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
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
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
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
and wherevpon the safetie of them all depended whyle it was safe all these were well but beeing lost they perished If wee consider the Restauration of Man-kynde this will yet appeare more clearlie For in CHRIST IESVS GOD by Himselfe and not by anie created gift sanctifieth the humane nature drawing it aboue all thinges created to Himselfe and substantiallie vniting it into the person of the Sonne of GOD Therfore the Ancients say that by the Deitie it selfe the manhood of CHRIST is velut igne penetrata vnguento delibuta pearced by it as it were with fire and anoynted by it as with oyntment so the Divine nature in this vnion is as it were the ointment the humane nature that which is anointed Whence also is the Name of CHRIST CHRIST sayth Nazianz. became man that Hee by Himselfe might sanctifie men and might bee as it were leaven to the whole lumpe and that vniting them to Himselfe who was condemned Hee might deliver them from damnation beeing made for vs all that wee are except sinne The Sonne of man in respect of whome Hee came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is CHRIST by the DEITIE anoynting Him not by the operation thereof as it did to others but by the presence of it selfe the effect whereof is this that hee who anoynteth is made man and hee that is anoynted is made God Elias Cretenses wryting vpon this place of Nazianz. sayeth that whereas others were sanctified by grace in CHRIST the presence of the DEITIE it selfe was in stead of anoynâ—ing The fullnesse of the Godhead dwelleth in Him and therefore the fullnesse of Holinesse So Hee is Sanctus Sanctorum CHRIST sayeth August Si sacramenta cogites est Sanctus Sanctorum si gregem subditum cogites est Pastor Pastorum si fabricam cogites est fundamentum fundamentorum the Holiest of Holies the Pastor of Pastors and Foundation of Foundations This is an admirable and incomprehensible Holinesse Here kytheth an infinite goodnesse of GOD which hath appoynted such a Fountaine of Puritie and Sanctitie of Man-kynde Of His fullnesse wee all receaue IOHN j. 16 By this One all that are made holie are sanctified as by one all were defiled From Him commeth all Holinesse to the outward Symboles or Sacramentes which Hee hath instituted for vs that are rude led by Sense that by these sensible things Hee might sanctifie vs and by bodilie touching Hee might infuse His Spirit and His giftes in our soules and faculties thereof that thence it may breake out in all our actions and so the whole man and all his lyfe may bee whollie devouted and consecrated to GOD and thereby reduced to Him who is the Supreame good and last ende from whome hee came and in whom for ever hee should rest Hee is blinde that can not perceaue from that which hath beene sayde the necessitie of Holinesse in all If GOD bee of such infinite Puritie and Holinesse in Himselfe in all His works and in all His appoyntmentes towardes vs howe can Hee but requyre Puritie and Holinesse in all them that worship Him LEVIT xj 44.xix.2.xx.7 and 1. PET. 1. Whence this HOLINESSE TO THE LORD was to bee written not in the edge of the peoples garments nor in anie obscure part of the Priest's Vesture but on the head the most eminent part of the bodie and on the fore-head the most conspicuous part of the head that all seeing it in so eminent a place might thinke the care of it their prime duetie No servand can please that Supreame Puritie but hee that is pure None ever pleased Him but by Holinesse none ever displeased Him that was endewed therewith Hee is the Spouse of pure Soules sayeth Nazianz. No wonder that that Fountayne of Holinesse will haue none to serue Him but those that are holie that Author Ende Rule and Example of all Holinesse by whom for whom and according to whose lyknesse all thinges are sanctified both in Heaven and earth Hee hath not commanded vs to imitate His Power nor Wisdome nor height of Majestie but Holinesse Yee shall bee holie for I am holie LEVIT xj 44 To it from aeternitie Hee choosed vs in CHRIST EPHES. 1.4 And this is that which bringeth to the aeternitie of Blisse MATTH v. 8 Blessed are the pure in heart for they shall see GOD. Hee that hath this hope purgeth himselfe that he may be pure as He is pure 1. IOHN iij. 3 Without Holinesse no man shall see Him HEB. xij 14 This is His will 1. THâ—S iv 7 For this ende hath Hee sanctified Tyme ISAI lviij 13. Place MATTH xxiv 15 Persons DEVT. xxxiij 8 For this ende hath Hee given vs His sanctifying WORD Iohn xvij 17 in plentie and His holie Sacramentes Ephes. v. 25 For this ende CHRIST was sanctified Iohn xvij 19 Ephes. v. 27 So wee are most straytlie tyed to Holinesse and Puritie The title of Christians is An holie People ISAI lxij 12 And they shall call them the holie People An holie Temple To signifie this Holinesse and Innocencie Christians at Baptisme were cloathed with a whyte garment The solide prayse of every Christian is Holinesse Hath anie Riches Ioye or Honour and is not Holie woe vnto him hee hath receaved his consolation Luke vj. 24.25 Hee shall mourne and weepe and shall bee abased Is anie learned or eloquent not holie woe to him though hee speake with the tongue of Men and Angels though by the sublimitie of coÌ„templation he should seeme to converse with the glorious Spirites yet shall he be thrust downe to the lowest Hells to vtter Darknesse On the contrarie Is a man poore base vnlearned rude and everie way contemptible Yet if Holie blessed is hee Blessed are the pure in heart for they shall see GOD Matth. v. Howe carefull then should wee be to purge our selues from all vncleannesse of the flesh and of the spirit Howe carefull to eschewe all vncleannesse in thoughtes wordes and actions Otherwayes our soules are hatefull to GOD and become an abomination to that Holie One Alace Where is this HOLINESSE that ought to bee and that may bee so aboundantlie in vs Wee doe not sanctifie the LORD of Hostes neyther is Hee our Dread Wee prophane His Holie and Reverende Name His Holie Day His Holie Word Ezech. xxxiij 32 His Holie Sacrament 1. Cor. xj 29 Yea by our wicked and vncleane lyues by our securitie and obstinate impenitencie wee in a manner count the Blood of the Covenant wherewith we were sanctified an vnholie thing Hebr. x. 29 Is it anie wonder then that the Holie One of Israell is provoked to anger Isai. j. 4 Wee refuse to expresse His Holinesse in our conversations and just therefore is it that Hee manifest it in the deserved revenge of our wicked lyues In that terrible vision Isai. vj. 2.3 the Seraphims cryed Holie Holie Holie agayne and agayne inculcating His Holinesse to proclayme the equitie of His judgement to provoke Him as it were to the inflicting
that which did let or impede the present entrance of the godlie man into his Masters joy to wit his guiltinesse of veniall sinnes is removed by Gods gracious condonation in the verie dissolution of his soule his bodie as our Adversaries affirme And perhaps it is so yea that most learned and judicious Divine Doctor FIELD seemeth to haue beene altogether of this mynde But I dare not peremptorlie affirme anie thing in a matter so secret and hid from our knowledge for perhaps the remission of these veniall sinnes preceedeth the moment of dissolution as I haue alreadie marked onelie I maintaine this conditionall Assertion That if those sinnes bee remitted in the instant of death there is no punishmeÌ„t inflicted for them after death I know they will reâ—ly â—â—at although these sinnes bee pardoned yet the whole punishment due vnto them is reserved and no wayes discharged But this conceat is so fond that it needeth not anie refutation for it is repugnant to the verie nature of Remission and to the ordinarie conception which men haue of it for who would say that the King did pardon a Traytor if hee did inflict vpon him all the punishment due vnto him for his treason as also to that notable proportion which is betwixt our deliverance from sinne and from those miseries which are the consequents thereof For as I observed before the reason wherefore men are not fully delivered in this lyfe from those punishments or miseries which are the consequents of sinne is because they are not fully fred from sinne it selfe But in death as all doe grant the soule of a good man is fully fred from sinne nothing remayneth therein which displeaseth GOD and that which pleaseth GOD to wit inherent righteousnesse is perfect in it Hence wee justlie conclude That as it is fully fred from sinne so also is it from all the consequents of sinne and that in respect nothing remayneth in it which may offende GOD or provoke Him to doe that which Hee is vnwilling to doe I meane to punish This also ought to bee confessed by those Popish Wryters who doe teach concerning Inherent Grace That it is so amiable or louelie a qualitie in the sight of GOD that by it selfe or by its owne naturall force not for anie reference which it hath to CHRIST for whose merits it is infused it maketh GOD to accept those in whom it is found vnto aeternall Lyfe as His Children and Heyres Now if this be the naturall force and efficacie or the connaturall effect as Suarez calleth it of inherent righteousnesse even when it is imperfect or at least when it is conjoyned with originall concupiscence the reliques of vicious acquired habites the rebellious motions of the flesh and manie veniall enormities as they call them vvhat force shall it haue to make GOD to respect to loue to affect tenderlie the soule of a man after death and consequentlie not to torment and punish it when it is fullie fred from all those vicious inclinations and motions I haue showne you at great length and that because of the perverse opinions of our Adversaries That to die in the LORD is common to all the Elect. Nowe I come to that other poynt vvhich I propounded to bee handled anent the same wordes that is to showe you what this phrase To die in the LORD taking it as it is common to all the Godlie importeth All those who take it so agree amongst themselues anent the meaning thereof to wit That it is To die in that happie vnion which wee haue with CHRIST by true Fayth and other Theologicall vertues There bee foure thinges wherein men are sayde to die this bodilie death mentioned in holie Scripture 1. Men die in Adam 2. Men die eyther in prosperitie or adversitie riches or povertie or moyen â—ondition in high honour or in lowe degree in payne or without payne c. 3. Men are sayde to die in their sinnes 4. Men are sayd to die in CHRIST The first of these foure is simplie common to all the children of Adam by naturall propagation The second is disjunctiuelie common to all The third befalleth all who die without CHRIST The fourth appertayneth to them onelie who in in this Text are called blessed Blessed are they that die in the LORD The first hath a diverse manner of signification from the other three For to die in Adam signifieth not onelie the coexistence of a man's beeing in Adam and of his dying but also the meritorious cause of our death to wit That by the sinne of Adam in whom we all sinned and from whom wee bring with vs into this worlde originall corruption wee are all lyable to death As in Adam all die as sayeth the Apostle even so in CHRIST shall all bee made alyue This dying of all in Adam is explayned by the same Apostle else-where By one man sinne entered into the worlde and death by sinne and so death passed vpon all men for that all haue sinned Whereby is evidentlie overthrowne that errour of Pelagius and his followers who falselie denyed Death bodilie to haue beene brought in by Sinne affirming as Augustine relateth That altho Adam had not sinned yet hee had died bodilie death Which Assertion as verie pernicious and haereticall and brought in for denying of originall sinne was justly condemned and anathematized in the second Milevitane Councell The other three beeing vnderstood of bodilie death doe signifie rather the estate wherein a man is found when hee dieth For altho hee who dieth in his sinnes hath in his sinnes the merite of both the first and second death yet when a man is sayde to die in his sinnes is not so much poynted at the cause of his bodilie death beeing now common to all flesh as the miserable and dolefull condition wherin death findeth him and carrieth him away Which before wee explayne let vs speake a word of dying in prosperitie or adversitie c. One dieth sayeth holie IoB in his full strength beeing whollie at ease and quyet his breastes are full of milke and his bones are moystened with marrow And another dieth in the bitternesse of his soule and never eateth with pleasure They shal lye downe alyke in the dust and the worms shall cover them Here are two things to bee observed 1. That men are sayd to die in prosperitie or adversitie onelie in regard of their estate before they bee dead and not in respect of anie condition in and after death for the one so dieth in prosperitie and the other in adversitie temporall as by dying both hee leaveth his prosperitie and hee his adversitie 2. In regard of that transient estate they are made by death both aequall They lye downe alyke in the dust There the wicked cease from troubling and there the wearie bee at rest There the prisoners rest together they heare not the voyce of the oppressour The small and great are there and the servant is
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
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
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
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