and my selfe both with the debating and discussing of these quaestions which are too curiouslie agitated and too boldlie determined by manie Divines anent it I shall onlie show you what is and hath bene holden as certaine and vndoubtedlie true by the greatest part of Christians and what is called in quaestion by judicious and orthodoxe Divines concerning the estate of the Godlie after this lyfe First then it is certaine that these who die in the Lord shal in the day of resurrection and judgement attaine to perfect and consummate happinesse of soule and bodie for in that day the Lord the righteous Iudge shall giue the crowne of righteousnesse vnto all these who loue his appearing Secondlie the greatest part of Christians haue ever believed that the blessednesse which we shall then attaine vnto consisteth in the vision and fruition of the glorious essence of GOD which the Schoole-men call visionem DEI per essentiam This is evidentlie revealed vnto vs in diverse places of Scripture For our Saviour promiseth this as a reward to the pure in heart that they shall see God And Paul telleth vs that this vision of God shall be a cleare immediate and intuitiue sight of his essence For he sayeth that we who now see God through a glasse darklie shall then see him face to face And Sainct Iohn lykewyse sayeth that when he shall appeare we shall see him as he is This also hath bene constantlie believed by the Fathers of the Ancient Church for none of them ever denyed this except some fewe Greeke Fathers following Chrysostome who in diverse places of his workes affirmeth that God his infinite essence can not be seene by anie created or finite vnderstanding Thirdlie as for the estate of the souls of men during that tyme which interveaneth betwixt death and judgement although some haue most fondlie and absurdlie believed that the soule perisheth with the bodie and that both soule and bodie shall be raised vp together at the day of judgement others no lesse foolishlie haue imagined that the soule after it is separated from the bodie hath no operation nor knowledge of its owne estate but lyeth as it were in a dead sleepâ— vntill the day of judgement for the which cause they are called Psychopannychitae neverthelesse the Spirit of God in the holie Scripture telleth vs that these who kill the bodie can not kill the soule and consequentlie that the soule liveth when the bodie is killed that in the heavenlie Hierusalem there are not onlie Angels but also the spirits of just men made perfect that the Godlie when they are dissolved are with Christ and in Paradyse Lykewyse that they are not there sleeping but haue vse of their vnderstaÌ„ding we may clearlie see by the parable of Dives Lazarus by the Storie of Christs transfiguration in the which we reade that Moses and Eliah talked with Christ and by that which we reade concerning the soules of Martyres crying vnder the Altar for acceleration of the punishment of their persecutions Herefore the Fathers constantlie taught that the souls of men when they are separated from their bodies doe remember of the things which they did vpon earth and that those of them who are glorified in Heaven are sure of their owne happinesse and sollicite or carefull for the weale of the Church militant and in particular are myndfull of their parentes children brethren and other friends whom they haue left behind them on earth longing to see them in that place of glorie where they themselues are Yea even these of the Fathers who believed that the departed souls of godlie men are not fully glorified as yet and that they shal not attaine to the perfection of that happinesse whereof they are capable before the day of Iudgement thought not that they are sleeping and senselesse during the tyme of their separation from their bodies but on the contrarie thought that they are in Abrahams bosome in a state of refreshment and joye Fourthlie although some few of the Ancients taught that the souls of the Saincts departed are not as yet rewarded but keeped in one place and in one estate and condition with the wicked not being as yet so much as assured of that glorie which shall be revealed in them yet the common opinion of the Church of God in all ages hath bene that they are in an happie and blessed estate and with vnspeakable joye doe exspect the accomplishment of their happinesse yea manie of them affirme that they are with Christ that they reygne with him and that they in some sort see Gods face This is also clearly revealed in Scripture for Paul wisheth to be dissolved and to be with Christ and telleth vs that when wee are absent from the bodie we are present with the Lord. Christ also sayde to the poenitent Thiefe To day shalt thou bee with mee in Paradyse and here a voyce from Heaven proclaymeth the happinesse of the dead who die in the LORD This trueth so manifâ—stlie revealed in the Scripture although as I haue sayde it hath bene constantlie professed in the Church yet it hath bene vitiated or corrupted by the admixtion of two erroneous doctrines For first although none before holie Augustine did talke of such a Purgatorie-fyre as our Adversaries doe mayntayne yet some Fathers who lived in the third and fourth age of the Church to wit Origen Lactantius Hilarie Ambrose Ruffinus and Ierome believed that there shall be a generall Purgatione of all souls by fyre at the day of Iudgement and that none shall bee free of it except Christ who is the Righteousnesse of GOD no not the blessed and glorious Virgine Marie This opinion is not nowe mantayned by anie at least it doeth not trouble the peace of the Church and therefore I will not meddle with it Secondlie since the 400 yeare of our Lord about which tyme Augustine flowrished some Fathers haue mentioned expressed in their workes a sort of purgation by fyre verie farre different from the former For they thought that all the Elect doe not vndergoe this Purgation by fyre but onlie they who die in some kynde of guiltinesse and that these begin to be purged immediatelie after their departure Saynct Augustine spake doubtfullie of this sort of Purgation Gregorie the Great did holde it as a thing certayne but hee knew no matter or cause of this Purgation except the guiltinesse of these smaller sinnes which are called veniall for hee dreamed not of that imperfect remission of mortall sinnes committed after Baptisme which Papists doe now holde as a mayne ground of their doctrine concerning Purgatorie But I haue alreadie confuted this fond conceat and haue showne that poenitentiall remission of sinnes committed after Baptisme is no lesse perfect and absolute than baptismal remission It is true indeed these who after Baptisme or after their first justification doe fall backe into grievous sinnes haue
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
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
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
hac ergo die eripiam eum nempè justum inquit quando nihil jam vltra vel quod corpori vel quod animae faciat mundus habebit Ber◠Serm. 16. in Psal. xc A full and a perfect freedome before the day of our buriall there can not bee for there is a heavie yoake layde vpon the sonnes of Adam even from the tyme they come out of their mothers womb vntill the day of their buriall when they are receaved into the bowels of their common mother Then sayeth the LORD in that day I will deliver the just man when the world hath nothing more to doe eyther with his bodie or with his soule Wherevnto consonant are the wordes of Isidorus cited by Bernard O mors quam dulcis es miseris quam suavis es amarè viventibus quam jucunda es tristibus atque lugentibus O Death how sweet art thou to them that are in miserie how pleasant to those who liue in bitternesse how delectable to the sad and mournfull For truelie of Death wee may say Pon it finem omnibus malis in hac vita dat terminum malis in hoc saeculo adimit omnem calamitatem Mors prebet terminum hominibus in tribulationibus in hoc mundo It putteth sayeth hee an ende to all evils in this lyfe a period to all miseries that fall out in this tyme it taketh away all calamitie and maketh an ende to all troubles which befall men in this lyfe Hee doeth therefore heerevpon conclude Sed heu exspectata mors tardè venit But alace sayeth hee long looked for and much desired Death commeth slowlie No marvell a Christian sayde so since Cicero an Ethnicke Lib. 1. Tusc. quaest could say Pro dii immortales quam illud verè jucundum hominibus esse debet quo confecto nulla reliqua cura nulla solicitudo futura sit That is O you immortall gods how sweet and pleasant should that bee to men which once being brought to passe there shall bee no more care nor anxietie The next Happinesse included in this that it is called a sleepe is That heereby wee are fitted and prepared for heavenlie Happinesse By Death there is a preparation made for our change to the enjoying of aeternall Felicitie whence it is called by BERNARD Ianua vitae initium refrigerii sancti montis scala ingressus in locum tabernaculi admirabilis quod fixit Dominus non homo Bern. Serm. on the 19 verse of the 5 chapter of IOB The doore of lyfe the beginning of our refreshing the ladder whereby wee goe vp to the holie mountayne an entrie vnto the place of that admirable Tabernacle which the LORD Himselfe made and not man What sleepe then is lyke to this Sleepe and what Sleepe more to bee desired than IT were not the Bed wherein IT is enjoyed seemeth to lessen all the former happinesse For it is sayde by the Angell They sleepe in the dust of the earth The rememberance indeede of this Bed wherein man must take his last sleepe deoth teach man Humilitie and Sobrietie since as he was made of the dust to dust he must returne againe The Graue must be his House he must make his bed in darknesse Hee must say to corruption Thou art my father to the worme Thou art my mother and my sister IOB xvij 13.14 Yet it doeth nothing derogate from the happinesse of Death For first albeit it seeme base to lye in the dust of the earth yet it is the common onlie recept appoynted by GOD to receaue our bodies in our passage to Heaven Neyther is there anie other place for our bodilie rest alotted vntill our finall awakening Dust sayeth the LORD thou art and to dust thou shalt returne GEN. iij. 19 And therefore Quis quaeri potest se in ea conditione esse in qua nemo non est SEN. Epist. 30. Who can complayne of that estate wherein all men are alyke with him Next Of all Beds a man can lye downe into it is the most kyndlie Bed For the earth is mater omnium nostrum And when wee are layde downe in IT wee are but in the bosome of our common mother who will bring vs foorth agayne into another vvorlde in regarde whereof the Resurrection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration MATTH xix 28 Thirdlie IT is of all Beds the onlie Bed of Rest wherein man most securelie sleepeth Of all other Beds everie man in some sort may complayne with IOS When I say My bed shall comfort mee my couch shall ease my complaynt then Thou scarrest mee with dreames and terrifiest mee through visions IOB vij 13.14 For great travell is created for everie man and an heavie yoake is vpon the sonnes of Adam from the day that they goe out of their mothers wombe till the day that they returne to the mother of all thinges ECCL xl 1 No quyet anie where in the interveaning tyme but then they shall enter into their peace they shall rest in their Beds ISAI lvij 2 Fourthlie IT is a Bed perfumed with the most costlie Perfume in the worlde Wee reade PROV vij 17 that the harlot had perfumed her bed with myrrhe aloës and cynamom but it was a bed of whoredome and wickednesse This Bed is a Bed of Holinesse sanctified by the buriall of CHRIST IESVS For as Hee died on the Crosse for vs so lykewyse Hee would bee buried that by the touch of his most holie Flesh our buriall might bee sanctified Fiftlie IT is of all sortes of Beds most honourable herefore it is written of Cyrus in Zenophon that hee sayd to his sonnes When I am dead lay not my bodie in golde nor silver or anie thing else but with all haste lay it down in the earth For what is more blessed than to bee mixt there-with which not onlie breedeth all good and pleasant thinges but also nowrisheth and cherisheth the same And lastlie The second Comfort in this Text suddenlie ensuing taketh away all matter of disheartening For they shall not lye in the dust for ever For as one sayeth well Est somnus quidem diuturnior solito non diutius tamen quam ad CHRISTI novissimum adventum duraturus that is It is a sleepe longer than other ordinarie sleepes yet not to last longer than the second comming of CHRIST IESVS For they shall bee awakened to enjoye an happie estate even Ever-lasting Lyfe The knowledge of this estate after death and long sleepe wherein the bodies doe lye it bringeth without all mixture of sorrow vnexpressable comfort First that man shall be awakened out of this long sleepe heere is a singular comfort but to bee awakened to everlasting lyfe it is the hight of all Comfortes Shall awake to everlasting lyfe this is all one with this their bodies shall be raysed againe out of their graues and after they are vnited with their soules shall obtayne everlasting Lyfe This doctrine of the resurrectione of bodies is onlie revealed in the word of GOD. It is to all
vpon these Thrones aboue Then let hope of this allay your cresses heere Lift vp your heades yee drouping Saincts for your releasse drawes neare I know Viators thinke their LORD makes long delay But with the weyght of endlesse blesse Hee 'll recompence His stay V. And art thou gone deare ghost C. Yes I haue stay'd too long For I must goe and beare my part of our triumphing Song Whereof I know one day yee shall sustaine your parts And sing the Praises of the Lambe with jubilating heartes Meane tyme present your selues with heaven erected eyes And recommend your faynting hearts your weakned hands knees To him whom GOD hath made Brabeutes of your host Hee heares your cryes Hee sees your teares not one of them is lost As wee haue joyfull proofe who are triumphers now The lyke estate vndoubtedlie Hee will vouchsafe on you Vnder the hope whereof I bid you all Goodnight Till yee enjoy what ye expect and Faith bee chang'd in sight ARTHURI IONSTONI M. D. MEDICI REGII EPIGRAMMA DE HOC TUMULO Quem Reverendissimo Patri PATRICIO FORBESIO IOANNIS FORBESII Filii pietas marmore aere perenniorem excitavit FORBESIOS hîc cerne duos sine compare patrem Et natum secli sidus utrumque sui Ante dedit vitam nato pater omine laeto Nunc patrem nati vivere cernis ope Plus meruit natus quam cepit clauditur aevo Quam dedit annorum limite vita caret Nobili Clarissimo ac Generoso Domino Domino IOANNI FORBESIO Domino à CORSE Baroni de ONEIL c. Universitatis Abredoniensis Rectori Magnifico S. S. Theologiae Doctori eximio ejusdemque in Academia Regia Professori dignissimo Musarum Abredonensium acerimo vindici ac protectori haec qualiacunque Oratoria Poetica variorum auctorum munuscula serio commendar IO. LVNDINVS in Academia Regia Humaniorâ—m Literarum Professor Facultatis Artium pro tempore Decanus MAgne Heros magni soboles generosa parentis Magna perantiquae spesque decusque domus Cui veterum assurgunt tituli juvenilibus annis A quo semidei nobilitantur avi Accipe quae sacrae mittunt tibi sacra Camaenae Accipe quae sacri praeses Apollo Chori Dona ferunt manibus nam sunt sua dona Poetis Parva licet magnis dona petenda Deis Hic laudes percurre tuas percurre tuorum Picta hic insigni laude trophaea feres Hic sua virtuti sua sunt hic praemia laudi Hic digesta leges fortia facta Patris Ut pia Pierides sic dulcia praelia miscent Arma parat Vates Rhetor arma parat Fervidus hic dubiis medius Mars errat in armis Stringit hic nivea tela Minerva manu Delius hic Clypeum laterique accommodat ensem Totaque Thespiadum saevit in arma Cohors Nulla prius traxit plures in praelia vates Palma triumphalis palma nec vlla trahet Quaeque suos confert pulchra in certamina vires Praestat officium quaeque Camaena suum Magnaque cum faciant se nil fecisse faâ—entur Maxima sunt meritis inferiora tuis Plura etiam nemo est qui se debere negabit Et majora animo vel magis aequa tuo Nostra vel imprimis quae jam sua rura Thalia Possidet auxiliis auspiciisque tuis Per te ruris opes mihi Mantua laeta ministrat Mantua sacrilegis nuper adempta Getis Hinc tibi serta parant sacrantque aeterna Camaenae Frigoribus nunquam depositura comam A SERMON Preached at the Funerall of the R. R. Father in GOD PATRICKE FORBES Late Lord Bishop of Aberdene In the Cathedrall Church of that Dioces the 9 of Aprill 1635 by ROBERT BARON Doctor and Professor of Divinitie and one of the Ministers of GOD'S Word in the Burgh of ABERDENE REVEL CHAP. xiiij VERS 13. Blessed are the dead which die in the LORD THis Sentence may justlie bee called an Heavenly Sentence and that not onlie in these generall respects for the which other passages of Scripture are so called but also for speciall causes or reasons For it was delivered to Saynct Iohn by a voyce from Heaven It telleth vs that perfect happinesse is not to be found in earth but in Heaven that none may exspect or attayne therevnto but these who liue and die in a League with Heaven and as it were in the armes in the bosome of the King of Heaven and that they can not come to it but by death which is to them Ianua Coeli the Gate of Heaven The LORD furnish vs at this tyme with a competent measure of heavenlie Grace and fill our souls with heavenlie thoughts that this our present exercyse may tende to the glorie of Him that dwelleth in the Heavens and to our benefit who exspect one day to see His glorious His beautifull and louelie Countenance there In this Sentence we haue onlie two things to consider to wit the persons of whom the Spirit of God here speaketh and the blessednesse attributed vnto them The persons who are the subject of this proposition are the godlie who haue departed this lyfe Yee haue a description of them in these words The dead who die in the Lord where by the dead wee must not with Ambrose and Alcazar vnderstand these who are spirituallie or misticallie dead to the world and to sinne neyther will we follow the phantasticall conceit of Aureolus who did vnderstand by the dead here spoken of these who by monastical vowes haue sequestrated themselues from the world and the ordinarie conversation of men But wee must here vnderstand these who are naturallie dead or whose souls are separated froÌ„ their bodies Neither must we limitate the subject of this proposition to those who were dead before S. Iohn heard this voyce in Pathmos as if blessednesse were here ascribed to them only others being excluded who were to die thereafter But the words of this propositioÌ„ must be vnderstood cum ampliatione terminorum as the Summulists call it that is they must be ampliated or extended to al differences of tyme. For the meaning of this sentence is not onlie that the dead who haue alreadie died in the Lord are blessed but also that these who hereafter shall die in the Lord shall by death attayne vnto perfect Happinesse and Blessednesse The description of the persons to whom Blessednesse is here attributed consisteth of a generall part coÌ„mon to all and of a particular part limitating this description to the Elect. To die is common to all it is the way of all the earth To die in the Lord is the way not of all but of some few or the last part of that narrow way which few doe finde And to this is another way opposite which is the way of manie even that broadway which leadeth to destruction in the which all doe walke who are not in Christ. So then if wee consider the generall part or the genus of this description together with the
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
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
amongst the Romanes Plin. calleth it the most notable testimonie of militarie vertue yet was it given for the saving of one How much then was the Crowne to bee esteemed which was called Graminea given for the safetie of the whole Armie Plin. Such a Crowne belongeth to a faythfull Bishop He not onlie saveth his owne soule but the soules of manie They that turne manie to righteousnesse shall shyne as the starres for ever and ever DAN 12.3 What more Divine thing can there bee than to bee a worker with GOD in procuring the salvation of men for whom the Blood of CHRIST was shed Of all Divine Perfections sayeth that olde Wryter that goeth vnder the name of Dionysius the Areopagite it is the most Divine to bee GOD'S Fellow-worker especiallie in so Divine a worke as is the saving of soules What advantageth it a man to gayne the whole vvorlde if hee lose his soule There can bee nothing aequalled to the soule sayeth Chrysostome in the whole world and therefore sayeth hee Though thou wouldest giue huge riches to the poore yet shouldest thou doe more by converting one soule How glorious a thing had it beene for a man to haue beene a worker with GOD in the framing of this worlde But to applie to our purpose the wordes of that same golden mouth GOD giveth a greater honour to Pastors to whom Hee sayeth as it were I haue made Heaven and Earth but I giue thee power to make Earth Heaven I haue made cleare Lightes but make thou more cleare thou canst not make a man but thou mayest make him gracious and acceptable vnto Mee Hence they are sayde to saue IUDE 23. 1. COR. 9.22 1. TIM 4.16 IAM 5.25 Thus yee see that Christian Bishops haue their Crowne and that precious Their outward Crowne though olde can not bee compared vnto it it is but a small resemblance thereof If anie man will strayne the wordes farther and labour to finde the Pope's triple Crowne of Golde heere his travell will bee lost For that is exalted not onlie aboue the Church but also aboue the Crowns of Kinges directlie or indirectlie and the inscription as if that of Christ's Vicar were too base is a Monarch a Spirituall King so Cajet Cathar and Salmer speake sayeth Lorinus Yea and as if this were too small hee is intituled The sole Emperour in the world Neyther stay they heere hee is to his flatterers Vice Deus Omnipotentiae Pontificiae Conservator another God as it were and conserver of the Papall Omnipotencie and in a word Optimum Maximum sempiâ—ernum Numen in terris as Stapleton calleth him This Crowne of our high Priest was onelie the Crowne of Pristhood and no inscription in it but Holinesse to the Lord. Who I pray you gaue the Pope such a crown Christ His owne Kingdome was not of this worlde IOHN 18.36 And all that Hee promised to S. Peter was to giue him the Keyes of the Kingdome of Heaven HEE is nowe indeed crowned with Glorie and Honour but on earth was crowned with Thornes Did saynct Peter weare a Crowne of Golde who sayde truelie Golde and Silver I haue none It is saynct Bernard's argument Though the Churches estate then had beene most prosperous would saynct Peter haue worne such a Crowne who would not haue his head vpwardes vpon the Crosse wherevnto hee was nayled as was the head of his Saviour But Constantine they say gaue this Crowne of Golde and the earthlie power with it vnto Silvester and his successoures This of all Fables the most impudent hath beene long since solidlie confuted Yea more I am perswaded that those holy Fathers and blessed Martyres that first did holde that Sea would not haue accepted of such an offer though it had beene made The Crowne they thought vpon was the Crowne of Martyrdome They thought deeplie vpon Christ His Crowne of Thornes If Godfray of Bulloygâ—e proclaymed King in Hierusalem refused a Golden Crowne because Christ there had worne a Crowne of Thornes what would they haue done By that Crowne of Thornes sayeth Gregorie Nazianzen I haue learned to crowne my selfe with severitie of lyfe So Clemens Alexand sayeth wee ought not to haue so much as a Crowne of Flowres since our Lord was crowned with Thornes What would these and the rest of the holie Fathers say if they did now see the Papall Crowne Yet even they are called to bee witnesses of this earthlie Crowne and Monarchie But wee might wryte vpon their Statues as some did vpon that of Brutus when Caesar vsurped in Rome the lyke superioritie Vtinam viveretis O that you were alyue Yea they liue and by their writs proclayme alowde with ESAI 25.1 Woe to the crowne of pryde They cry to all that haue eares to heare That the Crowne of the greatest Prelate then was this holie Crowne wherein was ingraven HOLINESSE TO THE LORD the inscription which now wee come to And graue vpon it lyke the ingraving of a signet HOLINESSE TO THE LORD HEre is the second part the ingraving vpon this Crowne HOLINESSE TO THE LORD This was not lightlie insert but ingraven EXOD. 39.30 and that with the ingraving of a Signet Scriptura distincta sayeth the Chaldean interpreter that it might bee easilie and clearlie read Iosephus seemeth to thinke that GOD'S NAME was onlie ingraven heere On the same sayeth hee there was as it were a band of Golde on which the NAME of GOD was ingraven So Philo Vnto this Crowne sayeth hee was prefixed a Golden Plate having foure small letters ingraven in it So Hierome also It may bee sayde that they exclude not the ingraving of Holinesse when they mention the ingraving of GOD'S NAME If their wordes admit this exposition it is well but though they would not receaue it yet the wordes of holie Scripture are so cleare that I make no doubt to thinke with others that both this Great NAME of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and HOLINESSâ— also was ingraven Let vs therefore speake shortlie 1. of this Great NAME and 2. of the Holinesse wherevpon chiefelie wee intende to insist The NAME of GOD ingraven here is that GREAT NAME which the Iewes called Secret or Wonderfull IUDG xiij 18 Iosephus speaking of Moses sayeth That GOD declared vnto him His proper Name before vnknowne to men Whereof sayth hee it is not lawfull for mee to speake Philo sayeth that this Name is called INEFFABLE because it is lawfull for them onelie that are purged by wisdome to heare and name it in Divine Service and to none else Greg. Nazianz sayeth that it was in great veneration amongst the Iewes and Ineffable So Theodoret. This Name amongst the Iewes is called Ineffable and they forbid the pronouncing of it So Hierome calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in lyke manner doe others both Greeke and Latine Fathers speake of it But whatsoever bee the pronouncing of it wherevpon
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
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