A sermon preached in Christs-Church, Dublin, July 16, 1663, at the funeral of the most Reverend Father in God John, late Lord Archbishop of Armagh and primate of all Ireland with a succint narrative of his whole life / by the Right Reverend Father in God Jeremy, Lord Bishop of Down and Connor.

1 Cor. 15. 23.

But every Man in his own order: Christ the first fruits; afterward they that are Christ's at his coming.

THe Condition of Man in this world is so limited and de∣pressed, so relative and im∣perfect, that the best things he does he does weakly, and the best things he hath are imper∣fections in their very constitution. I need not tell how little it is that we know; the greatest indication of this is, That we can never tell how many things we know not: and we may soon span our own Knowledge, but our Ignorance we can never fathom. Our very Will, in which Mankind pretends to be most noble and imperial, is a direct state of imperfection; and our very liberty

of Chusing good and evil is permitted to us, not to make us proud, but to make us humble; for it supposes weakness of Reason and weak∣ness of Love. For if we understood all the degrees of Amability in the Service of God, or if we had such love to God as he deserves, and so perfect a conviction as were fit for his Services, we could no more Deliberate: For Liberty of Will is like the motion of a Mag∣netick Needle toward the North, full of trembling and uncertainty till it were fixed in the beloved Point; it wavers as long as it is free, and is at rest when it can chuse no more. And truly what is the hope of Man? It is indeed the resurrection of the Soul in this world from sorrow and her saddest pressures, and like the Twilight to the Day, and the Harbinger of joy; but still it is but a conju∣gation of Infirmities, and proclaims our pre∣sent calamity, onely because it is uneasie here, it thrusts us forwards toward the light and glories of the Resurrection.

For as a Worm creeping with her belly on the ground, with her portion and share of Adam's curse, lifts up its head to partake a lit∣tle of the blessings of the air, and opens the junctures of her imperfect body, and curles her little rings into knots and combinations,

drawing up her tail to a neighbourhood of the heads pleasure and motion; but still it must return to abide the fate of its own na∣ture, and dwell and sleep upon the dust: So are the hopes of a mortal Man; he opens his eyes and looks upon fine things at distance, and shuts them again with weakness, because they are too glorious to behold; and the Man rejoyces because he hopes fine things are staying for him; but his heart akes, because he knows there are a thousand wayes to fail and miss of those glories; & though he hopes, yet he enjoys not; he longs, but he possesses not, and must be content with his portion of dust; and being a worm and no Man must lie down in this portion, before he can receive the end of his hopes, the Salvation of his Soul in the resurrection of the dead. For as Death is the end of our lives, so is the Resurrection the end of our hopes; and as we die daily, so we daily hope: but Death, which is the end of our life, is the enlargement of our Spi∣rits from hope to certainty, from uncertain fears to certain expectations, from the death of the body to the life of the soul; that is, to partake of the light and life of Christ, to rise to life as he did; for his Resurrection is the beginning of ours: He died for us alone, not

for himself; but he rose again for himself and us too. So that if he did rise, so shall we; the Resurrection shall be universal; good and bad; all shall rise, but not altogether. First Christ, then we that are Christs; and yet there is a third Resurrection, though not spoken of here; but thus it shall be. The dead in Christ shall rise first; that is, next to Christ; and after them the wicked shall rise to condemnation.

So that you see here is the summe of affairs treated of in my Text: Not whether it be lawful to eat a Tortoise or a Mushrome, or to tread with the foot bare upon the ground within the Octaves of Easter. It is not here in∣quired whether Angels be material or imma∣terial; or whether the dwellings of dead In∣fants be within the Air or in the regions of the Earth; the inquiry here is whether we are to be Christians or no? whether we are to live good lives or no? or whether it be permitted to us to live with Lust or Covetousness acted with all the daughters of rapine and ambition? whether there be any such thing as sin, any judicato∣ry for Consciences, any rewards of Piety, any difference of Good and Bad, any rewards after this life? This is the design of these words by proper interpretation: for if Men shall die like Dogs

and sheep, they will certainly live like Wolves and Foxes: but he that believes the Article of the Resurrection, hath entertained the greatest Demonstration in the world, That nothing can make us happy but the Know∣ledge of God, and Conformity to the life and death of the holy Jesus. Here therefore are the great Hinges of all Religion: 1. Christ is already risen from the dead. 2. We also shall rise in Gods time and our order. Christ is the first fruits. But there shall be a full har∣vest of the Resurrection, and all shall rise. My Text speaks onely of the Resurrection of the just, of them that belong to Christ; ex∣plicitely I say of these; and therefore directly of Resurrection to life eternal. But be∣cause he also sayes there shall be an order for every man; and yet every man does not belong to Christ; therefore indirectly also he implies the more universal Resurrection unto judgment. But this shall be the last thing that shall be done; for, according to the Proverb of the Jews, Michael flies but with one wing, and Gabriel with two; God is quick in sending Angels of peace, and they flye apace; but the messengers of wrath come slowly: God is more hasty to glorifie his ser∣vants then to condemn the wicked. And

therefore in the story of Dives and Lazarus we find that the beggar died first; the good man Lazarus was first taken away from his misery to his comfort, and afterwards the rich man died: and as the good many times die first, so all of them rise first, as if it were a matter of haste: And as the mothers breasts swell and shoot and long to give food to her babe; so Gods bowels did yearn over his banish'd children, and he longs to cause them to eat and drink in his Kingdom. And at last the wicked shall rise unto condemna∣tion, for that must be done too; every man in his own order: first Christ, then Christs ser∣vants, and at last Christs enemies. The first of these is the great ground of our faith, the second is the consummation of all our hopes: the first is the foundation of God that stands sure, the second is that superstructure that shall never perish: by the first we believe in God unto righteousness, by the second we live in God unto salvation: But the third, for that also is true & must be consider'd, is the great affright∣ment of all them that live ungodly. But in the whole Christs Resurrection and ours is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a Christian; that as Jesus Christ is the same yesterday and to day, and the same for ever; so may we in Christ, become in the morrow of the Resurrection the same or better then

yesterday in our natural life; the same body and the same soul tied together in the same essential union, with this onely difference, that not Nature but Grace and Glory with an Hermetick seal give us a new signature, where∣by we shall no more be changed, but like unto Christ our head we shall become the same for ever. Of these I shall discourse in order. 1. That Christ, who is the first fruits, is the first in this or∣der: he is already risen from the dead. 2. We shall all take our turns, we shall all die, and as sure as death we shall all rise again. And 3. This very order is effective of the thing it self. That Christ is first risen, is the demonstration and cer∣tainty of ours, for because there is an order in this oeconomy, the first in the kind is the measure of the rest. If Christ be the first fruits, we are the whole vintage, and we shall all die in the order of Nature, and shall rise again in the order of Christ: They that are Christ's, and are found so at his coming, shall partake of his resurrection. But Christ first, then they that are Christ's: that's the order.

1. Christ is the first fruits; he is already risen from the dead. For he alone could not be held by death. Free among the dead.

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Death was Sins eldest daughter, and the Grave-clothes were her first mantle; but Christ was conquerour over both, and came to take that away, and to disarm this. This was a glory fit for the head of mankind, but it was too great and too good to be easily be∣liev'd by incredulous and weak-hearted Man. It was at first doubted of by all that were con∣cerned; but they that saw it had no reason to doubt any longer. But what's that to us who saw it not? Yes, very much. Valde dubi∣tatum est ab illis, ne dubitaretur à nobis, saith S. Au∣gustine. They doubted very much, that by their confirmation we might be established and doubt no more. Mary Magdalene saw him first, and she ran with joy and said she had seen the Lord, and that he was risen from the dead; but they believed her not. After that divers women to∣gether saw him, and they told it, but had no thanks for their pains, and obtain'd no credit among the Disciples. The two Disciples that went to Emaus saw him, talk'd with him, eat with him, and they ran and told it: they told true, but no body believ'd them. Then S. Peter saw him, but he was not yet got into the Chair of the Catholick Church, they did not think him infallible, and so they believ'd him not at all. Five times in one day he appear'd; for after

all this he appear'd to the Eleven; they were indeed transported with joy and wonder, but they would scarce believe their own eyes, and though they saw him they doubted. Well, all this was not enough; he was seen also of Iames, and suffered Thomas to thrust his hand into his side, and appeared to S. Paul, and was seen by five hundred brethren at once. So that there is no capacity of mankind, no time, no place, but had an ocular demon∣stration of his Resurrection. He appeared to Men and Women, to the Clergy and the Laity, to sinners of both sexes; to weak men and to criminals, to doubters and deniers, at home and abroad, in publick and in private, in their houses and their journeys, unexpected and by ap∣pointment, betimes in the morning and late at night, to them in conjunction and to them in dispersion, when they did look for him and when they did not; he appeared upon earth to many, and to S. Paul and S. Stephen from hea∣ven. So that we can require no greater testimony then all these are able to give us, and they saw for themselves and for us too, that the Faith and certainty of the Resurrection of Iesus might be conveyed to all that shall die and follow Christ in their own order.

Now this being matter of fact, cannot be

suppos'd infinite, but limited to time and place, and therefore to be prov'd by them who at that time were upon the place; good men and true, simple and yet losers by the bargain, many and united, confident and constant, preaching it all their life, and stout∣ly maintaining it at their death. Men that would not deceive others, and Men that could not be deceiv'd themselves in a matter so notorious and so prov'd, and so seen: and if this be not suffici∣ent credibility in a matter of Fact as this was, then we can have no story credibly transmitted to us, no Records kept, no Acts of Courts, no narratives of the dayes of old, no traditions of our Fa∣thers, no memorials of them in the third ge∣neration. Nay, if from these we have not sufficient causes and arguments of Faith, how shall we be able to know the will of Heaven upon Earth? unless God do not only tell it once, but alwayes, and not only alwayes to some Men, but al∣wayes to all Men: for if some Men must be∣lieve others, they can never do it in any thing more reasonably than in this; and if we may not trust them in this, then without a perpe∣tual miracle, no Man could have Faith: for Faith could never come by hearing; by nothing but by seeing. But if there be any use of History, any Faith in Men, any honesty in manners,

any truth in humane entercourse; if there be any use of Apostles or Teachers, of Em∣bassadors, or Letters, of ears or hearing; if there be any such thing as the Grace of Faith, that is less than demonstration or intuition, then we may be as sure that Christ the first Fruits is already risen, as all these credibili∣ties can make us. But let us take heed; as God hates a lie, so he hates incredulity; an obstinate, a foolish and pertinacious understanding. What we do every minute of our lives in matters of title and great concernment, if we refuse to do it in Religion, which yet is to be conducted as all humane affairs are, by humane instru∣ments and arguments of perswasion proper to the nature of the thing, it is an obstinacy as cross to humane reason, as it is to Divine Faith.

But this Article was so clearly prov'd, that presently it came to pass that Men were no longer asham'd of the Cross, but it was worn upon breasts, printed in the air, drawn upon foreheads, carried upon Banners, put upon crowns Imperial, presently it came to pass that the Religion of the despised Jesus did infinitely prevail: a Religion that taught Men to be meek and humble, apt to receive injuries, but unapt to do any; a Religion

that gave countenance to the poor and piti∣ful, in a time when riches were ador'd, and ambition and pleasure had possessed the heart of all Mankind; a Religion that would change the face of things, and the hearts of Men, and break vile habits into gentleness and counsel; that such a Religion, in such a time by the Sermons and Conduct of Fisher∣men, Men of mean breeding and illiberal Arts, should so speedily triumph over the Philosophy of the World, and the arguments of the subtil, and the Sermons of the Elo∣quent; the Power of Princes and the Inte∣rests of States, the inclinations of Nature, and the blindness of zeal, the force of custom, and the sollicitation of passions, the pleasures of sin and the busie Arts of the Devil; that is, against Wit and Power, Superstition and Wilfulness, Fame and Money, Nature and Empire, which are all the causes in this World that can make a thing impossible; this, this is to be ascrib'd to the power of God, and is the great demonstration of the Resurrecti∣on of Jesus. Every thing was an Argument for it, and improv'd it; no Objection could hinder it, no Enemies destroy it; whatso∣ever was for them, it made the Religion to in∣crease; whatsoever was against them, made

it to increase; Sun-shine and Storms, Fair Weather or Foul, it was all one as to the event of things: for they were instruments in the hands of God, who could make what himself should chuse to be the product of any cause; So that if the Christians had peace, they went abroad and brought in Converts; if they had no peace, but persecution; the Converts came in to them. In prosperity they allur'd and intic'd the World by the beauty of holi∣ness; in affliction and trouble they amaz'd all men with the splendour of their Innocence, and the glories of their patience; and quick∣ly it was that the World became Disciple to the glorious Nazarene, and men could no longer doubt of the Resurrection of Jesus, when it became so demonstrated by the cer∣tainty of them that saw it, and the courage of them that died for it, and the multitude of them that believ'd it; who by their Sermons, and their Actions, by their publick Offices and Discourses, by Festivals and Eucharists, by Arguments of Experience and Sense, by Rea∣son and Religion, by perswading rational Men, and establishing believing Christians, by their living in the obedience of Jesus, and dying for the testimony of Jesus, have greatly advanc'd his Kingdom, and his Power, and

his Glory, into which he entred after his Re∣surrection from the dead. For he is the first fruits; and if we hope to rise through him, we must confess that himself is first risen from the dead. That's the first particular.

2. There is an order for us also. We also shall rise again.

Combustúsque senex tumulo procedit adultus, Consumens dat membra rogus;—

The ashes of old Camillus shall stand up sprite∣ly from his Urne; and the Funeral fires shall produce a new warmth to the dead bones of all those who died under the arms of all the Enemies of the Roman greatness. This is a less wonder than the former: for admonetur omnis aetas jam fieri posse quod aliquando factum est. If it was done once, it may be done again; for since it could never have been done, but by a power that is infinite, that infinite must also be eternal and indefici∣ent. By the same Almighty power which restor'd life to the dead body of our living Lord, we may all be restor'd to a new life in the Resurrection of the dead.

When Man was not, what power, what causes made him to be? whatsoever it was, it did then as great a work as to raise his body to the same being again; and because we

know not the method of Natures secret chan∣ges, and how we can be fashioned beneath in secreto terrae, and cannot handle and discern the possibilities and seminal powers in the ashes of dissolved bones, must our ignorance in Philosophy be put in balance against the Articles of Religion, the hopes of Mankind, the Faith of Nations and the truth of God? and are our Opinions of the power of God so low, that our understanding must be his mea∣sure; and he shall be confessed to do nothing, unless it be made plain in our Philosophy? Certainly we have a low Opinion of God un∣less we believe he can do more things then we can understand. But let us hear S. Paul's demonstration: If the Corn dies and lives again; if it layes its body down, suffers alte∣ration, dissolution and death, but at the spring rises again in the verdure of a leaf, in the fulness of the ear, in the kidneys of wheat; if it proceeds from little to great, from na∣kedness to ornament, from emptiness to plen∣ty, from unity to multitude, from death to life: be a Sadducee no more, shame not thy understanding, and reproch not the weakness of thy Faith, by thinking that Corn can be restor'd to life and Man cannot; especially since in every creature the obediential capa∣city

is infinite, and cannot admit degrees; for every Creature can be any thing under the power of God, which cannot be less than in∣finite.

But we find no obscure foot-steps of this mystery even amongst the Heathens. Pliny reports that Appion the Grammarian by the use of the plant Osiris call'd Homer from his grave; and in Valerius Maximus we find that AElius Tubero return'd to life when he was seated in his Funeral pile; and in Plutarch, that Soleus after three dayes burial did live, and in Valerius that AEris Pamphilius did so af∣ter ten dayes. And it was so commonly be∣liev'd, that Glaucus who was choked in a ves∣sel of honey did rise again, that it grew to a Proverb; Glaucus poto melle resurrexit; Glaucus having tasted honey, died and liv'd again. I pretend not to believe these stories true; but from these instances it may be concluded that they believ'd it possible that there should be a Resurrection from the dead; and natural reason, and their Philosophy did not wholly destroy their hopes and expectation to have a portion in this Article.

For God knowing that the great hopes of Man, that the biggest endearment of Reli∣gion, the sanction of private Justice, the

band of Piety and holy Courage, does wholly de∣rive from the Article of the Resurrection, was plea∣sed not onely to make it credible, but easie and familiar to us; and we so converse every night with the Image of death, that every morning we find an argument of the Resur∣rection. Sleep and Death have but one mother, and they have one name in common.

Soles occidere & redire possunt, Nobis cum semel occidit lux brevis, Nox est perpetua una dormienda.

Catul.

Charnel-houses are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cemeteries or sleeping-places, and they that die are fallen asleep, and the Resurrection is but an awa∣kening and standing up from sleep: but in sleep our Senses are as fast bound by Nature; as our Joynts are by the grave-clothes; and unless an Angel of God awaken us every morning, we must confess our selves as unable to converse with Men, as we now are afraid to die and to converse with Spirits. But however Death it self is no more; it is but darkness and a shadow, a rest and a forgetfulness. What is there more in death? what is there less in sleep? For do we not see by experience that nothing of equal loudness does awaken us sooner then a Mans voice, especially if he be call'd by name? and thus also it shall be in the Resurrection. We

shall be awakened by the voice of a Man, and he that call'd Lazarus by name from his grave, shall also call us: for although S.Paul affirms,* 1.2 that the trumpet shall sound, and there shall be the voice of an Archangel; yet this is not a word of Nature, but of Office and Mini∣stry: Christ himself is that Archangel, and he shall descend with a mighty shout,* 1.3 (saith the Apostle) and all that are in the grave shall hear his voice, saith S. John: So that we shall be awakened by the voice of a Man, because we are onely fallen asleep by the decree of God; and when the Cock and the Lark call us up to prayer and labour, the first thing we see is an argument of our Resurrection from the dead. And when we consider what the Greek Church reports, That amongst them the bodies of those that die Excommunicate will not return to dust till the Censure be ta∣ken off; we may with a little faith and rea∣son believe, that the same power that keeps them from their natural Dissolution, can re∣call them to life and union. I will not now insist upon the story of the Rising Bones seen every year in Egypt, nor the pretences of the Chymists, that they from the ashes of Flow∣ers can re-produce from the same materials the same beauties in colour and figure; for

he that proves a certain Truth from an un∣certain Argument, is like him that wears a Wooden leg when he hath two sound legs al∣ready; it hinders his going, but helps him not: The Truth of God stands not in need of such supporters, Nature alone is a suffici∣ent preacher:

Quae nunc herba fuit, lignum jacet, herba futura,* 1.4 Aeriae nudantur aves cum penna vetusta, Et nova subvestit reparatas pluma volucres.

Night and Day, the Sun returning to the same point of East, every change of Species in the same matter, Generation and Corrup∣tion, the Eagle renewing her youth and the Snake her skin, the Silk-worm and the Swal∣lows the care of posterity and the care of an immortal name, Winter and Summer, the Fall and Spring, the Old Testament and the New, the words of Job, and the Visions of the Prophets, the prayer of Ezekiel for the re∣surrection of the men of Ephraim, and the return of Jonas from the Whales belly, the histories of the Jews and the Narratives of Christians, the Faith of Believers and the Philosophy of the reasonable; all joyn in the verification of this Mystery. And amongst these heaps it is not of the least consideration that there was never any good man, who having been taught this Ar∣ticle,

but if he serv'd God, he also relied up∣on this. If he believ'd God, he believ'd this; and therefore S. Paul sayes that they who were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they who had no hope (meaning of the Resur∣rection) were also Atheists, and without God in the world. And it is remarkable what S. Augustine observes, That when the World saw the righteous Abel destroyed, and that the mur∣derer out-liv'd his crime, and built up a nu∣merous family, and grew mighty upon Earth, they neglected the Service of God up∣on that account, till God in pity of their pre∣judice and foolish arguings took Enoch up to heaven to recover them from their impieties, by shewing them that their bodies and souls should be rewarded for ever in an eternal union. But Christ the first fruits is gone before, and him∣self did promise that when himself was lifted up he would draw all men after him. Every man in his own order; first Christ, then they that are Christ's at his coming. And so I have done with the second Particular, not Christ onely, but we also shall rise in Gods time and our order.

But concerning this order I must speak a word or two, not only for the fuller handling the Text, but because it will be matter of ap∣plication

of what hath been already spoken of the Article of the Resurrection.

3. First Christ and then we. And we therefore because Christ is already risen. But you must remember, that the Resurrection and Exaltation of Christ was the reward of his perfect obedience and purest holiness; and he cal∣ling us to an imitation of the same obedience, and the same perfect holiness, prepares a way for us to the same Resurrection. If we by holiness become the Sons of God as Christ was, we shall also as he was become the Sons of God in the Resurrection: But upon no o∣ther terms. So said our blessed Lord him∣self: Ye which have followed me in the regeneration,* 1.5 when the Son of Man shall sit on the throne of his glory, ye also shall sit upon thrones judging the tribes of Israel. For as it was with Christ the first fruits, so it shall be with all Christians in their own order: as with the Head, so it shall be with the Members. He was the Son of God by love and obedience, and then became the Son of God by Resurrection from the dead to life Eternal, and so shall we; but we cannot be so in any other way. To them that are Christ's, and to none else shall this be given. For we must know that God hath sent Christ into the World to be a great

example and demonstration of the Oeco∣nomy and Dispensation of Eternal life. As God brought Christ to glory, so he will bring us, but by no other method. He first obeyed the will of God, and patiently suffer∣ed the will of God; he died, and rose again, and entered into glory; and so must we. Thus Christ is made Via, Veritas, & Vita, the Way, the Truth, and the Life; that is, the true way to Eternal life: He first trode this Wine-press, and we must insist in the same steps, or we shall never partake of this bles∣sed Resurrection. He was made the Son of God in a most glorious manner, and we by him, by his merit, and by his grace, and by his example: but other then this there is no way of Salvation for us. That's the first and great effect of this glorious order.

4. But there is one thing more in it yet, Every Man in his own order. First Christ, and then they that are Christ's. But what shall be∣come of them that are not Christ's? why there is an order for them too. First, they that are Christ's; and then they that are not his. * 1.6Blessed and holy is he that hath his part in the first resurrection. There is a first and a second Re∣surrection even after this life. The dead in Christ shall rise first. Now blessed are they that

have their portion here; for upon these the se∣cond death shall have no power. As for the recal∣ling* 1.7 the wicked from their graves, it is no otherwise in the sense of the Spirit to be called a Resurrection, then taking a Criminal from the Prison to the Bar is a giving of liberty. When poor Attilius Aviola had been seized on by an Apoplexy, his friends supposing him dead carried him to his Funeral pile; but when the fire began to approch, and the heat to warm the body, he reviv'd, and seeing himself incircled with Funeral flames, call'd out aloud to his friends to rescue, not the dead, but the living Aviola from that horrid bur∣ning. But it could not be. He onely was restor'd from his sickness to fall into death, and from his dull disease to a sharp and intolerable torment. Just so shall the wicked live again; they shall receive their souls, that they may be a portion for Devils; they shall receive their bodies, that they may feel the everlasting burning; they shall see Christ, that they may look on him whom they have pierced; and they shall hear the voice of God passing upon them the into∣lerable sentence; they shall come from their graves, that they may go into hell; and live again, that they may die for ever. So have we seen a poor condemned Criminal, the

weight of whose sorrows sitting heavily up∣on his soul hath benummed him into a deep sleep, till he hath forgotten his grones, and laid aside his deep sighings; but on a sudden comes the messenger of death, and unbinds the Poppy garland, scatters the heavy cloud that incircled his miserable head, and makes him return to acts of life, that he may quick∣ly descend into death and be no more. So is every sinner that lies down in shame, and makes his grave with the wicked; he shall indeed rise again, and be called upon by the voice of the Archangel, but then he shall de∣scend into sorrows greater then the reason and the patience of a man, weeping and shrieking louder then the grones of the miserable chil∣dren in the Valley of Hinnon.

These indeed are sad stories, but true as the voice of God and the Sermons of the holy Jesus. They are Gods words and Gods de∣crees; and I wish that all who profess the belief of these, would consider sadly what they mean. If ye believe the Article of the Resurrection, then you know that in your body you shall receive what you did in the body, whether it be good or bad. It matters not now very much whether our bodies be beauteous or deformed; for if we glorifie God

in our bodies, God shall make our bodies glo∣rious. It matters not much whether we live in ease and pleasure, or eat nothing but bitter herbs: the body that lies in dust and ashes, that goes stooping and feeble, that lodges at the foot of the Cross and dwells in disci∣pline, shall be feasted at the eternal supper of the Lamb. And ever remember this, that beast∣ly pleasures, and lying lips, and a deceitful tongue, and a heart that sendeth forth proud things, are no good dispositions to a bles∣sed Resurrection.

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It is not good that in the body we live a life of Dissolution, for that's no good harmo∣ny with that purpose of glory which God de∣signs the body.

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said Phocyllides; for we hope that from our beds of darkness we shall rise into Regi∣ons of light, and shall become like unto God. They shall partake of a Resurrection to life and what this can infer is very obvious. For i•• it be so hard to believe a Resurrection from one death, let us not be dead in trespasses and

sins, for a Resurrection from two deaths will be harder to be believ'd, and harder to be effected. But if any of you have lost the life of Grace, and so forfeited all your title to a life of Glory, betake your selves to an early and an entire piety, that when by this first Resurrection you have made this way plain before your face, you may with confidence expect a happy Resurrection from your graves. For if it be possible that the spirit, when it is dead in sin, can arise to a life of righteousness; much more it is easie to sup∣pose that the body after death is capable of be∣ing restor'd again. And this is a consequent of S. Pauls argument,* 1.8 If when ye were enemies ye were reconciled by his death, much more being recon∣ciled we shall be saved by his life; plainly decla∣ring that it is a harder and more wonderful thing for a wicked man to become the friend of God, then for one that is so, to be carried up to heaven and partake of his glory. The first Resurrection is certainly the greater mi∣racle: But he that hath risen once, may rise again; and this is as sure as that he that dies once, may die again, and die for ever. But he who partakes of the death of Christ by Mortification, and of his Resurrection by holiness of life and a holy Faith, shall, accor∣ding

to the expression of the Prophet Isaiah, Enter into his chamber of death; when Nature* 1.9 and Gods decree shall shut the doors upon him, and there he shall be hidden for a little moment: But then shall they that dwell in dust awake and sing, with Christs dead body shall they arise: all shall rise, but every man in his own order; Christ the first fruits, then they that are Christs at his coming. Amen.

I have now done with my Meditation of the Resurrection; but we have a new and a sadder subject to consider: It is glorious and brave when a Christian contemplates those glories which stand at the foot of the Ac∣count of all God's Servants; but when we consider, that before all or any thing of this happens every Christian must ••wice exuere hominem, put off the Old man, and then lie down in dust and the dishonours of the Grave, it is Vinum Myrrhatum, there is Myrrhe put into our Wine; it is wholsom, but it will allay all our pleasures of that glorious ex∣pectation. But no man can escape it. Af∣ter that the Great Cyrus had rul'd long in a mighty Empire; yet there came a Message from Heaven, not so sad it may be, yet as de∣cretory as the Hand-writing on the wall that

arrested his Successor Darius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prepare thy self, O Cyrus, and then go unto the Gods; he laid aside his Tiar and his beauteous Diadem, and cover'd his face with a cloth, and in a single Linen laid his honour'd head in a poor humble Grave; and none of us all can avoid this sen∣tence. For if Wit and Learning, great Fame and great Experience, if wise Notices of things, and an honourable Fortune, if Cou∣rage and Skill, if Prelacy and an honourable Age, if any thing that could give Greatness and Immunity to a wise and prudent man, could have been put in bar against a sad day, and have gone for good plea, this sad Scene of Sorrows had not been the entertainment of this Assembly. But tell me, where are those great Masters, who while they liv'd flourish'd in their studies? Iam eorum praeben∣das alii possident, & nescio utrum de iis cogitant; Other men have got their Prebends and their Dignities, and who knows whether ever they remember them or no? While they liv'd they seem'd nothing, when they are dead, every man for a while speaks of them what they please, and afterwards they are as if they had not been. But the piety of the Christian Church hath made some little pro∣vision

towards an artificial Immortality for brave and worthy persons; and the Friend∣ships, which our dead contracted while they were alive, require us to continue a fair me∣mory as long as we can; but they expire in monethly minds, or at most in a saint and de∣clining Anniversary;

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And we have great reason so to do in this pre∣sent sad accident of the death of our late most Reverend Primate, whose death the Church of Ireland hath very great reason to deplore; and we have great obligation to remember his very many worthy Deeds done for this poor afflicted and despised Church. S. Paul made an excellent Funeral Oration, as it were instituting a Feast of All Saints, Who all died having obtained a good report; and that excellent Preacher in the 11. chap. of the Hebrews made a Sermon of their Commemoration. For since good men, while they are alive, have their conversation in Heaven; when they are in Heaven 'tis also fit that they should in their good names live upon Earth. And as their great Examples are an excellent Ser∣mon to the living, and the praising them

when Envy and Flattery can have no Interest to interpose, as it is the best and most vigo∣rous Sermon and Incentive to great things; so to conceal what good God hath wrought by them, is great unthankfulness to God and to good men.

When Dorcas died the Apostle came to see the dead Corps, and the friends of the decea∣sed expressed their grief and their love by shewing the Coats that she, whilest she li∣ved, wrought with her own hands. She was a good Needle-woman and a good Hus∣wife, and did good to Mankind in her little way, and that it self ought not to be forgot∣ten, and the Apostle himself was not displea∣sed with their little Sermons, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the women made upon that sad interview. But if we may have the same liberty to record the worthy things of this our most venerable Father and Brother, and if there remains no more of that Envy which usually obscures the splendour of living He∣ro's, if you can with your charitable though weeping eyes behold the great gifts of God with which he adorned this great Prelate, and not object the failings of Humanity to the participation of the Graces of the Spi∣rit, or think that Gods gifts are the lesse

because they are born in Earthen Vessels, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for all men bear Mortality about them, and the Cabinet is not beauteous as the Diamond that shines within its bosom; then we may without in∣terruption pay this duty to Piety, and Friend∣ship, and Thankfulness, and deplore our sad loss by telling a true and sad story of this great man, whom God hath lately taken from our eyes.

He was bred in Cambridge in Sidney-college under Mr. Hulet, a grave and a worthy man, and he shewed himself not onely a fruitful Plant by his great progress in his Studies, but made him another return of gratitude, taking care to provide a good Imployment for him in Ireland, where he then began to be greatly interested. It was spoken as an honour to Augustus Caesar, that he gave his Tutor an ho∣nourable Funeral; and Marcus Antoninus erect∣ed a Statue unto his; and Gratian the Empe∣rour made his Master Ausonius to be Consul: And our worthy Primate, knowing the Obli∣gation which they pass upon us, who do Obstetricari gravidae animae, help the parturient Soul to bring forth fruits according to its se∣minal powers, was careful not onely to re∣ward the industry of such persons so useful to

the Church in the cultivating infantes palma∣rum, young Plants, whose joynts are to be stretch'd and made streight; but to demon∣strate that his Scholar knew how to value Learning, when he knew so well how to re∣ward the Teacher.

Having pass'd the course of his studies in the University, and done his Exercise with that Applause which is usually the reward of pregnant Wits and hard study, he was re∣mov'd into York-shire; where first in the City of York he was an assiduous Preacher, but by the disposition of the Divine Providence he happened to be engaged at North-Alerton in Disputation with three pragmatical Romish Priests of the Jesuits Order, whom he so much worsted in the Conference, and so shamefully disadvantaged by the evidence of Truth, represented wisely and learnedly, that the famous Primate of York, Archbishop Matthews, a learned and an excellent Prelate, and a most worthy Preacher, hearing of that Triumph, sent for him and made him his Chaplain; in whose service he continued till the death of the Primate, but in that time had given so much testimony of his great Dexterity in the Conduct of Ecclesiastical and Civil Affairs, that he grew dear to his Ma∣ster.

In that Imployment he was made Pre∣bendary of York, and then of Rippon; the Dean of which Church having made him his Sub∣Dean, he managed the affairs of that Church so well, that he soon acquir'd a greater fame, and entered into the possession of many hearts, and admiration to those many more that knew him. There and at his Parsonage he continued long to do the duty of a learned and good Preacher, and by his Wisdom, Elo∣quence and Deportment, so gain'd the affe∣ctions of the Nobility, Gentry and Com∣mons of that Countrey, that as at his return thither upon the blessed Restauration of His most Sacred Majesty he knew himself ob∣lig'd enough, and was so kind as to give them a Visit; so they by their coming in great numbers to meet him, their joyful Reception of him, their great Caressing of him when he was there, their forward hopes to enjoy him as their Bishop, their trouble at his Depar∣ture, their unwillingness to let him go away, gave signal testimonies that they were wise and kind enough to understand and value his great worth.

But while he lived there he was like a Dia∣mond in the dust, (or Lucius Quinctius at the plough) his low Fortune covered a most

valuable person, till he became observ'd by Sir Thomas Wentworth Lord President of York, whom we all knew for his great Excellencies, and his great but glorious Misfortunes. This rare person espied the great abilities of Do∣ctor Bramhall, and made him his Chaplain, and brought him into Ireland as one whom he believ'd would prove the most fit instrument to serve in that design, which for two years before his arrival here he had greatly medita∣ted and resolved, the Reformation of Religion and the Reparation of the broken Fortunes of the Church: The Complaints were many, the Abuses great, the Causes of the Church vastly numerous, but as fast as they were brought in, so fast they were by the Lord Deputy referred back to Dr. Bramhall, who by his indefatigable Pains, great Sagacity, perpetual Watchfulness, daily and hourly Consultations, reduc'd things to a more tole∣rable condition then they had been left in by the Schismatical principles of some, and the unjust Prepossessions of others, form any years before. For at the Reformation the Popish Bishops and Priests seemed to conform, and did so, that keeping their Bishopricks they might enrich their Kindred and dilapidate the Revenues of the Church; which by pre∣tended

Offices, false Informations, Fee-farms at contemptible Rents, and ungodly Aliena∣tions, were made low as Poverty it self, and unfit to minister to the needs of them that serv'd the Altar, or the noblest purposes of Religion. For Hospitality decayed, and the Bishops were easie to be oppressed by those that would; and they complained, but for a long time had no helper, till God raised up that glorious Instrument the Earl of Strafford, who brought over with him as great affecti∣ons to the Church and to all publick Inter∣ests, and as admirable Abilities, as ever be∣fore his time did invest and adorn any of the Kings Vicegerents: and God fitted his hand with an Instrument good as his skill was great. For the first Specimen of his Abilities and Diligence in recovery of some lost Tithes being represented to His late Majesty of bles∣sed and glorious memory, it pleased His Ma∣jesty upon the death of Bishop Downham to advance the Doctor to the Bishoprick of D••r••y; which he not onely adorned with an excellent spirit and a wise Government, but did more then double the Revenue, not by taking any thing from them to whom it was due, but by resuming something of the Churches Patrimony, which by

undue means was detained in unfitting hands.

But his care was beyond his Diocese, and his zele broke out to warm all his Brethren; and though by reason of the Favour and Pie∣ty of King Iames the escheated Counties were well provided for their Tithes, yet the Bi∣shopricks were not so well till the Primate, then Bishop of Derry, by the favour of the Lord Lieutenant and his own incessant and assiduous labour and wise conduct, brought in divers Impropriations, cancell'd many unjust Alienations, and did restore them to a condition much more tolerable; I say much more tolerable; for though he rais'd them above contempt, yet they were not near to envy; but he knew there could not in all times be wanting too many that envied to the Church every degree of prosperity: so Iudas did to Christ the expence of Oyntment, and so Dyonisius told the Priest, when himself stole the golden Cloak from Apollo, and gave him one of Arcadian home-spun, that it was warmer for him in Winter and cooler in Summer. And forever, since the Church by God's blessing and the favour of Religious Kings and Princes, and Pious Nobility, hath been endowed with fair Revenues; inimicus

homo, the Enemy hath not been wanting by pretences of Religion to take away God's portion from the Church, as if his Word were intended as an instrument to rob his Houses. But when the Israelites were gover∣ned by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and God was their King, and Moses his Lieutenant, and things were of his management, he was pleas'd by ma∣king great Provisions for them that mini∣stred in the service of the Tabernacle to con∣sign this truth for ever, That Men, as they love God, at the same rate are to make provi∣sions for his Priests. For when himself did it, he not only gave the 48. Cities, with a mile of Glebe round about their City every way, and yet the whole Country was but 140. miles long, or thereabouts, from Dan to Beer∣sheba; but besides this they had the tithe of all increase, the first fruits, offerings, vows, redemptions, and in short, they had 24. sorts of Dues, as Buxtorf relates; and all this either brought to the Barn home to them without trouble, or else, as the nature of the thing required, brought to the Temple; the first to make it more profitable, and the se∣cond to declare that they received it not from the People but from God, not the Peoples kindness but the Lords inheritance; inso∣much

that this small Tribe of Levi, which was not the 40th. part of the People,* 1.10 as the Scripture computes them, had a Revenue al∣most treble to any of the largest of the Tribes. I will not insist on what Villalpandus observes,* 1.11 it may easily be read in the 45. of Ezekiel con∣cerning that portion which God reserves for himself and his service, but whatsoever it be this I shall say, that it is confessedly a Prophe∣cy of the Gospel;* 1.12 but this I adde, that they had as little to do, and much less than a Christian Priest, and yet in all the 24. cour∣ses the poorest Priest amongst them might be esteemed a Rich man. I speak not this to up∣braid any man or any thing but Sacrilege and Murmur, nor to any other end but to represent upon what great and Religious grounds the then Bishop of Derry did with so much care and assiduous labour endeavour to restore the Church of Ireland to that splendor and fulness; which as it is much conducing to the honour of God and of Religion, God himself being the Judge, so it is much more necessary for you than it is for us, and so this wise Prelate rarely well understood it; and having the same advantage and blessing as we now have, a Gracious King, and a Lieute∣nant Patron of Religion, and the Church, he

improv'd the deposita pietatis, as Origen calls them, the Gages of Piety,* 1.13 which the Religi∣on of the ancient Princes and Nobles of this Kingdom had bountifully given to such a comfortable competency, that though there be place left for present and future Piety to inlarge it self, yet no man hath reason to be discourag'd in his duty; insomuch that as I have heard from a most worthy hand, that at his going into England he gave account to the Archbishop of Canterbury of 30000 l. a year, in the recovery of which he was greatly and principally instrumental. But the goods of this World are called waters by Solomon. Stollen waters are sweet, and they are too unstable to be stopt: some of these waters did run back from their proper chanel, and re∣turn to another course than God and the Laws intended, yet his labours and pious Counsels were not the less acceptable to God and good men, and therefore by a thankful and honourable recognition the Convocati∣on of the Church of Ireland hath transmitted in Record to posterity their deep resentment of his singular services and great abilities in this whole affair. And this honour will for ever remain to that Bishop of Derry; he had a Zerubbabel who repair'd the Temple and

restor'd its beauty, but he was the Ioshuah, the High-priest, who under him ministred this blessing to the Congregations of the Lord.

But his care was not determin'd in the ex∣teriour part onely, and Accessaries of Reli∣gion; he was careful, and he was prosperous in it, to reduce that Divine and excellent Ser∣vice of our Church to publick and constant Exercise, to Unity and Devotion; and to cause the Articles of the Church of England to be accepted as the Rule of publick confessions and perswasions here, that they and we might be Populus unius labii, of one heart and one lip, building up our hopes of heaven on a most holy Faith; and taking away that Shibboleth which made this Church lisp too undecently, or rather in some little degree to speak the speech of Ashdod, and not the language of Canaan; and the excellent and wise pains he took in this particular no man can deho∣nestate or reproch, but he that is not wil∣ling to confess that the Church of England is the best Reformed Church in the world. But when the brave Roman Infantry under the Conduct of Manlius ascended up to the Capitol to defend Religion and their Altars from the fury of the Gauls, they all pray'd to God, Us quemadmodum ipsi ad defendendum

templum ejus concurrissent, ita ille virtutem e••∣rum numine suo tueretur: That as they came to defend his Temple by their Arms, so he would defend their Persons and that Cause with his Power and Divinity. And this excellent man in the Cause of Religion found the like blessing which they prayed for; God by the prosperity of his labours and a blessed effect gave testimony not one∣ly of the Piety and Wisdom of his purpo∣ses, but that he loves to bless a wise Instru∣ment when it is vigorously imployed in a wise and religious labour. He overcame the difficulty in defiance of all such pretences as were made even from Religion it self to ob∣struct the better procedure of real and mate∣rial Religion.

These were great things and matter of great envy, and like the fiery eruptions of Ve∣suvius might with the very ashes of Consump∣tion have buried another man. At first in∣deed, as his blessed Master the most holy Je∣sus had, so he also had his Annum acceptabi∣lem. At first the product was nothing but great admiration at his stupendious parts, and wonder at his mighty diligence and observa∣tion of his unusual zele in so good and great things; but this quickly pass'd into the na∣tural

daughters of Envy, Suspicion and De∣traction, the spirit of Obloquy and Slander. His zele for recovery of the Church-revenues was call'd Oppression and Rapine, Covetous∣ness and Injustice; his care of reducing Re∣ligion to wise and justifiable principles was called Popery and Arminianism, and I know not what names, which signifie what the Au∣thors are pleased to mean, and the People to conster and to hate. The intermedial pro∣sperity of his Person and Fortune, which he had as an Earnest of a greater reward to so well-meant labours, was suppos'd to be the production of Illiberal Arts and ways of get∣ting; and the necessary refreshment of his wearied spirits, which did not alwayes sup∣ply all his needs, and were sometimes less then the permissions even of prudent charity, they call'd Intemperance: Dederunt enim ma∣lum M••telli Naevio poetae; their own surmises were the Bills of Accusation, and the splen∣dour of his great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Doing of good works, was the great probation of all their Calumnies. But if Envy be the accuser, what can be the defences of Innocence?

Saucior invidiae morsu, quaerenda medela est, Dic quibus in terris sentiet aeger opem?

Our B.S. knowing the unsatisfiable angers of men if their Money or Estates were medled with, refus'd to divide an Inheritance amongst Brethren; it was not to be imagin'd that this great person (invested, as all his Brethren were, with the infirmities of Mortality, and yet imployed in dividing and recovering and apportioning of Lands) should be able to bear all that reproch which Jealousie and Suspicion, and malicious Envy, could invent against him. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said Sophocles: And so did he; the Affright∣ments brought to his great Fame and Repu∣tation made him to walk more warily, and do justly, and act prudently, and conduct his affairs by the measures of Laws, as far as he understood, and indeed that was a very great way: but there was Aperta justitia, Clau∣sa manus, Justice was open, but his Hand was shut; and though every Slanderer could tell a story, yet none could prove that ever he re∣ceived a Bribe to blind his eyes to the value of a Pair of Gloves. It was his own Expres∣sion, when he gave glory to God who had preserv'd him innocent. But because every mans Cause is right in his own eyes, it was hard for him so to acquit himself, that in the Intriques of Law and difficult Cases some of

his Enemies should not seem (when they were heard alone) to speak reason against him. But see the greatness of Truth and Prudence, and how greatly God stood with him. When the numerous Armies of vexed people,

Turba gravis paci, placidae{que} inimica quieti,

heap'd up Catalogues of Accusations, when the Parliament of Ireland imitating the violent procedures of the then disordered English, when his glorious Patron was taken from his head, and he was disrobed of his great de∣fences; when Petitions were invited and Ac∣cusations furnished, and Calumny was re∣warded and managed with art and power, when there were above 200. Petitions put in against him, and himself denied leave to an∣swer by word of mouth; when he was long imprison'd, and treated so that a guilty man would have been broken into affrightment and pitiful and low considerations; yet then he himself standing almost alone, like Callima∣chus at Marathon invested with enemies and covered with arrows, defended himself be∣yond all the powers of guiltiness, even with the defences of Truth and the bravery of In∣nocence, and answered the Petitions in wri∣ting, sometimes twenty in a day, with so

much clearness, evidence of truth, reality of Fact and Testimony of Law, that his very Enemies were asham'd and convinc'd; they found they had done like AEsops Viper, they licked the file till their tongues bled; but himself was wholly invulnerable. They were therefore forc'd to leave their muster∣rolls and decline the particulars, and fall to their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to accuse him for going a∣bout to subvert the fundamental Laws; the way by which great Strafford and Canterbury fell; which was a device, when all rea∣sons fail'd, to oppress the Enemy by the bold affirmation of a Conclusion they could not prove, they did like those Gladiatores whom the Romans call'd Retiaries, when they could not stab their Enemies with their dag∣gers, they threw nets over him, and cover'd him with a general mischief. But the Mar∣tyr King Charles the First, of most glorious and Eternal Memory; seeing so great a Cham∣pion likely to be oppress'd with numbers and despair, sent what rescue he could, his Royal Letter for his Bail, which was hardly grant∣ed to him, and when it was, it was upon such hard terms, that his very delivery was a persecution. So necessary it was for them, who intended to do mischief to the publick,

to take away the strongest pillars of the house. This thing I remark to acquit this great man from the tongue of slander, which had so boldly spoken, that it was certain something would stick, yet was so impotent and un∣arm'd, that it could not kill that great same which his greater worthiness had procur'd him. It was said of Hippasus the Pythagorean, that being ask'd how and what he had done: He answer'd, Nondum nihil, ne{que} enim adhuc mihi invidetur; I have done nothing yet, for no man envies me. He that does great things, cannot avoid the tongues and teeth of Envy; but if calumnies must pass for evidences, the bravest Hero's must alwayes be the most re∣proched Persons in the World.

Nascitur AEtolicus, pravum ingeniosus ad omne; Qui facere assuerat, patriae non degener artis, Candida de nigris, & de candentibus atra.

Every thing can have an ill name and an ill sense put upon it; but God, who takes care of reputations as he does of lives, by the orders of his providence confutes the slander, ut memoria justorum sit in benedictionibus, that the memory of the righteous man might be em∣balm'd with honour: And so it hapned to this great man; for by a publick Warranty, by

the concurrent consent of both Houses of Parliament, the Libellous Petitions against him, the false Records and publick Monu∣ments of injurious shame were cancell'd, and he was restor'd in integrum to that fame where his great labours and just procedures had first estated him; which, though it was but ju∣stice, yet it was also such honour, that it is greater then the virulence of tongues, which his worthiness and their envy had arm'd a∣gainst him.

But yet the great scene of the troubles was but newly open'd. I shall not refuse to speak yet more of his troubles, as remembring that St. Paul, when he discourses of the glories of the Saints departed, he tells more of their sufferings than of their prosperities, as being that Laboratory and Crysable in which God makes his Servants vessels of honour to his glory. The storm quickly grew high; & transitum est à linguis ad gladios, and that was indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iniquity had put on arms; when it is armata nequitia, then a man is hard put to it. The Rebellion breaking out the Bishop went to his charge at Derry, and, because he was within the defence of Walls, the execrable Traitor Sir Phelim •• Neale laid a snare to bring him to a dishonou∣rable

death. For he wrote a Letter to the Bishop, pretended Intelligence between them, desir'd that according to their for∣mer agreement such a Gate might be deliver'd to him. The messenger was not advis'd to be cautious, not at all instructed in the art of Secrecy, for it was intended that he should be search'd, intercepted and hang'd for ought they car'd: but the Arrow was shot against the Bishop, that he might be accused for base Conspiracy, and die with shame and sad dishonour. But here God manifested his mighty care of his Servants; he was pleas'd to send into the heart of the messen∣ger such an affrightment, that he directly ran away with the Letter, and never durst come near the Town to deliver it. This story was publish'd by Sir Phelim himself, who added, That if he could have thus en∣snar'd the Bishop, he had good assurance the Town should have been his own: Sed bonitas Dei praevalitura est super omnem malitiam hominis, The goodness of God is greater then all the malice of Men; and nothing could so prove how dear that sacred Life was to God, as his rescue from the dangers. Stantia non poterant tecta probare Deos: To have kept him in a warm house had been nothing, unless the

roof had fallen upon his head, that rescue was a remark of Divine favour and Provi∣dence. But it seems Sir Phelim's Treason against the Life of this worthy Man had a Correspondent in the Town; and it broke out speedily; for what they could not effect by malicious stratagem, they did in part by open force; they turn'd the Bishop out of the Town, and upon trifling and unjust preten∣ces search'd his Carriages, and took what they pleas'd, till they were asham'd to take more: they did worse then divorce him from his Church, for in all the Roman Divorces they said, Tuas tibi res babeto, Take your goods and be gone; but Plunder was Religion then. However, though the usage was sad, yet it was recompenc'd to him by his taking San∣ctuary in Oxford, where he was graciously re∣ceiv'd by that most incomparable and divine Prince; but having served the King in York∣shire by his Pen, and by his Counsels, and by his Interests, return'd back to Ireland, where under the excellent conduct of his Grace the now Lord Lieutenant, he ran the risque and fortune of oppressed Vertue.

But God having still resolv'd to afflict us, the good-man was forc'd into the fortune of the Patriarchs, to leave his Countrey and his

Charges, and seek for safety and bread in a strange Land; for so the Prophets were us'd to do, wandring up and down in sheeps-clo∣thing, but poor as they were the world was not worthy of them; and this worthy man, despising the shame, took up his Cross and followed his Master.

Exilium causa ipsa jubet sibi dulce videri, Et desiderium dulce levat patriae.

He was not asham'd to suffer where the Cause was honourable and glorious; but so God provided for the needs of his banished, and sent a man who could minister comfort to the afflicted, and courage to the persecu∣ted, and resolutions to the tempted, and strength to that Religion for which they all suffered.

And here this great man was indeed tri∣umphant; this was one of the last and best scenes of his life:* 1.14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The last dayes are the best witnesses of a man. But so it was, that he stood up in publick and brave defence for the Doctrine and Discipline of the Church of England; First, by his Suffer∣ings and great Example, for Verbis tantùm phi∣losophari non est Doctoris sed Histrionis, To talk well and not to do bravely is for a Comedian, not a Divine: But this great man did both;

he suffered his own Calamity with great cou∣rage, and by his wise Discourses strengthened the hearts of others.

For there wanted not diligent Tempters in the Church of Rome, who (taking advantage of the Afflictions of His Sacred Majesty, in which state Men commonly suspect every thing, and like men in sickness are willing to change from side to side, hoping for ease and finding none) flew at Royal Game, and hop'd to draw away the King from that Religion which His most Royal Father, the best Man and the wisest Prince in the world, had seal'd with the best Bloud in Christendom; and which Himself suck'd in with His Education, and had confirm'd by Choice and Reason, and confess'd publickly and bravely, and hath since restor'd prosperously. Millitie••e was the man, witty and bold enough to attempt a zelous and a foolish undertaking, and ad∣dress'd himself with ignoble indeed but witty arts to perswade the King to leave what was dearer to Him then His Eyes. It is true, it was a Wave dash'd against a Rock, and an Arrow shot against the Sun, it could not reach him; but the Bishop of Derry turn'd it also, and made it to fall upon the shooters head; for he made so ingenious, so learned

and so accute Reply to that book, he so dis∣cover'd the Errors of the Roman Church, re∣torted the Arguments, stated the Questions, demonstrated the Truth, and sham'd their Procedures, that nothing could be a greater ar∣gument of the Bishops Learning, great Parts, deep Judgment, Quickness of Apprehension, and Sincerity in the Catholick and Aposto∣lick Faith, or of the Follies and Prevarica∣tions of the Church of Rome. He wrote no Apologies for himself; though it were much to be wish'd that, as Iunius wrote his own Life, or Moses his own story, so we might have understood from himself how great things God had done for him and by him; but all that he permitted to God, and was silent in his own Defences; Gloriosius enim est injuriam tacendo fugere, quàm respondendo superare. But when the Honour and Conscience of his King; and the Interest of a true Religion, was at stake, the fire burn'd within him, and at last he spake with his tongue; he cried out like the son of Croesus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Take heed and meddle not with the King; His Person is too sacred, and Religion too dear to Him to be assaulted by Vulgar hands. In short, he acquited himself in this affair with so much Truth and Piety, Learning

and Judgment, that in those Papers his me∣mory will last unto very late succeeding Ge∣nerations.

But this most Reverend Prelate found a nobler adversary and a braver scene for his contention. He found that the Roman Priests being wearied and baffled by the wise Discourses and pungent Arguments of the English Divines, had studiously declined any more to dispute the particular Questions against us, but fell at last upon a general Charge, imputing to the Church of England the great crime of Schism; and by this they thought they might with most probability deceive unwary and unskilful Readers; for they saw the Schism, and they saw we had left them, and because they consider'd not the Causes, they resolv'd to out-face us in the Charge. But now it was that dignum nactus argumentum, having an Argument fit to im∣ploy his great abilities,

Consecrat hic praesul calamum calaml{que} labores Ante aras Domino laeta trophaea suo;

the Bishop now dedicates his labours to the service of God and of his Church, undertook the Question, and in a full Discourse proves

the Church of Rome, not only to be guilty of the Schism by making it necessary to depart from them, but they did actuate the Schisms, and themselves made the first separation in the great point of the Popes Supremacy, which was the Palladium for which they prin∣cipally contended. He made it appear that the Popes of Rome were Usurpers of the rights of Kings and Bishops, that they brought in new Doctrines in every Age, that they im∣pos'd their own devices upon Christendom as Articles of Faith, that they prevaricated the Doctrines of the Apostles, that the Church of England only return'd to her Primitive pu∣rity, that she joyn'd with Christ and his Apo∣stles, that she agreed in all the Sentiments of the Primitive Church. He stated the que∣stions so wisely, and conducted them so pru∣dently, and handled them so learnedly, that I may truly say, they were never more mate∣rially confuted by any man, since the questi∣ons have so unhappily disturbed Christen∣dom. Verum hoc eos malè ussit: and they find∣ing themselves smitten under the fifth rib, set up an old Champion of their own, a Goliah to fight against the Armies of Israel; the old Bishop of Chalcedon, known to many of us, replied to this excellent Book; but was so

answer'd by a Rejoynder made by the Lord Bishop of Derry, in which he so press'd the former Arguments, refuted the Cavils, brought in so many impregnable Authorities and Probations, and added so many moments and weights to his discourse, that the plea∣sures of reading the Book would be the greatest, if the profit to the Church of God were not greater.

Flumina tum lactis, tum flumina nectaris ibant, Flavaque de viridi stillabant ilice mella.

For so Sampson's riddle was again expounded; Out of the strong came meat, and out of the eater came sweetness; his Arguments were strong, and the Eloquence was sweet and delecta∣ble; and though there start up another com∣batant against him, yet he had onely the honour to fall by the hands of Hector: still haeret lateri lethalis arundo; the headed arrow went in so far, that it could not be drawn out, but the barbed steel stuck behind. And whenever men will desire to be satisfied in those great questions, the Bishop of Derry's book shall be his Oracle.

I will not insist upon his other excellent writings; but it is known every where with what Piety and acumen he wrote against the Manichean Doctrine of Fatal necessity, which

a late witty man had pretended to adorn with a new Vizor; but this excellent person wash'd off the Cerusse and the meretricious Paint∣ings, rarely well asserted the oeconomy of the Divine Providence, and having once more triumph'd over his Adversary, plenus victori∣arum & trophaeorum betook himself to the more agreeable attendance upon Sacred Offi∣ces, and having usefully and wisely discours'd of the sacred Rite of Confirmation, impos'd hands upon the most Illustrious Princes, the Dukes of York and Gloucester, and the Princess Royal, and ministred to them the promise of the holy Spirit, and ministerially establish'd them in the Religion and Service of the holy Jesus. And one thing more I shall remark, that at his leaving those Parts upon the Kings Return, some of the Remonstrant Ministers of the Low-Countries coming to take their leaves of this great man, and desiring that by his means the Church of England would be kind to them, he had reason to grant it, be∣cause they were learned men, and in many things of a most excellent belief; yet he re∣prov'd them, and gave them caution against it, that they approched too near and gave too much countenance to the great and dange∣rous errors of the Socinians.

He thus having serv'd God and the King abroad, God was pleas'd to return to the King and to us all, as in the dayes of old, and we sung the song of David.

In convertendo captivitatem Sion: When King David and all his servants returned to Ierusa∣lem, this great person having trode in the Wine-press was called to drink of the Wine, and as an honorary Reward of his great ser∣vices and abilities was chosen Primate of this National Church: In which time we are to look upon him, as the King and the Kings great Vicegerent did, as a person concerning whose abilities the World had too great testi∣mony ever to make a doubt. It is true, he was in the declension of his age and health; but his very Ruines were goodly; and they who saw the broken heaps of Pompey's The∣atre, and the crushed Obelisks, and the old face of beauteous Philaenium, could not but ad∣mire the disordered glories of such magnifi∣cent structures, which were venerable in their very dust.

He ever was us'd to overcome all difficul∣ties, onely Mortality was too hard for him; but still his Vertues and his Spirit was immor∣tal, he still took great care, and still had new and noble designs, and propos'd to himself

admirable things. He govern'd his Province with great justice and sincerity;

Unus amplo consulens pastor gregi, Somnos tuetur omnium solus vigil.

And had this remark in all his Government, that as he was a great hater of Sacrilege, so he professed himself a publick enemy to Non∣residence, and often would declare wisely and religiously against it, allowing it in no case but of Necessity or the greater good of the Church. There are great things spoken of his Predecessor S. Patrick, that he founded 700. Churches and Religious Convents, that he ordain'd 5000. Priests, and with his own hands consecrated 350. Bishops. How true the story is I know not; but we were all wit∣nesses that the late Primate, whose memory we now celebrate, did by an extraordinary contingency of Providence in one day conse∣crate two Archbishops and ten Bishops; and did benefit to almost all the Churches in Ire∣land, and was greatly instrumental to the Re∣endowments of the whole Clergy; and in the greatest abilities and incomparable indu∣stry was inferiour to none of his most glorious Antecessours.

Since the Canonization of Saints came in∣to the Church, we find no Irish Bishop ca∣noniz'd,

except S. Laurence of Dublin, and S. Malachias of Down; indeed Richard of Ar∣magh's Canonization was propounded, but not effected; but the Character which was given of that learned Primate by Trithemius does exactly fit this our late Father;* 1.15 Vir in Divinis Scripturis eruditus, secularis Philosophiae jurís{que} Canonici non ignarus, clarus ingenio, sermone scholasticus, in declamandis sermonibus ad populum excellentis industriae: He was learned in the Scriptures, skill'd in secular Philosophy, and not unknowing in the Civil and Canon Laws, (in which studies I wish the Clergy were with some carefulness and diligence still more conversant) he was of an excellent spi∣rit, a scholar in his discourses, an early and industrious Preacher to the people. And as if there were a more particular sympathy be∣tween their souls, our Primate had so great a Veneration to his memory, that he purpos'd, if he had liv'd, to have restor'd his Monu∣ment in Dundalke, which Time, or Impiety, or Unthankfulness had either omitted or de∣stroyed. So great a lover he was of all true and inherent worth, that he lov'd it in the very memory of the dead, and to have such great Examples transmitted to the intuition and imitation of posterity.

At his coming to the Primacy he knew he should at first espy little besides the Ruines of Discipline, a Harvest of Thorns, and Heresies prevailing in the hearts of the People, the Churches possess'd by Wolves and Intruders, Mens hearts greatly estranged from true Re∣ligion; and therefore he set himself to weed the fields of the Church; he treated the Ad∣versaries sometimes sweetly, sometimes he confuted them learnedly, sometimes he re∣buk'd them sharply. He visited his Charges diligently, and in his own person, not by Proxies and instrumental Deputations: Quae∣rens non nostra, sednos, & quae sunt Iesu Christi; he design'd nothing that we knew of but the Redintegration of Religion, the Honour of God and the King, the Restoring of collap∣sed Discipline, and the Renovation of Faith and the Service of God in the Churches. And still he was indefatigable, and, even as the last scene of his life, intended to undertake a a Regal Visitation. Quid enim vultis me otio∣sum à Domino comprehendi? said one; he was not willing that God should take him unim∣ployed: But, good man, he felt his Taber∣nacle ready to fall in pieces, and could go no further, for God would have no more work done by that hand; he therefore espying this,

put his house in order, and had lately visited his Diocese, and done what he then could to put his Charge in order; for he had a good while since receiv'd the sentence of death within himself, and knew he was shortly to render an account of his stewardship; he therefore upon a brisk alarm of death, which God sent him the last Ianuary, made his Will; in which, besides the prudence and presence of spirit manifested in making just and wise settlement of his Estate, and provisions for his Descendants; at midnight, and in the trouble of his sickness and circumstances of addres∣sing death, still kept a special sentiment and made confession of Gods admirable mercies, and gave thanks that God had permitted him to live to see the blessed Restauration of His Majesty and the Church of England, confess'd his Faith to be the same as ever, gave praises to God that he was born and bred up in this Religion, and prayed to God and hop'd he should die in the Communion of this Church, which he declar'd to be the most pure and Apostolical Church in the whole world.

He prayed to God to pardon his frailties and infirmities, relied upon the mercies of God and the merits of Jesus Christ, and with

a singular sweetness resign'd up his soul into the hands of his Redeemer.

But God, who is the great Choragus and Master of the Scenes of Life and Death, was not pleas'd then to draw the Curtains; there was an Epilogue to his Life yet to be acted and spoken. He return'd to actions and life, and went on in the methods of the same pro∣cedure as before; was desirous still to esta∣blish the affairs of the Church, complain'd of some disorders which he purpos'd to redress, girt himself to the work; but though his spirit was willing, yet his flesh was weak; and as the Apostles in the Vespers of Christs Passion, so he in the Eve of his own Dissolution was heavy, not to sleep, but heavy unto death, and look'd for the last warning, which seiz'd on him in the midst of business; and though it was sudden, yet it could not be unexpected, or unprovided by surprize, and therefore could be no other then that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Augustus us'd to wish unto himself, a civil and well∣natur'd death, without the amazement of troublesom circumstances, or the great cracks of a falling house, or the convulsions of impa∣tience. Seneca tells that Bassus Aufidius was wont to say,* 1.16 Sperare se nullum dolorem esse in illo extremo anhelitu, si tamen esset, habere aliquantum

in ipsa brevitate solatii: He hop'd that the pains of the last Dis••olution were little or none; or if they were it was full of comfort that they could be but short. It happened so to this ex∣cellent Man; his Passive Fortitude had been abundantly tried before, and therefore there was the less need of it now; his active Graces had been abundantly demonstrated by the great and good things he did, & therefore his last scene was not so laborious, but God call'd him away something after the manner of Mo∣ses, which the Jews express by Osculum oris Dei, The Kiss of Gods mouth; that is, a death in∣deed foresignified, but gentle, and serene, and without temptation.

To summe up all; He was a wise Prelate, a learned Doctor, a just Man, a true Friend, a great Benefactour to others, a thankful Bene∣ficiary where he was oblig'd himself. He was a faithful Servant to his Masters, a Loyal Sub∣jest to the King, a zelous Assertor of his Reli∣gion against Popery on one side, and Fanati∣cism on the other. The practice of his Reli∣gion was not so much in Forms and exteriour Ministries, though he was a great observer of all the publick Rites and Ministries of the Church, as it was in doing good for others. He was like Myson, whom the Scythian Anarchasis

so greatly prais'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he govern'd his family well, he gave to all their due of maintenance and duty, he did great be∣nefit to mankind; he had the fate of the Apo∣stle S. Paul, he pass'd through evil report and good report, as a deceiver and yet true. He was a man of great business and great resort: Semper aliquis in Cydonis domo, as the Corinthian said; There was alwayes somebody in Cydon's house.* 1.17 He was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he divi∣ded his life into labour and his book; he took care of his Churches when he was alive, and even after his death, having left 500 l. for the Repair of his Cathedral of Armagh and S. Pe∣ters Church in Drogheda. He was an excellent Scholar, and rarely well accomplish'd; first instructed to great excellency by natural parts, and then consummated by study and experi∣ence. Melanchthon was us'd to say that him∣self was a Logician, Pomeranus a Gramma∣rian, Iustus Ionas an Orator, but that Luther was all these. It was greatly true of him, that the single perfections which make many men eminent, were united in this Primate and made him illustrious.

At, at, Quintilium perpetuus sopor Urget: cui pudor & justitiae soror Incorrupta fides, nuda{que} veritas Quando ullum invenient ••arem?

It will be hard to find his Equal in all things: Fortasse tanquam Phoenix anno quingen∣tosimo naseitur, (that I may use the words of Seneca) nec est mirum ex intervallo magna generari mediocria & in turbam nascentia saepe fortuna produ∣cit: eximia vero ipsa raritate commendat. For in him was visible the great lines of Hooker's Ju∣diciousness, of Iewel's Learning, of the Ac∣cuteness of Bishop Andrews. He was skill'd in more great things then one; and, as one said of Phidias, he could not onely make ex∣cellent statues of Ivory, but he could work in Stone and Brass. He shewed his Equani∣mity in Poverty, and his Justice in Riches; he was useful in his Countrey, and profitable in his Banishment; for, as Paraeus was at Anvilla, Luther at Wittenburg, S. Athanasius and S. Chry∣sostom in their Banishment, S. Hierom in his Retirement at Bethlehem, they were Oracles to them that needed it; so was he in Holland and France, where he was abroad; and, be∣side the particular endearments which his friends receiv'd from him, for he did do re∣lief to his brethron that wanted, and supplied the Souldiers out of his store in York-shire, when himself could but ill spare it; but he receiv'd publick thanks from the Convocati∣on of which he was President, and publick

Justification from the Parliament where he was Speaker; so that although, as one said, Miràculi instar vitae iter, si longum, sine offensione percurrere; yet no man had greater enemies, and no man had greater justifications.

But God hath taken out Elijah from our heads this day. I pray God that at least his Mantle may be left behind, and that his spi∣rit may be doubled upon his Successour; and that we may all meet together with him at the right hand of the Lamb, where every man shall receive according to his deeds, whe∣ther they be good or whether they be evil. I conclude with the words of Caius Plinius, Equidem beatos puto quibus Deorum munere datum est, aut facere scribenda, aut scribere legenda. He wrote many things fit to be read, and did ve∣ry many things worthy to be written; which if we wisely imitate, we may hope to meet him in the Resurrection of the just, and feast with him in the eternal Supper of the Lamb, there to sing perpetual Anthems to the ho∣nour of God the Father, Son and Holy Ghost, to whom be all honour, &c.

THE END.

Notes

• * 1.1

  Synes.hym. 6
• * 1.2

  1 Thes. 4. 16.
• * 1.3

  John 5. 28.
• * 1.4

  Dracuntius de opere Dei.
• * 1.5

  Luk. 14. 14.
• * 1.6

  Rev. 20. 6.
• * 1.7

  1 Thes. 4. 16.
• * 1.8

  Rom. 5. 10.
• * 1.9

  Isa. 26. 20.
• * 1.10

  Numb. 1. 46. 3. 39.
• * 1.11

  ••••ld. Hist. of ••ithes, c. 2.
• * 1.12

  ••e Philo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Tract. 25. in St. Matth.
• * 1.14

  Pindar.
• * 1.15

  De scriptor. Eccles.
• * 1.16

  Epist. 30.
• * 1.17

  Synes. ep. 57.