorrowes and teares For when they get grace to sorrow they haue reason to rejoyce and praise God for it But alace when they looke to the measure of their sorrow they finde a new reason or cause of sorrow because they can not sorrowe so much and so constantlie as they ought In a word then if we shall looke to the manifolde sorrowes feares dangers and sinfull infirmities vnto which the Godlie are subject in this lyfe and on the other part to that plenarie or full deliverance from all these evils which they obtayne by death wee shall finde that wee haue more than reason to say with Solon and in the words of the Poet although not according to their sense dicique beatus Ante obitum nemo supremaque funera debet that is No man can bee called perfectlie happie or fullie blessed so long as hee liveth in this valley of teares Secondlie this doctrine showeth you that the Godlie haue no occasion to feare death but rather ought to desire and wish for it The true Christian may not onelie meet approaching death with cowrage and say O death where is thy sting O Graue where is thy victorie but also with joye and say How beautifull vpon the mountaynes are the feete of him that bringeth good tydinges Thou art come to tell me the best and most joyfull newes that ever I heard For thou art come to tell mee that my warfare is accomplished and that I shall nowe enter into peace that my sorrowfull seed-tyme is ended and that my joyfull harvest is at hand Thou art come to bring mee home to my Father's house to take my crosse from my sholders and to put my Crowne vpon my head If the Godlie haue such reason to welcome death chearfullie when it commeth ought they not to desire and long for it before it come Cyprian Chrysostome and Ambrose doe most excellentlie and eloquentlie vrge this poynct and Paul telleth vs that all the Godlie haue a longing or desire yea a vehement desire of that glorie and happinesse which is begun immediatelie after death and shall bee consummated in the day of the Resurrection Yet all the Godlie haue not this vehement desire in a lyke manner and measure for some of them haue desiderium mortis plenum absolutum a plenarie and absolute desire or a desire not opposed or impeded by anie other desire Such a desire of death I thinke was in olde Simeon when hee had gotten CHRIST in his armes and sayde Nunc dimittis For the onlie thing which detayned him in this lyfe or made him willing to bee detayned in it was the desire hee had to see Christ and therefore having gotten his desire hee was most willing to depart Some agayne of them haue desiderium mortis ligatum impeditum a vehement desire of death but opposed impeded and as it were bound vp by another spirituall desire Such a desire had Paul when hee sayde I am in a strayt betwixt two having a desire to depart and to bee with Christ which is farre better Neverthelesse to abyde in the flesh is more needfull for you So also manie of God's deare Servantes although they haue withdrawne their heartes from the worlde and long to bee with CHRIST yet in respect they haue not as yet attayned to such assurance of remission of their sinnes as they would therefore they wish with David that GOD would spare them to the effect they may recover strength before they goe hence and bee no more or as Iob sayeth that they may take comfort a little before they goe whence they shall not returne Last of all there are some of the Godlie who although they labour earnestlie to get their affection on thinges aboue yet they finde to their exceeding great griefe that they are still so affected with the loue of this lyfe and the thinges which they enjoye heere that they can not attayne to that vehement longing for a better lyfe that cowragious and Heroicke desire of death which other Godlie men and women haue Neverthelesse seeing Paul generallie affirmeth that all they who haue receaved the first fruites of the Spirit groane within themselues wayting for the accomplishment of their adoption and willing to be absent from the bodie that they may bee present with the LORD wee may verie well say that even they haue vehemens desiderium mortis coelestis beatitudinis For although they haue it not actuallie yet they haue it in voto conatu by way of earnest desire and carefull stryving to attayne to it Thirdly seeing these only are blessed after death who die in the Lord it followeth manifestlie that wofull miserable and lamentable is the estate of the greatest part of the worlde after death I meane of the wicked who liue not in the Lord and consequentlie can not die in the Lord. Death which is to all a change and to the Godlie a blessed change shall bee to them a dolefull vnhappie change For the terminus ad quem of their change or the estate vnto which they shall bee changed is an estate of remedilesse miserie easelesse paine endlesse death This their case may justlie seeme the more miserable if wee shall consider also the the terminus à quo of their change that is if wee shall looke to the temporall or worldlie estate and condition from which they shall bee changed For some of them are acting a Tragoedie vpon the Stage of this worlde that is they spende all their dayes in povertie dishonour and manie other miseries To these death is a change from the miseries of this worlde to miseries incomparablie greater in another worlde and therefore their estate and condition in this lyfe is called by BERNARD via aerumnosa ad mortem a miserable and sorrowfull way vnto aeternall death Others of them are acting a Comedie vpon the same stage but such a Comedie as shall ende in a wofull Tragedie that is they liue in wealth honour and aboundance of worldly delights To them death is a change from the momentanie pleasures of this worlde to everlasting torments and sorrowes in the world to come And their estate or condition in this lyfe is called by BERNARD via deliciosa ad mortē a delightsome way vnto death To these two estates of wicked men in this lyfe BERNARD addeth a third to wit the estate or condition of these who haue aboundance of worldlie thinges and yet not beeing contented therewith
in him Think not that I speak hyperbolicallie for I dare affirme that there was as great a varietie of God's graces in him as in anie Laicke or Clergie-man of this Kingdome These who knewe him well doe acknowledge this and these who doe not acknowledge it never knew him I will not enumer all his vertues and laudable carriages but omitting that which I might speake of his admirable wisdome his singular learning his most quick apprehension and conceaving of whatsoever purposes his solide or stayed judgement his mellifluous eloquence his wonderfull activitie his generous and noble or rather heroicke disposition so that I may justly say of him as Nazianzē said of Athanasius hee did imitate the nature both of the Adamant in respect no vnjust opposition howe violent soever could breake him and of the Magnes or load-stone because of the attractiue vertue of his pithie and convincing speaches as also of his gracious prudent and amiable carriage whereby hee was able to draw even the most refractarie spirits to the aequitie or trueth which hee did mayntayne omitting I say all these thinges I will onelie touch one thing which is chiefelie to bee looked vnto in one of that place to wit that he was an accomplished Prelate a most worthie Governour of the Church Gregorie Nazianzen excellentlie declareth how hard a thing it is to bee a Ruler in God's House and that in three respectes First because a Bishop must bee a man of singular holinesse and he must not thinke it anough not to bee evill but hee must excell in vertue For as it is the fault of a private man not to bee good so it is the fault of a Prelate not to excell others in goodnesse Secondlie hee must preach powerfullie and prudentlie dividing the word aright which as this Father there sayeth is not a thing incident to a small or base spirit For it requireth a mynde endewed with varietie of graces applyable to everie sort of Auditors Thirdlie hee must be a wyse and actiue Governour and this sayeth hee is the Arte of Artes and the Science of Sciences to governe men and direct them in matters of Salvation which hee declareth by comparing Pastors to Physicians and prosecuteth that comparison at great length These three properties or qualities doe make vp an accomplished Prelate and I thinke ye who heare mee will confesse with mee that hee had them all in a great measure and in such perfection that verie few in this Kingdome did aequall him in anie one of them For first his singular pietie kythed in this that although he was an Honourable Baron and of great respect in this Countrey yet hee was so taken yea so ravished even in the dayes of his youth with the loue of GOD'S Word and the care which hee had of saving soules and of the propagation of the Gospel that renouncing all other delightes and exercyses vnto which men of his qualitie doe whollie giue themselues hee desired one thing of the Lord and still did seeke after it to wit that hee might dwell in the house of the Lord all the dayes of his lyfe and that not onlie to beholde the beautie of the LORD but also to make others beholde it and to make their hearts enamoured therewith Secondlie as pietie shyned in his lyfe lyke lightning so it thundered in his Sermons Nazianzen sayde this of Saynct Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermo tuus tonitru vitaque fulgur erat And it may justlie bee applyed to him For howe learned how pertinent how plausible and how powerfull a Preacher hee was I appeale to all your memories who oft tymes heard him with delight and admiration to your singular comfort and benefit Thirdlie as for his prudencie and fidelitie in governing this Dioces our famous Universitie wherof hee was Chancellour they can not be expressed or declared vnto you but by a particular induction or enumeration of his laudable actes which truelie I dare not vndertake because neyther doe I knowe them all and although I knew them I can not speake of them as their singularitie and excellencie doeth requyre For this cause then as Timantes the Painter to expresse the greatnesse of a Cyclop-Giant in a little table paynted the Satyres beside him measuring his thumbe with a wand so to expresse in some sort the greatnesse of his worth which hee kythed in the administration of that weyghtie Charge wherevnto he was called I shall onlie measure his thumbe and point at one effect of his wyse and happie Governement to wit the establishing of a setled Ministerie in these partes or which is all one of a setled course whereby the Gospell may be propagated in this countrey vnto subsequent ages by able and well qualified men Two thinges were requisite for this to wit convenient mayntaynance of Pastors and increase of knowledge in the studie of Divinitie Mayntaynance lest good and able men should want good Places or Benefices and increase of knowledge lest good Places should want able and good men to occupie and fill them The first of these two hee did effectuate by attending the Platt most diligentlie where hee had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For hee fought there with the wilde beasts of the field and with the boars of the forrest who had wasted the Lord his Vine-yarde Hee fought I saye partlie by his owne personall diligence and paynes whyle hee was able to travell and partlie after hee had contracted sicknesse hee fought by his letters authoritie and moyen which were ever much regarded by the best of this Kingdome The second hee did effectuate by three meanes especiallie First by establishing a Profession of Divinitie which was a matter of great charges both to his Presbyters and also to himselfe Secondlie by procuring a foundation of a good number of Bursses for sustentation of Studentes in Divinitie and thirdlie by appoynting most exact and strict tryalls of exspectantes before their admission to the Ministeriall charge In these and manie mo things which hee did for establishing a setled Ministerie here and for the propagation of the Gospell vnto future ages the scope or ende at which hee aymed was that at which PAUL aymed before him to wit that hee might finish his course with joye and that in the houre of death hee might finde in his owne soule the answere of a good conscience towardes GOD. Truelie hee fayled not of his intention For to omit manie particulars which I might relate concerning the happinesse and tranquillitie of his death this one thing I will saye that I never sawe anie meete approaching death with such vndaunted cowrage such Christian confidence and such assurance of GOD his favour as hee expressed in his carriage whyle hee walked in the valley of the shadowe of death Manie speake stoutlie of death and agaynst the feare of it before it come but as SENECA wittilie sayth they forget these stout speaches when death draweth nigh
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
whom this peaceable departure is had and what is the ground of the Godlie's assurance of the LORD' 's granting the same to wit His Word and Promise And last what is it that maketh the death of the Godlie to bee peaceable and by consequence so appetible to wit even the sight of the LORD'S Salvation For â—yne eyes sayeth hee haue seene thy Salvation First then wee see that as there is an oritur or an entrie into this lyfe by birth so there is a moritur or a departure out of this lyfe by death a Genesis wee haue by the one an Exodus by the other And this is grounded vpon that common Law by reason of Man's transgression Dust thou art and to dust thou shalt returne Wherevnto is agreeable tâ—at which is sayd by the Apostle It is appoynted for all men once to die and after this is judgement Therefore sayeth the Psalmist without anie exception What man liveth and shall not see death For we haue here no continuing citie sayeth S. Paul and our juorney is from the wombe to the worme carried in the swift chariot of tyme vpon the two restlesse wheeles of motion and mutation till we arriue at that innes in ende wherein wee shall say to corruption Thou art our Father and to the worme thou art our brother and our sister And as wee were made of the earth and liue on it so wee shall returne to it to rest in it till wee ryse from it age still wearing vs sicknesse preparing death arresting the graue expecting the wormes at last welcomming vs. Therefore well may it be saide of all as it was wittilie saide to a Grammarian that tho hee could decline a nowne in everie case yet death can not bee by any declined in no case WHENCE WEE LEARNE 1. Seeing our mansion place is not here but as Isai sayeth our age departeth and is removed from vs as a shepheards tent and wee must depart our selues at last and as the Apostle subjoyneth then come to judgement Therefore the rememberance of our departure should ever bee before our eyes and a daylie preparation for the same should ever be our practise praying with Moses Lord teach vs to number our dayes that wee may applye our heartes vnto wisedome acknowledging this only to be true wisedome to worke out the worke of our owne salvation in feare and in trembling therefore sayeth one Mors tibi semper sit in tua cogitatione quia ea semper est in tui expectatione Which moved Abraham to make a buriall place his first possession in the promised land and Ioseph of Arimathea to haue his tombe in his garden of pleasure Nothing being more powerfull than this daylie rememberance to kill sin quell pryd quench concupiscence convince auarice confound luxurie abate vaine-glorie and weane our hearts from all worldlie vanitie and therefore this having bene ever the godlies Arithmeticke the Saincts Geometrie and the Christians Philosophie Seeing we must depart from this world then let not our soules bee insnared and intangled with the loue of the world let vs eschew the serpents curse to bee still cleaving to the dust of the earth or with Esau to content with the fatte of the same let vs not bee so base as to be filii terrae onlie earth wormes who are borne anew to be children to God citizens of Heaven but in tyme separate our selues in affection therefra vsing the same as if wee vsed it not that our separation by dissolution therefra may bee the fruition of a better inheritance and considering that a little earth must once containe whom the whole earth can not content Seeing we must depart from hence and that wee know not how soone as the Lord sayde vnto Abraham Exi de terra tua we be in lykemanner charged to goe out of this earthlie tabarnacle let vs forecast with our selues and thinke of our after-estate which is not to bee for a short tyme but eternall for ever and therefore let vs be like that wise steward spoken of in the Gospell make friends to our selues with the mammon of iniquitie that when wee fayle wee may be receaved into everlasting habitations Prospice praemitte must bee the practise then of a prudent Christian that so he may know the reason of his cupio dissolvi to bee with the Apostle this confidence of his after-estate esse cum CHRISTO else dolefull will bee the sight of death lyke Iehues march be towards him when hee can onlie say this or worse with that heathen wretch Animula blandula vagula quae nunc abibis inloca And if it please the Lord in this lyfe to exercise vs with crosses or discontentments yet let vs not grudge with our lot but possesse our Soules with patience remember that our tyme of bearing the crosse after our Saviour is but short a tyme draweth neare wherein wee shall depart from them they in lyke manner giue an eternall farewell to vs the Canaanite shal no more be in the land the rod of the wicked shall be no more vpon the backe of the righteous the godlie shall no more sowe in teares but it shal be sayd to the soule by her blessed Bryde-groome as wee haue in the Canticles Aryse my loue my faire one and come away for loe the winter is past the raine is over and gone The flowers appeare on the earth the tyme of singing of birds is come and the voyce of the turtle is heard in our Land Vespera quos flentes ducit sata sancta ferentes Fasciculis gravidos aurora reducet ovantes Secondly this Text intimateth vnto vs that death or this bodylie departure is common to Gods servants as well as to the wicked therefore sayeth old Simeon Now Lord let thy servant depart in peace and accordingly doeth the Psalmist inquire without any exception saying What man is hee that liveth and shall not see death for which cause wee see that this is ever the common clausule of that record of the lyues of all those worthies from Adam to Noah Gen. 5. and â—ee died Howsoever then that Abraham bee commended for fayth Isaac for pietie Iacob for integritie Ioseph for chastitie Moses for meeknesse Samuell for vprightnesse David for zeale Salomon for wisdome and Iob for patience c. yet deaths sythe mowed them all downe as grasse and they slept with their Fathers The reasons of which the Lords doing are 1. For the manifestation of his trueth in that threatening of Adam and all his posteritie Dust thou art and to dust thou shalt returne 2. For declaration of his power 1. over sinne which brought in death wherein Gods wonderfull power is seene that hee maketh death which sinne brought in vtterlie to abolish sinne which bred and brought in the same so that thereof it may bee sayde Filia devoravit matrem and that sinne which in vs grace maketh moribundum death killeth out-right and maketh it to bee
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
that it hath debarred them for ever from the joyes of Heaven Eeven this is the way Labour to get a sight of the Lord's Salvation which if thou doe all other thinges will seeme but dung and losse and that which dazeleth the eyes of the wicked with the glorie of them wherewith Satan would haue tempted our SAVIOUR will appeare vnto thee but as they are to wit base dust vayne tryfâ—es and altogether worthlesse Then getting this comfortable and contenting sight thou wilt not care tho thy eyes bee closed from seeing anie other earthlie after-sight and wilt say rather with old Simeon Let thy servant depart in peace from seeing farther here in respect of that sweet sight of thy salvation which I haue gotten by grace and long to haue it more clearlie and fullie in glorie Surelie as when the three Disciples sawe this Salvation of the Lord in His transfiguration they despysed all sights beside and sayd Bonum est nobis esse hic so will they who get this spirituall sight of Him and assurance of salvation in Him despyse all worldlie thinges and say that to be dissolved from them and to be with Christ is the best of all whereas others alia non despiciunt quia non eum respiciunt and are so in loue with earth because they were never acquaynted with Heaven 5. If this was such joy to old Simeon to see Christ Iesus a poore Babe in the estate of humilitie that hee desired to depart in peace O what joye is it and shall be to His Sayncts to see Him as He now is in the estate of Glorie not as then vpon earth but nowe in Heaven not amongst sinfull men but glorious Angels and spirites of the just and not subject to passion and injuries but now in exaltation and inhabiting prayses Old Iaakob was so ravished with joye when hee saw Ioseph in Aegypt that almost with the verie lyke words he cryed out with olde Simeon Now let me die since I haue seene thy face The people of Israell also they shouted for joy when the Arke of God came into the hoste the earth it selfe lykewyse rang for joy when the people saw Salomon anoynted and crowned their king and the Baptist also in his mothers wombe leaped for joy at the approach of our Saviour newlie conceaved O then howe shall the elect soule departing out of this earthlie bodie be ravished with joye when it shall see Christ Iesus glorious in the Heavens when it shall beholde that true Arke of God and heare the Heavens ring with joyfull prayses of that true SALOMON the King of kinges and Lord of lordes who sitteth vpon the Throne And if Moses face did shyne when hee was but a few daies with the Lord on Horeb and saw but His back-parts O how shall they shyne then who in all aeternitie shall see Him face to face vpon that heavenlie Mountayne Or if those servantes of Salomons were pronounced blessed who stood before him and heard his wisdome how much more blessed shall His servantes and sonnes bee who is greater than Salomon who in those Coelestiall Mansions stall stand before Him heare Him see Him and for ever liue with Him Whom to see is felicitie to heare is heavenlie melodie and to liue with Him a most blessed societie 6. Last of all these words of olde Simeon decanted neare his death are called The Song of Simeon beeing heerein lyke the Swan who is sayde to sing sweetlie about that tyme when death approacheth vnto her Wherein wee see what way to make our death joyfull and comfortable vnto vs wherein we may not begin to sorrow but to sing to wit with Simeon who is sayd to be a just and devote man to leade a holie lyfe and embrace offered salvation and so we shall die a happie death and eschow damnation Sow then in tears betyme if thou wouldest reape in joy and let thy tears here prevent thy terrours hereafter a holie lyfe a hellish death and true sanctification aeternall condemnation Having thus expounded this Text I made choyse thereof in this Funerall Commemoration of the laâ—e Right Reverend Praelate our most worthiâ— Diocesane and Ordinarie for these respects 1. Two days before his happie departure having an earnest desire to participate of the blessed Communion with vs his Clergie Ministers of Aberdenâ— and ordinarie Assessors when most devotelie hee with vs had receaved that blessed Pledge of his Salvation there was read vnto him thereafter this portion of holie Scripture vnto which wordes of olde Simeon Lord now let thy servant depart in peace c. with his eyes lifted vp hee gaue an heartie AMEN This being then the portion of Scripture which was read whereof he so tooke holde before his death I haue now made choyse of at this tyme after his death to expound Next with this Text and him who vttered these words to wit olde Simeon this Reverende late Praelate most fitly in these things is found to symbolize 1. Simeon was an old man and so the Lord honoured him in whose Funerall Commemoration these words are handled with many years and a full age which is a Crowne of Glorie being found in the way of Righteousnesse 2. Simeon was a devote and just man and so was this Religious Praelate adorned both with Pietie and Equitie devote towardes God in his worship of Him and just towardes men in his dealinges with them 3. Simeon was of good report amongst his people and so was this worthie Praelate as Paull willeth a Bishop to bee of good report even amongst those that were without and of a singular both great respect and good report amongst them that were within both in Church and Policie 4. Simeon was a Priest in the Iewish Church so this Venerable Honourable MaÌ„ was a Praelate in the Christian Church advanced to that top of Eminencie for his lyfe and learning worth wisdome godlinesse and gravitie 5. Simeon now stricken in age having gotten a sight of the LORD'S Salvation desired to depart in peace Even so this Reverend and Glorified Praelate beeing also stricken in age having not onelie gotten himselfe a sight of the LORD'S Salvation but also having given by his manie years preaching a sight thereof to others at last having finished his course with joye hee desired lykewyse to depart in peace and be with his LORD Of whose blamelesse lyfe sound literature vigilant care sober conversation good behaviour hospitall heart all relucent Vertues requisite in a Bishop besides his kyndnesse and cowrage prudence and patience worth and other Vertues rare partes and just prayses seeing my Reverend Colleagues which went before haue more amplie discoursed ne ligna in sylvas feram and that my Speach seeme not to wrong by a ruder rehearsall and needlesse tautologie what so truelie worthilie hath beene alreadie spoken I can not but abruptlie ende deploring the losse which both Church and Common-wealth sustayneth in him who as yee all knowe was borne honourablie lived amongst vs
him converted There Andrew shall present before the Iudge Achaia Iohn Asia Thomas India converted as Gregorie speaketh O that yee may bee with him in lyke manner with joye at the right Hand of the Iudge in that Day The LORD grant it for CHRIST'S sake To whome with the FATHER and Blessed SPIRIT bee all Prayse and Glorie for ever and ever AMEN A CONSOLATORIE SERMON Preached vpon the death of the R. R. Father in GOD PATRICKE FORBES Late BISHOP of ABERDENE By ALEXANDER ROSSE Doctor of DIVINITIE and MINISTER of the EVANGELL in ABERDENE in Saynct NICOLAS Church there Anno 1635. the xv of Aprill DAN xij 2 And manie of them that sleepe in the dust of the earth shall awake some to ever-lasting lyfe and some to shame and ever-lasting contempt IT may perhaps seeme strange that the noyse of my mourning for the death of our late Worthie Prelate was not these dayes by-past with the rest of my Reverend Colleagues heard in publicke This duetie had beene performed ere nowe were not Death fearing that my vnappeased griefe through sense of my great losse should haue made mee to burst out into bitter and Tâ—agicke Invectiues agaynst her and so haue brought you all in hatred with her as with that vvhich the Philosopher saieth is omnium terribilium terribilissimum Of all thinges that are terrible the most terrible did arrest mee by her mightie Herauld Sicknesse to the end that by neare communing with her I might knowe and impart the same vnto you also that shee is not so indeede as her grieslie lookes doe praetende not an enemie to the Godlie as nowe in our mourning shee is holden to be but a friende and herefore in your mourning you should bee comforted For by the death of CHRIST her nature is changed Through death Hee hath destroyed him that had the power of death that is the Devill and delivered them who through the feare of death were all their lyfe tyme subject vnto bondage Hebr. ij 14.15 Death is no more death I am sayeth our Saviour the Resurrection and the Lyfe hee that believeth in Me though hee were dead yee shall hee liue And whosoever liveth and believeth in Mee shall never die IOHN xj 25.26 By her the Godlie are bound in the bundle of Lyfe Shee is but the way that all flesh doeth goe to put an ende to their miseries Shee looseth them out of Prison gathereth them to their Fathers maketh them lay downe their tabernacle and putteth them into a sound sleepe from whence they shall bee awakened to ever-lasting Lyfe But because it were endlesse to showe you all the good we nowe obtayn by Death I haue bounded my selfe within the limites of this Text wherin we haue a sweete Cordiall for the reliefe of the heart of Man from two great evils to wit The ignorance of the nature of Death it selfe and the ectate of men after death Feare not to taste therof for it is praescrybed by the Greatest DOCTOR in Heaven or in earth GOD Himselfe the Soveraygne and onlie Physician both of Soule and bodie The Apothecarie by whose hand it was delivered was an Angell who gaue it for a strong Consolation vnto Daniel and hee who hath left it vnto vs for that same vse was this same Daniel Vir desideriorum A man greatlie beloved of GOD A Pen-man of holie Scripture who spake and writ as hee was inspired by the holie Ghost And it is of an immortall and never-fading Vertue flowing from the immortall and all-sufficient Worth and Merit of the death and Resurrection of IESVS CHRIST That Death by the ignorance of the true nature thereof doe not dismay you learne to knowe That it is but a sleepe That the estate after death doe not dishearten you learne that it is but a wakening and such a one as is to Lyfe and such a lyfe as shall haue no death an ever-lasting Lyfe a sweete Cordiall indeede but the comfort contayned in it doeth not indifferentlie concerne all All indeede shall sleepe all shall awake but not all to ever-lasting Lyfe The awakening of some shall bee to shame and contempt for Qualis vita finis ita Lyke lyfe lyke ende lyke awakening Who liveth in the LORD shall die in the LORD rest from their laboures and awake to ever-lasting Lyfe And who liveth in sinne their ende is destruction and their awakening is to shame For this Text hath its own both Extent Restraynt Extent all indeede shall sleepe all shall awake Restraynt Some to ever-lasting Lyfe some to shame and contempt There bee some I knowe doe not allow to it this just Extent in regard it is sayde onlie manie that sleepe in the dust For they thinke that all men shall not suffer death which by sleepe is meant heere Grounding themselues vpon the wordes of the Apostle 1. COR. xv 51 Beholde I showe you a mysterie Wee shall not all sleepe but wee shall all bee changed Hee distinguisheth all men vnto those who shall bee alyue and remayne vnto the comming of the LORD and those that shal be asleepe Which distinction importeth That those who then shall bee alyue shall not die but shall immediatelie or without anie death intenveaning bee caught vp with the rest of the Elect to meete the LORD in the ayre Tyme will not serue mee to speake of this mysterie as Paull calleth it at such length as I would onlie yee shall know that the ancient Fathers of the Church haue bene much divided in their judgemeÌ„ts concerning those whom the LORD at His comming to Iudgement shall finde alyue Chrysostome wryting vpon that place and diverse Greek Fathers following him haue thought that they shall not die but that they shall bee changed from the estate of Mortalitie vnto the estate of Aeternitie Of this opinion also were some of the Latine Fathers in speciall Tertullian and Ierome and diverse moderne Wryters both Papistes as Cajetane and some others led by his authoritie as also Protestantes as Calvine and some others following him But manie haue beene and are yet of another opinion that is they haue believed or at least thought it more probable That even those who shall bee alyue at the LORD His second comming shall truelie and reallie die that they may vndergoe the common punishment of Man-kynde and shall immediatelie thereafter bee raysed vp or quickened that they may compeare with the rest vnto Iudgement Of this opinion were diverse both of the Greeke Fathers as Dydimus one of the Doctors of Alexandria and Acacius Bishop of Caesarea as we may perceaue by Ierome his Epistle to Minerius and Alexander EPIST. 152. vvhere the judgement of them both in this particular is related and Oecumenius in his Commentaries expounding this place and also of the Latine Fathers as the Author of the Commentaries vpon Paul's Epistles attributed to Ambrose in Thes. Cap. 4. Augustine in some places of his workes as Lib. 20. De Civitate DEI Cap. 20. although in other places hee seeme to encline to
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
Elijah Remember that storie registrated by Ambrose de off lib. 1. cap· 41. of Sixtus Bishop of Rome and Laurens his Deacon who seeing his Bishop going to Martyrdome weeping said Quô progrederis sine filio pater Quô sacerdos sine diacono properas nunquam sacrificium sine ministro offerre consueveras quid in me displicuit pater num degenerem probasti experire certè vtrum idoneum ministrum elegeris cui commisisti Dominici sanguinis dispensationem cui consummandorum consortium sacramentorum huic consortium sanguinis negas c. That is Father whither doest thou goe without thy sonne O thou my priest whither hastenest thou without mee thy Deacon it was not hitherto thy custome to offer sacrifice without thy helper what is there in mee nowe hath displeased thee hast thou found mee faynte hearted essay mee yet whether or no thou madest choice of a fit helper for thee to whom thou diddest commit the dispensation of CHRISTS blood and whose societie thou refusedst not in performing the holie Sacramentes why wilt thou denye his fellowship in shedding of his blood with thee To whom Sixtus replyed Non ego te fili derelinquo aut desero sed majora tibi debentur certamina nos quasi senes levioris pugnae cursum recepimus te quasi juvenem manet gloriâ—sior de tyranno triumphus mox venies flere desiste post triduum me sequeris that is O my sonne I doe not vtterlie forsake thee there are greater conflictes abyding thee we as olde men haue vndergon lesser skirmisses to thee as to a young man abydeth over this Tyrant a more glorious triumph Thou shalt come shortlie cease therefore to weepe For within three dayes thou shalt follow mee How often in lyke manner before his departure did hee thus comfort vs yea if hee were nowe speaking to you would hee not say I doe not leaue you succourlesse but as I haue foughten cowragiouslie my fight so follow my example the tyme you haue to abyde behinde mee is but short your Victorie shall be great and your triumph glorious and where I am as a starre in the firmament you also shall bee there as brightnesse shyning with mee in Glorie And as for you his Kinsmen and Friends let the dayes of your mourning and weeping haue an ende Non amisistis sed praemisistis you haue not lost him hee is but gone before you You had his travelles while hee lived let him now enjoy his rest the ende of his travelles I may say to you as Calvine in a case not vnlyke to this sayde to a friend Ideo DEVS sustulit quia illi è mundo emigrare hac orbitate vel te humiliari vel tuam patientiam probari vtile erat Epist. 19. GOD therefore tooke him away because to him to flit out of this world and to you by lacke of him your parent eyther to humble you or to trye your patience it was alwayes profitable Neyther hath hee left you comfortlesse for there bee few of you but enjoyeth some reall testimonies of his loue and favour For never was anie parent more affectionate to his children than he to his respected friends You haue also in his place a sonne worthie of such a father in vertue and pietie tracing his steppes whom if you duelie honour his worth and affection shall supplie much the losse of such a father And lastlie let vs all not onlie cease to mourne for him but also cease to fret at death since such vtilitie shee bringeth to the godlie and let our murmuring against death bee turned to an endevouring to liue a godlie lyfe that living well wee may die well For bona mors justi propter requiem melior propter novitatem optima propter securitatem the death of the just man is good for his enjoyed rest better for his newenesse of lyfe and best of all for that safetie and securitie hee is put into The LORD then grant that wee all may liue the lyfe of the righteous whereby we may die the death of the righteous that sleeping with them in the dust of the earth with them also wee may bee awakened to everlasting Lyfe through IESUS CHRIST AMEN Some Letters or Epistles with some other Monuments concerning the godlie entrie of PATRICKE FORBES of CORSE to the Bishopricke of ABERDENE and His happie Governement and blessed departure to Coelestiall joye Letter of King IAMES of Glorious Memorie King of GREAT BRITANE FRANCE and IRELAND c. To the Arch-bishops and Bishops of SCOTLAND IAMES REX RIght Reverend Fathers in GOD Right trustie and well-beloved Counsellours and Reverend Fathers in GOD our trustie and well-beloved wee greet you well The Bishopricke of Aberdene beeing now voyde by decease of the late Bishop and wee being sufficientlie perswaded as well of the Learning Gravitie Wisdome and true Godlinesse of PATRICKE FORBES of CORSE enhabling him duelie to exercise and discharge the Calling of a Bishop as of the great and earnest desire of our best affected Subjects of that Diocesse to haue him established their Ordinarie as was well witnessed by their expression thereof at the last vacancie of the sayd Sea We haue therefore made speciall choyse of the sayd PATRICKE to bee thereto preferred Requyring you for the more speedie and solemne performance thereof to cause forme and haste vnto vs such Writs as wee are to signe for that effect and in everie other thing appertayning therevnto to proceed according to the Ordinance of the late Act made in our last Parliament anent the election of Arch-bishops and Bishops Which not doubting but yee will preciselie performe wee bid you Farewell At New-market the xxvij of Ianuarie 1618. The inscription vpon the backe of the Letter To the Right Reverend Fathers in GOD our right trustie and well-beloved Counsellours And to the Reverend Fathers in GOD our trustie and well-beloved the Arch-bishops and Bishops of our Kingdome of SCOTLAND Letter of the Arch-bishops and Bishops of SCOTLAND To the Laird of CORSE To our verie Reverend and loving Brother the Laird of CORSE RIght Reverend and loving Brother his Majestie having made choyse of you before all others to the Bishopricke of Aberdene and signified the same by his Letters vnto vs which you shall receaue herewith inclosed we could doe no lesse than to impart it vnto you witnesse the joy of our hearts for this his Majestie 's resolution Not so much for the favour and respect wee perceaue carried by his M. to your selfe though that both with you and vs should bee of no little account as that wee fore-see the great profit that is to redound to the Church of GOD by this your Advancement Others doe interpret according to their myndes that these Places are Places of Honour and ease and for that respect desired But wee who haue had the experience of so manie years service know that the care burthen goeth farre beyond either Commoditie or Honour And were it not for GOD'S Service and the vpholde of His
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
erat Perdidit â—reptam fatis Ecclesia prolem Urna tenet cineres ABREDONVMque Patris Cum vero omne sacrum mors importuna prophanet Cur vitio vertis diripuisse bonos Hi dedignantur terrena palatia regum Queis terra indigna est duxit ad astra DEUS ABREDONVM decus atque Pater successit Olympo Illic vt nova sit gloria coelitibus MVSARVM LACHRYMAE TAntalidi moesto vivos adhibere colores Dum sumo ingenio pictor arte nequit Sollicitos ducto texit velamine vultus Effingi quoniam non potis ipse dolor Castalidum valeas qui delineare dolores Si gemitus velles pingere pinge sonum Sub pedibus lauri dejecit Apollo coronam Et planctus resonant consona fila lyrae Condidit obductos qualis cum deficit orbi Vultus nec radiis lumina laeta jacet Tristia cupressi circundant tempora serta Non taciti hoc signum funeris instar erit Largis implentur lachrymis Heleconia Tempe Terra nec vlla polo subdita moesta magis ABREDONVM eripuit Musis quia parca patronum Quo vivente melos quo moriente dolor IOANNES TAYLOR ANGLVS Philosophia Studiosus IN REVERENDI ET SANCTISSIMI PATRIS PATRICII FORBESII EPISCOPI ABREDONENSIS Et in summo Scotorum Senatu Consiliarii Obirum EPITAPHIVM OCcidit Abredonum Praesul FORBESIVS ecce Parva tenet magni nominis vrna virum In quem non habet aut livor quod dicere possit Quanquam caelicolas misit in arma deas Namuefides pietas spes quicquid denique tantum Aut talem potuit condecorare virum Illius in niveo sibi sedem pectore legit Pectore Caucasea candidiore nive Labe carens vt vita fuit nulliue potestas Noxia sic visa est mors properata nimis Hunc gemet extinctum cuicunue ecclesia curae est Atque in solliciti parte doloris erit MUSARUM IN DEFUNCTVM LACHRYMAE VEre novo Phoebus turba comitante sororum Visere Pierias vult Heliconis aquas Solicitansque lyram sic solabatur euntes Visa sit vt longae non mora longa viae Propter aquas tandem viridi consedit in herba Et circumfusa est turba canora ducem Tunc Phoebus cantate deae queis carmina curae Et jam vernantes fallite voce dies Incipiunt jussae Câ—nit haec qua Iupiter olim Laedam fluminea lusit adulter ave Illa canit Veneris Martisque nefaria furta Et Niobes lachrymas Phaetontis equos Dumque deae sic facta canunt sic aera mulcent Melpomene querulis fletibus ora rigaâ— Et jam non potis hunc tantum superare dolorem Ingemit lachrymans talia voce refert Occidit ABREDONVM Praesul FORBESIVS hisque Vocibus in mediis victa dolore silet Ingeminant musae lachrymas pectora plangunt Tuta nec à digitis ora fuere suis. Quid vixisse juvat clamant quid libera fatis Vita quid aeternas proderit esse deas Non honor est sed onus vita haec laesura ferentes Solamen miseris est potuisse mori Phoebus item querulis lachrymis testatur amorem Et penitus fletu vincitur ipse sâ—o Solatur miseras tamen Permissidis vnda Amotis lachrymis talia dicta dedit Scilicet infausto nobis processit Olympo Quae tantum terris abstulit hora virum Spes superest animosa tamen nam splendida claris Ingeniis non est orba relicta domus Vivit Natus adhuc magni spes altera patris Solamenque mali vivat opto diu Ponebat moerens ALEXANDER DOWNY Philosophiae Studiosus IN OBITVM Reverendissimi Charissimi Patris sui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PATRICII FORBESII EPISCOPI ABREDONIENSIS c. CARMEN FUNEBRE IOANNIS FORBESII FILII DUlce decus genitor vitali suavior aura Luminis usura cui mage charus eram Dum tua condecorant certatim funera quisquis Numen amat virtus cui clara placet Aegra tui desiderio dum pectora tundunt Pontifices proceres plebs studiosa cohors FORBESIAE florem gentis cecidisse queruntur Quo se jactabat sospite nostra domus Regum consilium magni occubuisse Senatus Ingenium Patriae deliciasque suae Orbatum Pastore gregem moderamine mystas Fulmineum verbi conticuisse melos Instauratori lachrymas Academia pendit Singultim tragicis vociferata modis Iam Musis Phoebum studiis jam deesse patronum Praesidum templis pauperibusque patrem Pulpita saepe tuis facundo ex ore sonora Vocibus atra gemunt compita lessus obit Flammiferis auras vrbana tonitrua bombis Accendunt populi sidera pulsat amor Haec autem lamenta inter tot publica nemo est Qui tibi sed Patriae quisque sibiue dolet Te superis etenim concentibus aurea Coeli Regia susceptum lucis in arce beat Talia cernenti quae mens mihi quis potis esse Sensus dum robur pectoris ora manus Doctrinae morum nectar pia vota recordor Mortemque heroam ceu Patriarcha fores Exanimesque oculos digitis componere nostris Ut mihi exequiis solvere justa datum Quid moestae superest proli charisque propinquis Quid faciant luctu pectora pressa gravi Nempe PATRIS summi praeconia praepete cantu Vt celebrent à quo tanta fuere bona Qui majora dabit cum clangor ab aetheris axe Eruet ex imis ossa sepulta locis Restituetque animae Corpus totusque micabis Aeternum aeterni Solis ab orbe jubar Et pariles tentent gressus quibus itur ad astra Haec nos sanctorum fata suprema docent Te DEVS ante dedit terris nunc intulit astris Dicant terra Polus laus sine fine DEO Instabiles sub sole vices fugitivaque rerum Gaudia mansuras PATRIA donat opes PATRIA Coelestis fundamine fulta superno Urbs sancta aetherii nobilis aula PATRIS Foelix cui cursum dat gratia gloria metam Sic mihi contingat vivere sic moriar SONNET REaders of sacred Histories attent Doe find great Names in Monuments inrolde Of faythfull Pastors and their Vertues tolde For Prayse to GOD to make men diligent Sage Cyrils Austin in Disputes potent Graue Gregories meeke Melet Ambrose bolde Sweete Cyprian Iohn with his Mouth of Golde Starre of his age Athanase permanent Theodoret in Learning eminent Well versde in Scriptures Ierome New and Olde True Flavian kynde Paulin manifolde Perfections of others excellent These graces PATRICK FORBES richly had Whereby GOD honourd was the Church made glad Vpon the death of that Right Honourable Right Reverend and most worthie Prelate PATRICKE FORBES Baron of Corse and Oneil Late Bishop of ABERDENE COuld Man's excursiue thoughts get stayd to muse Some vnseene good there 's found in baddest newse Feare can beget of wit in selfe-born fools Prodigious Warnings traine the Wyse at Schools What 's this of Death wee see so much affecting Of young of
limitation or difference added therevnto and if we compare this differēce with its contrarie for everie difference hath its contrarie wee shall haue these three wayes of men mentioned in Scripture to wit The way of all the way of few and the way of manie As for the generall part of this description set downe in the word dead I can not let it goe without some observation neyther can I obserue anie thing so fitly there-anēt as that same which I haue already touched to wit that it is a generall yea so general that it includes all who haue bene before vs in the world those beeing excepted whom GOD extraordinarilie hath exempted from death and ere it be long shall actuallie include vs all who are now in it as also those who when wee are removed shall come in our rooms No Nation no Province nor Citie yea no ranke nor degree of men hath exemption frō this cōmon mortalitie or necessitie of dying therefore Hormisdas the Persian who fled frō his natiue countrey to Rome in the dayes of Constantius the Emperor and who was in Rome when Constantius after he had overcome Magnentius and his adherents entered the citie in a most magnificke and triumphant manner being asked by the Emperour vvhat hee thought of that glorious citie and the rare monumentes hee had seene therein wittilie replyed checking the Emperour's pryde that nothing which he had observed in Rome pleased him so well as this that the inhabitants thereof were mortall and died as other men This generall and inevitable necessitie of death is knowne to al even to the Ethnicks by an experimentall tradition almost as olde as the worlde But the knowledge which we who are Christians haue of it as it is more excellent being more perfect grounded vpon supernaturall or divine Revelation so it obliedgeth vs to make better vse of the cōsideration of death than others can make How deficient wee are in this the profane lyues of manie amongst vs doe sufficientlie declare Wee die daylie wee are daylie changed sayth Ierome and yet we liue as if we were immortall Xerxes when hee viewed his hudge Armie from an eminent place wept because within an hundreth years none of all that number should be found alyue But O sayth Ierome if we might ascend to such an high mountayne or spy-tower from whence we might see the whole earth vnder our feet then I should let you see the ruines of the whole world the conflicts of nations the great diversitie of the estates or conditions of men and that within a short tyme not onlie such a multitude as Xerxes his armie but all the men who now are vpon this stage shall bee removed from it by death This sight might make anie man weepe if he would seriouslie consider that which my Text insinuateth that the greatest part of these who are now vpon this stage and ere it be long shall be in their graues are to passe from the miseries and troubles of this lyfe to payns endlesse and easelesse in Hell For this Text attributeth Happinesse onlie to those few who die in the Lord and consequentlie declareth that all others after death are eternallie miserable But of this I shall speake heere-after I come now to the particular part of this description set downe in these words Who die in the Lord. Anent the which one thing is of it selfe cleare and manifest to wit that it is proper and peculiar to the Elect and no wayes can bee extended to the wicked who depart this lyfe But two thinges doe heere occur which do need explicatiō One is whether or not this particular part bee so ample as that it comprehendeth all the godlie or elect The other is how and in what sense these whom it comprehendeth are sayd to die in the Lord As for the first some popish wryters because this text if it be extended to all the Sayncts who are departed or shall depart this lyfe is as contrarie to their doctrine of Purgatorie as Blessednesse is to Miserie Rest to Vexation Reward of good works to Punishment of sinnes therfore they craftily labour to restrict the words to the Martyrs affirming that by dying in the Lord here is vnderstood dying for the Lord and consequentlie that blessednesse immediatelie after death is not ascrybed here to all the elect but onelie to those who seale their profession with their blood are crowned with martyrdome This glosse may seeme the more probable because it is followed by some Reformed Divines by Beza in speciall by Piscator in their Notes vpō this place Others of our Adversaries doe extend the particular part of this description somewhat farther and yet not so farre as they should for they thinke that it comprehendeth not onlie Martyrs but also all these Christians whom they call men perfectlie just or men free of all sinnes even veniall and of all guilt of punishment due vnto them for their mortall sinnes Both these sorts of men say they are said to die in the Lord by way of excellencie because they are perfectly vnited with Christ wheras others may be sayde to die partlie in the Lord in respect of true charitie or the loue of God which they carrie with them partlie not in the Lord in respect of their sinnes which also they carrie with them So sayeth Bellarmine in his first booke De Purgatorio and diverse Moderne Iesuits following him These restrictions of the particular part of this description we doe reject and that not without reason as ye shall shortly perceaue and on the contrary that all Gods deare children may haue their due consolation from this Heavenlie Sentence we affirme that the Spirit of God here speaketh of all these who die in the estate of grace and proclaimeth them al to be blessed whatsoever their worldlie estate or condition hath bene in this lyfe whatsoever bee the cause of their death and whatsoever bee their estate condition or carriage in death First I say all they who die in the estate of grace are happie whatsoever their worldlie estate hath bene in this lyfe that the poore ones of this world who are rich in fayth may comfort themselues with these words as well as the great and mightie ones Worldlie happinesse is not granted vnto them and their estate is so miserable in the eys of the world that the rich apprehend a great difference and put a large distance betwixt them and the Poore They wil not suffer them to sit at table with them nay not to walk with them or stand beside them and whereas they should pittie their wants oft tymes they laugh and jest at them according to that of the Poët Nil habet infelix paupertas durius in se Quà m quod ridiculos homines facit But within a short tyme death putteth an end to that difference and equalleth them in glory happinesse with kings Emperors Ye that are rich cōsider this and
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
acquire a Kingdome to Himselfe so death is to the Godlie an entrance into that kingdome which GOD hath promised to those that loue Him and everie Godlie man may vvhen hee dieth say with PAVL Hencefoorth there is layde vp for mee a Crowne of Righteousnesse Secondlie As for the vnion of Loue or Friendship which the Godlie haue with CHRIST death can not ende or dissolue it for Paul telleth vs That nothing is able to separate vs from the loue of CHRIST and in the wordes following boldlie giveth a defyance to death affirming That it is not able to effectuatâ— this separation Manie yea great and inaesteemable benefits redound vnto the Godlie by vertue of this vnion in the houre of their death For first by reason of it CHRIST IESVS in that most dangerous houre pleadeth for them most earnestlie and effectuallie Our necessitie doeth require this For when wee are arreasted by Death and are going to bee praesented before that dreadfull Tribunall vvhere all our workes of Righteousnesse yea all our sufferings can not sufficientlie pleade for vs wee haue more nor neede that that Blood which speaketh better thinges than that of Abell should pleade for Mercy and favour to vs. His loue also and most tender affection which made Him to ware or bestowe His Blood and His Lyfe for vs can not but make Him to ware His Request for vt in that tyme of our great neede Hee vvho vpon the Crosse prayed for His cruell Tormentors vvill vndoubtedlie nowe vvhen Hee is in His Kingdome remember His Friendes and say Pater ignosce iis Father forgiue them Hee vvho in that last and most dolorous night of His lyâ—e when Hee made as it were His Legacie and declared His latter Will to His Father sayde concerning all the Elect Father I will that they also whome Thou hast given Mee bee with Mee c. Hee I say will particularlie for everie one of them at the houre of their death say Father it is My will that this My Servant whom Thou hast given Mee bee with Me where I am that hee may beholde that Glorie which Thou hast given Mee Secondlie in respect of this Union CHRIST doeth strengthen the Godlie vpon their bed of languishing and maketh all their bed in their sicknesse yea Hee maketh a Bed of inward joye and comfort vnto their soules wherein they may rest and bee refreshed when their bodily payns are most grievous and intollerable For then Hse speaketh to them by His Spirit Wordes of comfort or rather as Peter calleth them Words of aeternall Lyfe He sayth to them as Hee sayde to the poenitent Thiefe To day shalt thou bee with Mee in Paradyse Hee sayth to them as Hee sayde concerning Lazarus his sicknesse This sicknesse is not vnto death yea This death is not vnto death but for the Glorie of GOD and also for your glorie that by it yee may attayne vnto aeternall Glorie and Happinesseâ— and as He sayd to Iacob when hee was going downe to Aegypt Feare not to goe downe to Aegypt for I will goe downe with thee and will surelie bring thee vp agayne so sayeth He to His languishing and dying Servants Feare not to goe downe into the darke and silent Graue for I will goe downe with you and I also will surelie bring you vp agayne These and the lyke comforts Christ Iesus by the inward and secret language or testimonie of His Spirit doeth communicate vnto manie of His Servantes â—pon their death-beds but whether or not He doeth communicate them vnto all the Elect without exception I dare not determine as I sayd before One thing I firmlie belieue That all the Elect are in some measure strengthened by Him vpon the bed of languishing I meane vpon their death-bed yea so strengthened that all the Powers of Hell can not make them to die in that fearfull sinne of Desparation For GOD vvho is not deficient in thinges necessarie for our naturall lyfe and much lesse in thinges necessarie for our spirituall estate hath giveÌ„ vs this sweet promise I will never leaue thee nor forsake thee and consequentlie deoth ever conserue in His owne Children such a measure of Fayth and Hope as is sufficient for salvation Thirdlie As the Godlie in the houre of death are bolde to commende their spirites vnto CHRIST and as it were to breathe out their soules into His Bosome for this is the last sute of a departing Saynct LORD IESVS receaue my spirit so Hee also in regard of this vnion granteth their desire that is He receaveth their spirits He welcoÌ„meth them with this sweet Salve Intra in gaudium DOMINI tui Enter into the joye of thy LORD and Hee praesenteth them vnto His Father saying Beholde I and the Children which GOD hath given mee Iohn I am sure was glad vvhen CHRIST sayde to His Mother Beholde thy Sonne and to him Beholde thy Mother Howe much more shall mee rejoyce when CHRIST bringing our soules into GOD'S Chamber of Praesence shall say to GOD Ecce Filii Tui Beholde thy Children and to vs Ecce Pater vester Beholde your Father The third or last sort of vnion which the Godlie haue with Christ to wit the vnion of influence or reall operation and in speciall that vnion whereby the Godlie are vnited with Christ as members of his mysticall bodie and branches ingrafted in him not onlie continueth or endureth vnto death but in death and by vertue thereof the spirituall lyfe which is communicated vnto the Godlie in their regeneration and the vitall operations of the same are so effectuallie and reallie preserved that the Godlie may be sayd not onlie to liue when they die but also to come by death to a greater perfection of their lyfe For the Spirit of God in the holie Scripture telleth vs that the supernaturall lyfe which wee haue by grace is an everlasting lyfe as lykewyse that it is but imperfect here and shall be perfected hereafter For here we walke by fayth and not by sight and now that is in this present lyfe we see through a glasse darklie but then that is in the lyfe to come we shall see God face to face And therefore holie Augustine sayeth verie well that our lyfe which now is nothing but hope shall hereafter be aeternitie and that the lyfe of this mortall lyfe is the hope of an immortall lyfe Yee haue heard now that the vnion which the godly haue with Christ is not abolished nor yet diminished but rather augmented and perfected by death Whereby ye may learne first how firme and stable that vnion is which wee haue with Christ seeing as I haue shown you death it selfe is not able to dissolue it Happie are these then who count all thinges but dung that they may gaine Christ and that they may be found in him c. For with MARIE they haue chosen that good part which shall not be taken
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
motus vniversa vocalia sint veritatem mente concipiat toto â—am habitu ornatu resonat So was hee learned in this learned Citie where there is the Seat of Learning wyse in ordering and governing GOD'S House faythfull impartiall and solid in judging discret in admonishing compassionate in correcting full of power and authoritie in censuring and rebuking to reduce the inordinate and when neede was to cutt off evill examples from the Flocke In dispatch of businesse speedie and with great dexteritie alwayes provident and carefull to advance the Gospell and paynfull even in the tyme of his sicknesse Without all carnall and base feare of men not bowed with boastes to betray the Church or daunted and discowraged from executing his office with great cowrage spirit resolutenesse of mynd contending with them that contended with God and fighting a good fight both in defence of the truth expugnation of heresies schisms and seditions brought in by adversaries And which is a speciall mark descerning a faithful Pastor from an hyreling who seekes his own things Hee was not given to filthie lucre but hating covetousnes all simoniacal practises all cunning covetous dealing not corrupted by brybes non erat manâ— porrecta ad accipiendum collecta ad dandum But in word and work benevolent charitable and hospital Not as Tacitus lib. 1. spake of Otho Opes perdere iste sciet donare nescit An honourable patterne of pietie and humanitie to all a lover and favourer of good men a comfort to the best a terrour and a wound to enemies and the worst inclyned And as Augustine spake of Cyprian Multi erat meriti multi pectoris multi oris multae virtutis In outward carriage and actions graue modest and constant procuring reverence of all that beheld him And which is especially worthie of mention and imitation he was sincere vpright being within what he seemed without Not as Tertullian saith of certain Philosophers Mimicè affectaÌ„t veritatem affectando corrumpunt For as Seneca says of Clemens Nemo potest diu personam fictam ferre But this integritie and constancie appeared in him vnto the ende it was not onlie a naturall inclination in him but a spirituall and gracious disposition At last being over-taken with a longsome and grievous disease which he did beare with his accustomed cowrage and constancie not vsing any word of impatience complaint or motion showing any discontent with God but with a quyet invinceable vndaunted heart as an immoveable Rocke â—phelde himselfe by Fayth and Hope resting in GOD his Saviour only lamenting his infirmitie in this That it vnabled him from the discharge of his Office as hee had done when Health lasted And yet in tyme of his weaknesse his Memorie and Senses beeing perfect hee caused carrie him diverse tymes both to the publicke meeting of the Ministerie and ordinarilie to the Church to the publicke worship of GOD vvhere hee was an attentiue and comfortable hearer And at last extremitie of sicknesse and death drawing neare hee was compelled to keepe home in Divine conference with all that visited him in speach jocund and pleasant vttering diverse Christian Apophthegmes before death often saying That hee had passed the halfe of death alreadie Pulchâ—a res est consummare vitam ante mortem vt mors pauca inveniat quae abolere possit And laying aside all other care hee composed himselfe whollie vnto that heavenlie lyfe and with that store of Comforts which hee had taught others prepared himselfe to death to yeeld his dayes peaceablie and with good resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVherein hee shewe great contentment and willingnesse to die and change this lyfe with a better For hee knewe by his singular wisedome and pietie Nihil esse stultius quam ad praemia coelestia non obsequio voluntatis accurrere sed necessitatis vinculo invitum trahi And for his farther comfort receaved the holie SACRAMENT of the Bodie and Blood of the LORD IESUS CHRIST vvith great devotion in the companie and together with diverse Reverend and Godlie Men the Ministers of both the Townes vnto whom hee verie heartilie in token of his agreement and comfort hee had of their fellowship in his lyfe gaue his Blessing and recommended them vnto the Grace of GOD. After which strength and speach fayling hee gaue diverse tokens to them who were present of a mynde setled and established by Fayth and Hope in assurance of the Mercie of GOD in the remission of his sinnes And then the extremitie of paynes chased that Soule of his out of the tabernacle of this flesh which the Angels haue carried vnto the Bosome of his Father ABRAHAM being delivered from the wearisomnesse and perils of this lyfe and now eateth the Fruits of his labours and his Conscience the comfort of his former fidelitie and with vnspeakeable joye awayteth for our comming thither A SERMON Preached at the Funerall of the R. R. Father in GOD PATRICKE FORBES Late Lord Bishop of ABERDENE In the speciall Church of the Citie of ABERDENE called Saynct Nicolas the xij of Aprill 1635. By WILLIAM GUILD Doctor of Divinitie Chaplane to his Majestie and Minister of GOD'S Word in the foresayd Citie LUKE II. VERS 29. LORD now lettest thou thy servant depart in peace according to thy Word THese words dearly beloved in our Lord and Saviour which I haue read in your present audience according to the opinion of some are the words of Prayse and of others are the words of Petition Of Prayse olde Simeon in them having now gotten the performance of that Promise made vnto him That hee should not see Death till hee saw the LORD' 's Anoynted and having the Babe CHRIST IESVS in his arms he prayseth GOD for this performance and acknowledgeth That now Hee was letting him depart iâ— peace for his eyes according to His word of promise made vnto him had seene his Salvation And those who so expound this Text haue for their warrand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tyme. Some agayne both Ancient and Moderne make these wordes to bee the wordes of Petition and to contayne the holie desire of this happie olde Man wherein now having gotten in his lyfe-tyme a sight of his promised and longed-for Saviour whyle Hee was presented in the Temple he desireth now a peaceable and happie departure as having seene Him who is the death of Death and LORD of Lyfe after whom hee longed In which Text we haue to consider 1. That there is a Departure out of this lyfe 2. That this is commoÌ„ to the Servants of GOD aswel as to the wicked therefore sayth old SIMEON Now LORD let thy servant depart 3. Wee see how the death of GOD'S servants is called to wit a Dimission or freedome to depart 4. The difference betweene the death and departure of the Godlie and the wicked to wit the one is in Peace the other not 5. From
anie but sinners Say not thou It is through the Lord that I fall away For thou oughtest not to doe things which Hee hateth Say not thou Hee hath caused mee to erre For Hee hath no neede of the sinfull man ECCLESIASâ—ICVS 15.11.12 Wee are so farre from believing say the Fathers of the second Arausican Councell Can. ult that anie man is appoynted to evill by the power of GOD that on the contrarie if anie will be so bolde as to belieue so great an evill cum omni detestatione in illos anathema dicimus let such bee most dreadfullie accursed Iustice it selfe should bee vnjust sayeth Fulgentius if it should not finde but make men guiltie that so they might bee punished The third degree is All His affections and actions are so exactly conforme to the rectitude of His aeternall Lawe that there is no possibilitie in Him of such evill For first His infinite perfection can not stand with anie possibilitie of sinfull defect All apprehende GOD as such a One that nothing better can bee conceaved Yea Hee exceedeth all good that can bee comprehended by thought or by vnderstanding Nyssen de Opisic hominis Cap. 16. Which should not bee if Hee were not out of all danger of falling and had libertie in respect of morall evill Secondlie GOD necessarily loveth Himselfe and all other thinges but secondarilie and with reference to Himselfe Therefore can Hee not loue anie thing but that which is louelie and which may bee referred to His owne soveraygne goodnesse Thirdlie As the rule cannot erre because of it selfe it is right and can not fall from it selfe But the hand may erre because not beeing it selfe a rule it may declyne from the rule and not bee conforme to the outward direction thereof So anie creature because it is not the rule may erre But GOD who is the rule and can not deny Himselfe is not subject to sinne or morall errour it is impossible that He should doe anie thing amisse It can not bee that Hee can bee the procurer or doer of anie evill worke that taketh to Himselfe and justlie the Name of Perfect Father and Iudge Light can not bee changed into darknesse nor Goodnesse it selfe become wicked Wicked Martion as crooked and perverse as his mynd was was affrayde to ascrybe evill to the good GOD and choosed rather geminare Deitatem and to divide it betwixt two one good and one evill The Philosopher affirmeth indeede That GOD and good men may doe evill thinges But hardlie can I thinke that hee speaketh there according to his owne mynde but rather according to the common opinion of those amongst whome hee lived Neither is this praejudiciall to the liberty of GOD. Possibilitie to doe evill is not necessarie therevnto This is a weaknesse of created Free-will which is flexible to evill and lyable to defect It is a blessed necessitie whereby GOD can not bee evill as Augustine teacheth vs. Not onlie can Hee not will or doe evill but also of necessitie Hee hateth it and that with an infinite hatred For 1. since necessarilie Hee loveth the rectitude of His aeternall Lawe of necessitie Hee must hate whatsoever is contrarie therevnto and such is all sinne 2. Hee necessarily loveth His goodnesse and perfection of His nature and therefore must needes hate sinne which is repugnant and contrarie therevnto As darknesse to Light and deformitie to Beautie and crookednesse to Strayghtnesse and defylment to Puritie The infinitenesse of His hatred appeareth first From that Hee depryveth a sinner for it of an infinite good to wit Himselfe 2. To blot it out Hee sent His owne Sonne both to take our flesh and to vndergoe death 3. Hee for it inflicteth infinite sorrowes and ignominie even aeternall tormentes And though one had innumerable good workes yet for one grievous sinne Hee forgetteth them all EZECH 18. For one sinne Hee thrust downe from Heaven so manie millions of Angels Hee cared not for their innumerable multitude nor for their eximious beautie nor for the excellencie of their nature most nearlie resembling His nor for their depth of engine pearcing comprehending so many things nor for that blessed sight which should for ever haue shyned in their mynds or perfect loue whereby they should haue loved Him aboue all thinges nor for the prayse thankesgiving and glorie which Hee should haue had for ever through saving so manie spirites Hee cared not for all the evill which Hee knewe could come by their condemnation their aeternall blasphemies and contumelies the fall of man-kynde and perverting of the whole worlde So hatefull infinitelie to His Holinesse was sinne that passing by all these considerations Hee did stryke them immediatelie with the Thunder-bolt of Condemnation The lyke terrible demonstration of His infinite hatred of sinne may also bee seene in His dealing towardes man Hence ISAI vj. in that mysticall vision the SERAPHIMS provoke Him as it were to punishment of that wicked people by a threefolde compellation of His Holinesse What man should not bee infinitelie punished by His Holinesse for sinne if Hee were not restrayned by His infinite Mercie Hence clearlie may appeare the errour of those vvho teach That GOD by an absolute will praedefyned and decreed from aeternitie all actions and positiue effectes of the creatures howe wicked soever so and so to bee done in particular with all their circumstances and That accordinglie in tyme Hee moveth pusheth and physicallie praedeterminateth them to those effectes This praevious motion beeing such that without it no creature can doe anie thing But it beeing present they must needes doe that wherevnto it carrieth them This doctrine at once destroyeth both the Libertie of men and Sanctitie of GOD. The first For that praemotion or praedetermination is independent from our libertie It is not in our power though it bee simplie necessarie to our actions according to the authors thereof when wee haue it not therefore wee can not worke some necessarie thing beeing deficient to vs which GOD alone can giue If it bee present wee must needes doe that wherevnto it impelleth and this necessitie is antecedent which playnlie overthroweth Libertie as Anselme observeth 2. It destroyeth the Sanctitie of GOD For if Hee so moue push and praedetermine the will to evill that it can not doe otherwayes nor in another manner howe can Hee bee more effectuallie and powerfullie the author of evill Which is an horrible blasphemie To advyse and command sinne should not make Him so truelie and effectuallie the author thereof as by this doctrine Hee is made according to which Hee directlie willeth the evill act and inwardlie moveth applyeth and praedetermineth the will that it may bee done Advyce and commandement moue onlie objectiuelie and may bee resisted but this Praedetermination pearceth the essence of the will and inwardlie frameth it to worke so that no way it can bee resisted or the worke hindered If you say that GOD is to bee esteemed in these
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
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
Founder Those Churches in that Diocesse which I neyther can nor will say were vnited but knit together in couples to the destruction of manie thousand souls and by his great wisdome and payns haue bene sundered and severallie planted may cry Hosanna Blessed c. The Prophets children of the Prophets to whō he was alwais most affable who came to him as a Father Oracle in al their doubts and distresses may now cry My father my father the chariot of Israel and the horsmen therof The countrey people both Nobilitie Gentrie and others who had him a common arbiter for setling their questions jarres haue good reason now to take heede to themselues and be more calme and quyet they know not where to find an odsman and composer of their effayrs so wyse faythfull and paynfull as he was I wil not mention his beneficence to poore friendes and others in necessitie I haue both over-seene and over-heard in my travells with him when hee hath done with the right hand what he would not haue the left hand the know This is not all yet His good was not cōsumed in these bounties The most eminent seats in the kingdome found their losse in his fall How modest and graue was his carriage what wisdome soliditie was in his advysses Such weyght authoritie was in al his speaches that I may truely say When he spake the princes stayed talk and laid their hand on their mouth after his words they replyed not and his talk dropped on them One thing graced all his doings at home and abroad in publick and private his sinceritie and Godlie purenesse It may be sayd most justly of him that Nazianz. sayd of Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee cared not for the applause of men The prayse that Cicero gaue to Brutus and Marcelline to Pratextatus is more competent to him who did nothing to please but whatsoever he did pleased My affection hath drawn me farther than I intended Ye wil pardon mee I must draw to that which hath withdrawn him from vs. That peremptory question propounded by the Royal Prophet What man liveth and shall not see death I acknowledge to bee a triumphant Negatiue and will giue no other answere than that of the great Apostle STATUTUM est omnibus semel mori But I see vnder that a singular providēce of our God in the death of His secret ones which He acknowledgeth to be precious in his sight How many haue sought after the lyfe of your most Reverende Father layde their snares consulted together in heart and made a league agaynst him and others with him not for his or their offence but for righteousnes sake let this suffice for you who knoweth the guyse But God hath not given him over to the will of his adversaries he is gone to his graue in peace and in a full age maugre their hearts and that same God hath filled their faces with shame they haue begun to fall and shall surelie fall a part of them hath bene as stubble and the rest will bee found in their monethes This is the Lord's work and is marvelous in our eyes He hath foughten that good fight finished his course kept the fayth now enjoyeth the crown His departure is aliorū majore damno quam suo Most justlie may I say of him as that famous P. Martyr wrote cōcerning the most learned Bucer the two lights of those two glorious Vniversities of Cambridge Oxford Nunc ille ad suum nostrumque Dominū Iesum Christum in pace migravit Magno omnium piorum luctu meo inter caeteros maximo And a little after Illi optimè consultum est nos miseri infoelices habendi sumus qui adhuc procelli◠calamitatum jactamur The taking away of the righteous men of merit is a Prognostication of evil to come The Lord make vs wise to prevent it careful every mā in his station to proue faithful Hereafter deare brother you must be to me in stead of your Father And my wish as my hope is that this Church shall haue a Rod out of that Stock a younger Greg. Naz. to fil the rowme of the Elder In the meane tyme let mee entreat you to make vse of me as one who reverencing the grace of God in you will studie to approue himselfe Your most affectionate loving Brother in CHRIST IO B. of MVRRAY Edinb 4. Apr. 1635. Letter of a Right Reverende Father in GOD Thomas Sinsarfe then Bishop of Brechin now Bishop of Galloway to Iohn Forbes of Corse concerning the decease of his father Patrick Forbes of Corse late Bishop of Aberdene To the Reverende and his beloved Brother Doctor Forbes Laird of Corse REVEREND BROTHER THE losse which commeth by the death of your worthie Father is neither only nor most yours Our Church hath lost a Father with you yea the Churches losse is greater than yours Publik losses in vpright judgements go before private the Church her children who are deprived of him are both mo in number and so the more to be pittied as lykwyse in a greater spirituall infancie and so had more need of a fatherlie care These thoghts made me to doubt whether you or I needed more comfort Sure wee need both In one thing I yeeld vnto you that your losse is double you being both his son by nature a child of our Church by grace For the cōmon losse let vs both condole and that so much the more that as one sayd Learned men when they die should be more lamented than kings because kings haue heyrs learned mē haue none So may we say Our sorrow ought to be the greater when such glorious starres are darkened for we are not sure of so bright to fil their place As for your particular I can not deny but ye haue sufficient cause of sorrow and therefore I will not preasse on you a stoicall apathie but onelie invite you to a Christian moderation first from th' Apostle because your sorrow is with hope of meeting again next from God's lōg lend of him vnto you God took not your Father from you till He made your selfe a Father which I account more of till ye had by your father in a long enjoied societie as full a spirituall education so to speak in your ryper years as ye had naturall in your yoūger And this is some way singular in him you that we haue not in our Land a Prelate who hath left behind him a son of his owne calling so advanced in age and so rype in gifts Let me close these few lines with two words one for my selfe another for you For my selfe I pray GOD that the viue representations of Vertue and Grace which I ever saw in your Father and with the which so oft as I was in his companie I was wōderfullie affected may haue still force with mee to stirre vp in mee the lyke And for you seeing God hath placed you as a Star in our
Light our State may now bemoane Our Common-wealth her Atlas wants Relligion a sonne His blood amongst the best as borne so was Hee bred But what were those if grace divine had not Dame Nature clad If Learning joyn'd with Wit if Grace with Gravitie If prudent carriage bee in pryce if matchlesse Modestie Then in a word I vow if Vertue lodg'd below Hee was the worthiest wight for one my selfe did ever know Full fourtie yeares and fyue his course of lyfe I kende O let mee liue his holie lyfe and make his happie ende 3. SONG STâ—rne Death now doe thy best or worst and spare not For thee and all thy dreadfull Darts I care not I stand not for thy fead or friendship eyther Short since thou slew my Sonne and now my Father And tho my selfe thou kill thou 'lt not devoure mee I hope to follow them who went before mee Tho for a space thou soule and bodie sever In spyte of thee this Sainct shall liue for ever Whiles hee was heere Nature and Grace contended Whose hee should bee they both their forces bended His vertues liue and shall doe what thou may To his great glore shall after Ages say Loe here intomb'd this marble stone lyeth vnder Wits high Perfection and our Ages wonder Mr THOMAS MICHELL Person of Turreff Sacrat To the Immortall Memorie of that Reverend Father in GOD PATRICKE FORBES By the Mercie of GOD Bishop of Aberdene Lord of his Majesties Secret Counsell Chanceller and Restorer of the Universitie Laird of Corse and Baron of Oneill LYke as in May the countrey Sheep-herdling Pulling the paynted Beauties of the Spring Doubts with her selfe whether to make her chose The Pansey Lillie Violet or Rose The yealow red the purple greene the blew Or thousand-thousands of some other hew Even so my Muse when as her selfe shee rayses And bends her selfe to poynt our Prelates Prayses This Field such rare things offers to her view That mute shee stands and bids her Taske Adieu His various Vertues muster in such store Aboundance straynes her more than Want before For neyther Zeuxes nor Apolles can Paynt the perfections of so rare a Man His Majestie his Port his Court his Grace Did liuelie portray foorth his Worth his Race As his Grand-fathers in our Civill Warres Wer formost formost eke in setling Iarres So hee in both did beautifie his Clan Formost in Peace in Warre a valiant Man As for his trueth in whyt let it bee paynted Which never time with spot or stayne once taynted His loue to Learning his delight in Arts Quickned the vigour of his naturall parts Both humane things and heavenly things he knew All thinges were subject to his Soule her viewe Lyke as an other Prelate sayd of late Hee knew not what it could bee to forget Even so from him was hid nothing at all Betwixt the moving and th'vnmoving Ball. This knowledge of the things created mov'd him To loue their Maker so who so had lov'd him That ravisht with His loue hee preacht His Name To his owne Servants much lyke Abraham Not lyke these Barons whose commoditie Makes vp their owne their servants pietie Who sheare their Flocks who slay them but to feed them Who scorne who care not how their Pastors leade them To come heare his wisdom meÌ„ did stryue Lyke Bees contesting for their honey hyue His House a Colledge was of Pietie A Compend of an Universitie Where sweete Ambrosia filde and never cloyed And blest all those that this sweete foode enjoyed Where who were given to vertuous contemplation Did finde a world of happie contentation Whence sprung that sparke which now succeeds his Syre The brighest laÌ„pe within the Scots Empyre Such Vertue Worth such Wit such Pietie Made Court and Church his Suters both to bee For Court and Church admiring both his fame The Court his counsell crav'd the Church the same Thus hee who rul'd his owne House so of late Did rule his Lords in the Cathedrall Seat And who of late gaue counsell in small things Became the Counsels Counsell Light of Kings The absence of this shyning Light hath made All faythfull Workers in Christs Vineyard sad And makes them all with watrie Eyes to pray That such a Light dispell their Clowds away The absence of this Light as one reported A faythfull man who then in Court resorted Did moue our Soveraygne so that oft hee sayd I know no Worthie worthie to succeede Through absence of this shyning Light wee see Th'eclipses of this Universitie Her Sunne 's gone downe and darkned is her Day Come Phosphor come come driue her clowds away Thus shortly with my countrey Sheep-herdling I pulled haue some Beauties of the Spring But while I looke vpon the Ground alone Pulling this houre mee thinks I pulled none The Field's replenisht as it was before And fragrant Odours wax aye more and more Mr IOHN LVNDINE Professor of Humanitie In the Universitie of ABERDENE In Honour of the Right Reverend FATHER IN GOD PATRICK FORBES Bishop of Aberdene Baron of Corse and Oneill one of his Majesties most Honourable privie Counsell c. IF all the Gifts that Nature could afford If all Perfection Arte could adde to Nature If in high Place to serue and not debord If good workes done what could a creature Could haue procur'd deaths respite or delayes Braue CORSE had past Methusala his dayes M. I. L. P. A. SACRAT To the Immortall and Blessed Memorie of that Honourable and Reverend Father PATRICKE Late Bishop of Aberdene Chancellar and Restorer of the Vniversitie there One of his Majesties most Honourable Privie Counsell c. Who departed this present lyfe vpon the 28 of March 1635. EPITAPH I. YOu sacrad Swans that in Shiloah swim And dip in Dew Divine your candid Quills Which Great IEHOVAH EL and ELOHIM In Silver Showrs and Lectean Streames distills From Sacred Sion and from Hermon Hills Lend me some lurid Lines and wofull Verse To honour this most Honour-worthies Herse Whose Concaue keepes inclosed and confynd The mortall Moold of a most matchlesse Man The Manor late of his immortall Mynd With all great gifts and Graces garnisht then Now in a Sege Coelestiall inshrynd Whose wondrous Worthinesse so playne appear'd That Wisdome wondred the World admir'd What Part perexcellent did anie Sperit Of his Condition Qualitie and Case Possesse expresse here practize and inherite But that this Great DIVINE with wondrous Grace And Pow'r-perswading proov'd in everie Place Most evidentlie exquisite and wyse Unparallell'd here PRELATE PATRICK lyes II. OUr holie HELIE is inhumed heere A pious Prelate prudent sans a Piere So soundlie sage so solid and sublime That Pennes vnpolisht never shall exprime So wyselie wyse wrought with the Word Divine That Faculties profound can not define Perfectlie polisht in the precious parts Of all the humane and the heavenlie Arts That perfect did if that Perfection can Heere bee immured in a mortall Man Who proov'd a Patterne to the Pastors all Conformlie that before
the Altar fall And doe divinelie worship as the Word Clearlie commands the Ever-living LORD His Sentences so sage so sweet and calme Flow'd from him flowantlie lyke Floods of Balme His Proaves and his Pedegree I passe That honourable and ev'r worthie was Yet vnto them and vnto all this Land His Lyfe lent Light and as a Starre did stand Praeshyning still and with so solemne Show That all the World his Christian carriage know Vnto the poynct and period wherein His Soule ascended from this Sinke of Sinne While softlie breathing from his Breast his Breath Hee sleeped sweetlie as disdayning Death And with vs left an Ever-living Fame A notable Renowme and Noble Name III. PASCH-DAY the Sonne of Righteousnesse arose And Hee the day before his course did close T' attend the triumph of that Glorious Day That all the Righteous should remember aye His Soule ascending boue the chrystall Coome While that its Reliques in this terren Tombe Heere lyes it there aye Haheluiah singes To magnifie the Mightie KING of Kinges And prostrate lowe before the Mercies Throne Duelie adores the TRINITIE-TRINE-ONE Enjoying justified the rich Reward To all the Pious promisd and prepar'd A Guerdon Great past Compasse and Compare For their blest Workes that follow them vp there Where Peace and Pleasure haue no period But endlesse are as th'Ever-living GOD And where with Heavēly Hoasts of holy Saincts Hee ev'r and ev'r there Haleluja chants Mr AL. GARDEN ADVOCATE Vpon the much-lamented death of the most Reverend Father in CHRIST BISHOP PATRICKE Late Lord Bishop of ABERDENE c. EPITAPH WIthin this Casket is inshrynd Who now triumphs ov'r Death's Assyze In whom with Skill Grace was combynde To make a Praelate of rich pryze A faythfull Steward hee was still Who sterved none through want of Food Dispensing all his Masters will Rejoycing in the peoples good In Church or Civill-Policie Few could to him bee parallell Day-starre hee was of the Clergie Nay Pillar of the Common-weall VVealth was not his Petition VVith gift of Heritage content Honour without Ambition His worth procur'd and good Descent And to bee short hee nothing wanted To make him Mirrour of this Age This trueth by all men must bee granted Few so victorious left the Stage VVhich makes vs act in mourning Verse Sad Interludes now ov'r his Hearse ANOTHER SOme holde it rare to finde voyde of deceat A wittie States-man or without oppression One bearing rule nay carelesse in conceat Of Coyne to see a Church-man by Profession Loe here intomb'd then doeth a Phoenix lye VVho liv'd all three and did vnspotted dye Mr IAMES GORDON Then Student New Minister of GOD'S Word at Kearne EPITAPH Vpon the death of PATRICK FORBES Late Bishop of Aberdene OF all this All the Universall frame The Beautie BRITANE is and ABERDENE Gives both a Grace and Grandour to the same For all is singular that there is seene But eminent aboue these all is One The chiefe and highest honour of that Towne Late Praelate PATRICK glorie of the Gowne BRITANE this All He grac'd ABERDONE And was an Ornament to all alone MISAKMOS Mr IAMES KEYTH A THRENODIE Vpon the Lamentable and ever to bee deplored death of the most Reverend Father in CHRIST PATRICKE Late Bishop of Aberdene One of the Lordes of Privie Counsell and Right Honourable Laird of Corse and Baron of Oneill HIs Birth sad Muse his lyfe his death passe by And all that follow'd these and doe not pry In these transplendent rayes of Vertues light Which looking to may thee bereaue of sight But in thy passing by take once a glance And make that glance his prayses to advance First in his birth which is but least of all But great indeede but here to mynde I call His vert'ous lyfe by all so still renown'd That with it as a Garland Birth was crown'd His godlie lyfe with glistring Winges of Fame Doeth to all ages eternize his Name As in his mortall lyfe to CHRIST hee liv'd So now with CHRIST vnto CHRIST he dy'd Wee doe our Neighbour misse but his hath found CORNELIUS wee cause for to resound The hills and dales with sorrow hee with joy Wee for our Sheepherds losse not hee for why His Sheepherd hee hath found hee now is crown'd VVhich fills his heart with joy makes ours to sound VVith griefe away from vs to PAUL hath gone Our TIMOTHIE his precepts everie one How hee hath kept to show which makes our heart VVith joy with griefe for him to burst to smart For vs. Ah ABERDENE Ah ABERDONE Thy Light 's eclyps'd from thee thy joy is gone My Muse wold speak but it doth blush for shame Not being worthie to sound out His Fame Mr ALEXANDER WHYT Student in Divinitie ON THE DEATH OF THE RIGHT HONOURABLE AND REVEREND FATHER IN GOD PATRICK FORBES BISHOP OF ABERDENE WEE neede not bee lugubrious For this sweete holie One Who now from vs away is reft Vnto that heavenlie Throne For now hee weares the Diademe Of Glorie Immortall For his good workes in Heaven shyne Lyke Starres coelestiall But to the LORD Omnipotent Who him hath princelie crownd Let vs giue thankes and eke His prayse With heart and voyce resound A rarer Man could not bee found As this on earth to dwell For hee in Vertues all but most In WISEDOME did excell His vertuousnesse for to expresse It is but all in vayne Because to all are manifest His Vertues without stayne A Godlier could not bee found All mortall men among Who for his good and godlie lyfe Vnto the Heavens is gone IOHN IOHNSTON Student in Philosophie In the King's Colledge of Aberdene Raban's Regrate For the present losse of his very good Lord Patron and Master PATRICK FORBES Bishop of Aberdene Baron of Corse and Oneill Who most Peaceablie and Godlie departed hence to a Better lyfe vpon Easter-Even about 3 aclocke in the morning at his Pallace in Olde Aberdene adjacent to the Cathedrall Church in the 71 yeare of his Honourable Age and the 17 yeare of his Godlie Governament March 28. Anno 1635. BEholde Alace Here lyeth ONE VVho on this Earth Compare had none A Learned Patron Wyse and Graue A Consull good What would you haue Chiefe Orator of Scotlands North. The World can not afford his VVorth A Prelate and a Pastor good VVho in due tyme gaue Heavenlie Food At Morne at Noone and Evening tyde Vnto His Flocke sweet IESUS Bryde The Poore with Meat Hee fed also None hungrie from His House did goe A CROSSE into His Badge Hee bore And follow'd CHRIST who went before But halfe a day for to prepare For CORSE with HIM an Heavenlie Share Then Death Where is thy Sting Let see And graue Where is thy Victorie Your Honour in the Dust is spred PATRICRE now reygnes with CHRIST His Head Death 's but a Passage to convoy Such Sayncts into their Master's Ioy. The LORD prepare vs lesse and more To follow Him Hee 's gone before Good Sirs I am bihind the rest I