not so easie accesse vnto the Throne of Grace for obtayning Mercie as they had before which I thinke moved the Ancient Church to enjoyne such hard pennance to these who after they were baptized fell into great sinnes as also because of their ingratitude for bygone favoures and benefits they are oft-tymes I will not say alwayes punished or chastised with greater and more fearfull judgementes even after they are reconciled to God by repentance But this will never proue such a reservation of temporall punishment to bee inflicted in Purgatorie in case of not satisfaction by poenall exercyses in this lyfe as our Adversaries doe mayntayne Fiftlie it is certayne that the glorie and happinesse which the dead who haue died in the Lord shal haue after the generall judgement shall be greater extensivè in extention nor it is now and that because it shall be extended or communicated to their bodies also But whether or not it shall be intensivè greater after the generall judgement that is whether anie farther degree of glorie shall be then given to their soules it is not so certayne For manie of the Ancients and some judicious and orthodoxe Divines doe thinke that although they are now with Christ in the companie or fellowship of the blessed Angels and in an estate of vnspeakable joye yet they haue not attayned as yet vnto that consummate and accomplished happinesse which consisteth in the vision or immediate sight of God's glorious essence and which the Schoole-men call beatitudinem essentialem essentiall happinesse or if they haue attayned vnto it yet they haue not attayned to the perfection or the fulnesse of that joyfull and blessed sight which they shall haue hereafter Others boldlie affirme that they haue alreadie gotten a full sight of God's glorious essence and that nothing is wanting to their happinesse but the glorification of their bodies For my part although I incline most to the first opinion esteeming it more probable in respect of the consent of Antiquitie and of diverse places in Scripture which seeme to favour it for wee reade in Scripture that wee shall bee satisfied with the lykenesse of God when we awake that is in the day of our resurrection that the labourers shall bee called together in the evening that is at the ende of the worlde and shall then receaue their hyre that the Crowne of Righteousnesse shall be given that day to all these who loue the Lord's appearing and that when Hee shall appeare wee shall bee lyke Him and shall see Him as Hee is yet I thinke they are wysest who suspende their judgement and are not bold to determine anie thing in such matters as are not clearlie revealed in God's word of which sort this whereof I am now speaking is one Iudicious and learned Calvine who also inclined more to the first opinion condemneth their foolish rashnesse who prye too narrowlie into this secret and willeth vs to be content with these boundes or limites of our knowledge concerning this matter which are praescribed in Scripture And truelie it is sufficient for our comfort and encowragement agaynst Death as also for that Christian and cowragious desire of death which we ought to haue it is I say sufficient to know that it is an estate of such heavenlie glorie and such joyfull happinesse that all worldlie happinesse or contentment is but miserie in respect of it That yee may the better conceaue this consider I pray you that if wee thinke it a delightsome and joyfull thing to dwell in a statelie and glorious Pallace with these whom we loue best and whose companie is most pleasant vnto vs it must be a thing exceedinglie farre more happie and joyfull to liue in that heavenlie Pallace whereof wee nowe see nothing but the pauement yea nothing but the inferiour superfice of it and yet wee see more glorious statelines in it than in all other partes of the world For in it doe shyne those glorious Lightes which enlighten and beautifie the whole world and which made DAVID to say Lord what is man that thou art myndfull of him and the sonne of man that thou visitest him It must bee a most delightfull thing and a matter of exceeding great joye to dwell in that coelestiall Paradyse with an innumerable companie of Angels with all our pious friendes who haue gone before vs and who shall followe after vs with the Prophets Patriarchs Apostles Martyrs and other famous Worthies whose vertues are so much praysed admired on earth and with our great LORD and Master our kynde Saviour CHRIST IESUS who loved vs and gaue Himselfe for vs. What joye I pray you shall wee haue there in beholding Him who died and suffered so manie things for vs How shall wee bee affected and ravished in mynde when wee shall viewe His glorious Head which was one day crowned with Thornes for vs His Handes and Feet which were one day pierced with nayles for vs and His syde which was runne thorowe with a Speare for vs But aboue all if wee shall then be admitted to the cleare and immediate fight of God's infinite essence which truelie is verie probable what admirable vnspeakable yea inconceauable delight and contentment shall that sight worke in vs although it bee not so full and perfect as it shall bee after the generall judgement How joyfullie shall wee then say with DAVID A day in thy Courts is better than a thousand or as hee sayeth in another place As wee haue heard so haue wee seene in the Citie of the LORD of Hostes or rather as the Queene of Sheba sayde Beholde the halfe was not tolde vs the glorious honour of thy Majestie infinitelie exceedeth the same which wee heard This doctrine concerning the felicitie vnto which the Godlie doe attayne when their soules are separated from their bodies affordeth manie profitable lessons and vses vnto vs. For first wee may justlie collect from it that although the Godlie bee manie wayes blessed or happie while they liue heere to wit in respect of that inaesteemable benefite of the remission of their sinnes in respect of these supernaturall vertues wherewith they are endewed and of the operations or actions of the same in respect of God's Fatherlie providence and care which hee hath of them yea even in respect of his chastisementes and of their manyfolde sufferinges yet this their happinesse is nothing in comparison of that exceeding great reward or of that farre more exceeding and aeternall weyght of glorie which they get after this lyfe Glorious thinges indeede are spoken of the Citie of GOD that is of the Church militant The estate of these who truelie and indeede are Citizens of it is an estate of happinesse but of such happinesse as consisteth in sorrowing or mourning for their sinnes and manyfolde infirmities It is an estate of righteousnesse but of such righteousnesse as standeth rather in the remission of sinnes nor in
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
Officâ—is Cap. 28. Certè vita potiùs mortali redonandum censuit DEVS illum mortuum quem Elisaei sepulobro illatum necessitas excusare videbatur quaÌ„ permittendum ut super sancti prophetae reliquâ—as humatus jaceret To the Truelie Honourable and vvorthie of Reverence Dr IOHN FORBES OF CORSE Rector of the Universitie of Aberdene and Professor of Divinitie in the same THe Carian Ladie in a statelie Frame Of richest matter with Dedalean Hands Caus'd build a Tombe to vindicate the Fame Of her deceassed Lord from Lethes sands So shall this Treatise to the world declare Thy Father's Honour and thy Filiall Care In it Characters of His matchlesse Worth Are to the Lyfe exprest in measur'd lynes And this ensueing piece is heere set foorth To bee the Usher to these great ingyns Whose quills are deeplie dyv'd in Cyrrha's Streame And so the fitter for this statelie Theame A Dolorous Expression of a wofull Breach made in our Church and Policie By the death of that Honourable Discreit and admirably gifted Prelate PATRICKE FORBES OF CORSE Late Bishop of Aberdene Chanceller and Restorer of the Universitie of the same and worthilie-one of his Majesties Privie Counsell c. Who vnder the hope of a Glorious Resurrection most chearfully layd downe his Tabernacle at his Palace in Aberdene the xxviij of March 1635. COnsider Sacred Nyne the cause why I doe weepe And in this time of publicke Griefe a doleful coÌ„sort keepe Stricke sad vpon your Lyrs Threnodicallie sing And let the torrent of your teares match your Castal'an Spring Send out your sighs with myne as Heralds of our woe To tell the world wee are injur'd by man-kynds ruethles Foe Whose hand alace hath spoyld our Countreys rarest gemme And slayne Minerva's Minion sprung from a statelie stemme Who can abstaine from Teares to see his Shryne enterr'd On whom the Lord with lib'rall hand so many Gifts coÌ„ferr'd And these in mercie were so seasoned with Grace That every eye saw him a man proportion'd for his place And which adorn'd him much and did inlarge his fame Hee clearly taught the wayes of God and walked in the same His thoughts converst with God his lips were Trueth her keys Authoritie and Courtesie were pincell'd in his eyes And what I ever thought my pen shall now proclaime Hee was the splendor of our Church and glorie of his Name Our soveraign Lord our Church our Schools publick Stat Doe all concurre through sense of losse for to condoll this fate For while hee liv'd his gifts were vsefull for them all But GOD for to afflict the earth by death did him recall Leaving his darling Church the Orphane of his care The world the relict of his worth this Sea an emptie Chaire Yet everie place retaynes Characters of his worth VVhich ravisht myndes did oft admire but no hand could set foorth Then Muse bee not asham'd sincerelie to confesse That thou will but obscure his worth if thou preasse to expresse This pearlesse Prelats praise in whoÌ„ we saw coÌ„bynd Minervas wit Apollo's tongue and Phineas zealous mynde An vnrelenting hope firme fayth and daring cowrage A Soule devote a lyfe vnstayn'd a kyndlie-manlie visage A will propense to good a just-divyded eare A marble breast well fortified against th' assaults of Feare A heart enricht with loue a mynde with deepe conceptions A tongue and pen replenished with ravishing expressions His wit vntyed all knots his cowrage overcame All incident difficulties Hee ever was the same But since my slow-plum'd Muse with her vnsassel'd phraises Can not amount the high extent of his deserved praises I will resigne this taske to some Maron'an pen Which can more fitlie celebrate this Quintessence of Men. Yet no Virgilâ—an quill can honour him so much As hee will dignifie the same his worthienesse was such Wherein I dare avow hee hath exceeded all That ever did possesse this Chaire I feare or ever shall But if that Sions Lord who treads vpon the Sphears Shal blesse this Church with such a Guide then I 'll recant my Fears And with a heart enlarg'd praise HIM while I haue breath Who only can fil vp the breach made by our Prelats death Of His Sepulchre IF halow'd Ashes can renowne a place If Relicts of rare Saincts procure respect If sacred Vessels of great gifts and grace Can viants hearts with deepest groanes affect Then none can looke vpon this Prelates Urne But with a due respect must sigh and mourne And for his worth preferre this sleeping rowme To Mausolus his much admired Tombe MASTER DAVID LINDSAY Person of Belhelvie and Moderator of the Presbyterie of ABERDENE AN ECLOG On the Death of the same Incomparable Prelate Written by the foresayd Master DAVID LINDSAY Person of BELHELVIE and Moderator of the Presbyterie of ABERDENE Compraehensor Viator C. SPeake Pastors of this Church with whom I once converst And tell mee whence your teares proceeds Are all your flocks disperst V. Is this our Prelates voyce whom wee enjoyde of late Is 't thy imparadized Soule that doeth condole our state Then giue triumphing ghosts can stoupe to thinges belowe And Condiscend th' afflicted case of Militants to know Wee will vnfolde the cause of our luxurious teares It 's thy translation from this Seat to the coelestiall sphears C. What doe yee grudge my state who haue made gayne by death V. No but lament our losse of thee with sorrow-sounding breath How can wee cease from teares when wee remember now The loving aspects of thy face the terrors of thy brow The first inlyf'd our hearts the nixt did guarde our sheepe Thy zeale thy wit thy actiue care did all in safetie keepe When thou our Center wast wee thy Circumference The Rod of Aaron blossom'd faire by thy wyse influence But now wee languish all our Halcyon dayes are ended And that most justlie wee confesse for happie tyme mispendeâ— Our hands were steel'd by thee thou clear'd our clowdie sight When any thing was out of frame thou joynted all things right The errant wilfull weake thou carefullie observ'd Whom thou reclaym'd constaain'd releiv'd thou all in peace preserv'd Our losse alace is gayne to the Ignatian brood Whose machinations thou forsaw whose practise thou withstood Since thou removedst hence they dare accoast our Flocks The wholesome seede that wee haue sowne there nociue darnell chocks Now at thy emptie Chayre wee stand amaz'd to see So great a Tropicke of our state so suddenlie to bee C. Wmquhill Commilitons why should yee thinke it strange To see a Church that 's militant subjected to a change For neyther tyme nor place is priviledg'd below A Church that wants parallaxes is in the heavens yee know And giue the tymes bee evill preserue your owne soules pure That which yee cannot rectifie with griefe of heart endure Let not your zeale disbend prooue faithfull in your places Communicete with no mans sinne set GOD before your faces Who will your paines at last remunerate in loue And place you with the rest of Saincts
the perfection of vertues and vnto the perfection whereof is necessarilie required a true acknowledgement and a humble confession of its imperfection as saynct Augustine piouslie and judiciouslie sayeth It is an estate of peace but of such peace as is praeserved by mayntayning a continuall and most dangerous warfare agaynst the Devill the world and the flesh It is an estate of joye but of such joye as is not onlie mixed with sorrowe but even grounded vpon their sorrowes and teares For when they get grace to sorrow they haue reason to rejoyce and praise God for it But alace when they looke to the measure of their sorrow they finde a new reason or cause of sorrow because they can not sorrowe so much and so constantlie as they ought In a word then if we shall looke to the manifolde sorrowes feares dangers and sinfull infirmities vnto which the Godlie are subject in this lyfe and on the other part to that plenarie or full deliverance from all these evils which they obtayne by death wee shall finde that wee haue more than reason to say with Solon and in the words of the Poet although not according to their sense dicique beatus Ante obitum nemo supremaque funera debet that is No man can bee called perfectlie happie or fullie blessed so long as hee liveth in this valley of teares Secondlie this doctrine showeth you that the Godlie haue no occasion to feare death but rather ought to desire and wish for it The true Christian may not onelie meet approaching death with cowrage and say O death where is thy sting O Graue where is thy victorie but also with joye and say How beautifull vpon the mountaynes are the feete of him that bringeth good tydinges Thou art come to tell me the best and most joyfull newes that ever I heard For thou art come to tell mee that my warfare is accomplished and that I shall nowe enter into peace that my sorrowfull seed-tyme is ended and that my joyfull harvest is at hand Thou art come to bring mee home to my Father's house to take my crosse from my sholders and to put my Crowne vpon my head If the Godlie haue such reason to welcome death chearfullie when it commeth ought they not to desire and long for it before it come Cyprian Chrysostome and Ambrose doe most excellentlie and eloquentlie vrge this poynct and Paul telleth vs that all the Godlie haue a longing or desire yea a vehement desire of that glorie and happinesse which is begun immediatelie after death and shall bee consummated in the day of the Resurrection Yet all the Godlie haue not this vehement desire in a lyke manner and measure for some of them haue desiderium mortis plenum absolutum a plenarie and absolute desire or a desire not opposed or impeded by anie other desire Such a desire of death I thinke was in olde Simeon when hee had gotten CHRIST in his armes and sayde Nunc dimittis For the onlie thing which detayned him in this lyfe or made him willing to bee detayned in it was the desire hee had to see Christ and therefore having gotten his desire hee was most willing to depart Some agayne of them haue desiderium mortis ligatum impeditum a vehement desire of death but opposed impeded and as it were bound vp by another spirituall desire Such a desire had Paul when hee sayde I am in a strayt betwixt two having a desire to depart and to bee with Christ which is farre better Neverthelesse to abyde in the flesh is more needfull for you So also manie of God's deare Servantes although they haue withdrawne their heartes from the worlde and long to bee with CHRIST yet in respect they haue not as yet attayned to such assurance of remission of their sinnes as they would therefore they wish with David that GOD would spare them to the effect they may recover strength before they goe hence and bee no more or as Iob sayeth that they may take comfort a little before they goe whence they shall not returne Last of all there are some of the Godlie who although they labour earnestlie to get their affection on thinges aboue yet they finde to their exceeding great griefe that they are still so affected with the loue of this lyfe and the thinges which they enjoye heere that they can not attayne to that vehement longing for a better lyfe that cowragious and Heroicke desire of death which other Godlie men and women haue Neverthelesse seeing Paul generallie affirmeth that all they who haue receaved the first fruites of the Spirit groane within themselues wayting for the accomplishment of their adoption and willing to be absent from the bodie that they may bee present with the LORD wee may verie well say that even they haue vehemens desiderium mortis coelestis beatitudinis For although they haue it not actuallie yet they haue it in voto conatu by way of earnest desire and carefull stryving to attayne to it Thirdly seeing these only are blessed after death who die in the Lord it followeth manifestlie that wofull miserable and lamentable is the estate of the greatest part of the worlde after death I meane of the wicked who liue not in the Lord and consequentlie can not die in the Lord. Death which is to all a change and to the Godlie a blessed change shall bee to them a dolefull vnhappie change For the terminus ad quem of their change or the estate vnto which they shall bee changed is an estate of remedilesse miserie easelesse paine endlesse death This their case may justlie seeme the more miserable if wee shall consider also the the terminus à quo of their change that is if wee shall looke to the temporall or worldlie estate and condition from which they shall bee changed For some of them are acting a Tragoedie vpon the Stage of this worlde that is they spende all their dayes in povertie dishonour and manie other miseries To these death is a change from the miseries of this worlde to miseries incomparablie greater in another worlde and therefore their estate and condition in this lyfe is called by BERNARD via aerumnosa ad mortem a miserable and sorrowfull way vnto aeternall death Others of them are acting a Comedie vpon the same stage but such a Comedie as shall ende in a wofull Tragedie that is they liue in wealth honour and aboundance of worldly delights To them death is a change from the momentanie pleasures of this worlde to everlasting torments and sorrowes in the world to come And their estate or condition in this lyfe is called by BERNARD via deliciosa ad mortē a delightsome way vnto death To these two estates of wicked men in this lyfe BERNARD addeth a third to wit the estate or condition of these who haue aboundance of worldlie thinges and yet not beeing contented therewith
living to liue and die well is encreased when they know that their death and lyfe shall not bee folded vp in silence They are stirred vp to the imitation of their lyfe and example and are taught to walke in a good conscience as they haue done before them And when they heare how mercifullie God hath dealt with them in the houre of their last neede besides the prayse they giue to God for his graces shyning in them and the joye which they finde in the communion of Sayncts their hope is much confirmed agaynst the day of their last dissolution beholding God delivering his servandes from these miseries and restlesse temptations and receaving them into rest with himself in the heavēs Yea the sound of these thinges doeth not so passe the eares of those that are most dissolute in lyfe but it causeth them sometyme or other to wish in their heartes O that wee might die the death of the righteous and that our ende might bee lyke his And especiallie in these dayes it is needfull that in charitie wee testifie the trueth of our brethren departed and mayntayne their fame and justifie them from the calumnies of the wicked who open their mouthes to prattle agaynst Pastors both living and dead vnthankfullie rendering evill for good and cruellie censuring on bare Rumour agaynst Charitie especiallie them of most eminent place A before the person was wont to beare of manie blowes from the function nowe the function woundeth the person And that which should command respect brandeth them mens inconsiderate zeale breeding monstrous conceptions vncharitable censures and envie of their greatnesse Mortuis leonibus vivi lepores insultant Wee here especiallie who reape the fruit of his laboures ought of duetie of a pious affection and thankfull mynde lament his losse and acknowledge his worth who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sophocles commended Philoctetes and was as Theodor sayde of Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is nowe a glorious starre in the Heavens aboue as hee was a shyning lampe in the firmament of the Church here on earth And what my selfe haue observed by long acquayntance nude nuda loquar neyther for fashion nor flatterie that neyther his just prayse be silenced nor anie thing besides the trueth bee forged I may say with Bernard Doleo quod plenum affectū exili cogor designare stylo brevi chartula latam comprehendere charitatem festine enim ista dicta sunt ob hoc minus festivè As hee was largelie honoured by God in blood in name and descent of an honourable stocke so he honoured it with all the true ornamentes of vertue and wisdome In his private lyfe by his pietie and Religion constant profession of the trueth in the strictest sort by diligent profitable hearing therof and living accordinglie and as a Godlie Christian teaching others by his example and might haue sayde as Gedeon As I doe so doe yee Thereafter receaved to bee a Pastor and Church-man hee was not an ydle shepheard but diligent and paynfull from his entrie in the Ministerie and feeding of the people with sound doctrine powerfullie delivered alwayes resident and never a deserter of that flocke and in that tyme ever vigilant by all meanes to procure the peace of the Church and the staffe of the binders vnbroken but to bee still knit together in God and the Spirit of concord and vnitie Thereafter his calling to the Episcopall dignitie was rare and examplarie without his knowledge or seeking directlie or indirectlie sine ambitu and vsurpation hunting after places and preferment as manie doe thorow ambition and loue of gayne and glorie not awayting the LORD'S calling Onlie this I can not forbeare Our gracious Soveraygne of blessed memorie did not so much honour him as himselfe and the age in the freedome of his noble and vnexpected choyse and that Elogie which Nazianzen giveth to Saynct Basil truelie and properlie fitteth our Bishop hee was promoved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though hee acknowledged a deepe obligation to many great and honourable friendes yet he ought it to no thing to no man but to GOD'S Providence and the King's bountie And thus shall it be done to all them that honour GOD and the King GOD and the King without doubt will honour them Hee beeing preferred to bee a Bishop Over-seer and President of others in the Church and to bee employed in matters of weyghtiest importance and having put on that sacred honour yet was hee never lesse in his owne apprehension what ever he seemed to others not statelie but gentle courteous and effable to all It agreed to him which is spoken of Simon the son of Onias the Priest in the Greeke text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee glorified the sacred Priestlie Garment with Vertue Wisdome and Nobilitie not feeding himselfe nor ydlie and vnprofitablie spending his lyfe but in the worke of the LORD That whereas in others wealth and power furnisheth them fewell to the fire of their lusts in him it furnished greater matter of doing set his vertuous mynd the more on worke as Gregorie Nazian reporteth of Basilius the great the more libertie he had the lesse he challenged to himself remembering what Seneca said Caesari cui omnia licēt propter hoc ipsum multa non licent not languishing with ease and delicacie and enjoying few free houres that beeing over-spent with worke hee often tymes complayned of his change and heartilie wished to haue returned to a private lyfe by reason of the cares toyl◠and vexations which attende that place as Saynct Gregorie did if nothing but earthlie respectes had swayed him But hee followed the calling of GOD to whose service hee willinglie sacrificed himselfe and whose glorie was the ende of his beeing His first and foremost care was for the House of GOD and especiallie of the Cathedrall Church where hee did reside aedifying and reparing the ruines thereof and furnishing it with ornamentes convenient and which had lyen waste and desolate since the Reformation wanting a Preacher because they who sacrilegiouslie had impropriated the Tithes wanted conscience to provyde a Minister and mayntaynance for him And that there might alwayes bee an able and Godlie Ministerie hee caused found a Profession of Divinitie and a Rent for the entertaynment thereof in all tymes comming The Benefit whereof the Countrey hath alreadie with great contentment beholden And in his frequent Visitations of the Churches in his Diocie hee removed from manie places ydle Lubbards and purged out all vncleane and vnprofitable ministers planted Churches where there were none and caused endow them with Land and Living that there might bee mayntaynance in the House of GOD for the Prophets and their sonnes after them Hee dissolved in manie places the vnhappie vnion which was made of Churches and procured severall Plantations of them Ierome sayeth Tanta debet esse scienti◠eruditio Pontificis DEI ve gestus ejus
motus vniversa vocalia sint veritatem mente concipiat toto â—am habitu ornatu resonat So was hee learned in this learned Citie where there is the Seat of Learning wyse in ordering and governing GOD'S House faythfull impartiall and solid in judging discret in admonishing compassionate in correcting full of power and authoritie in censuring and rebuking to reduce the inordinate and when neede was to cutt off evill examples from the Flocke In dispatch of businesse speedie and with great dexteritie alwayes provident and carefull to advance the Gospell and paynfull even in the tyme of his sicknesse Without all carnall and base feare of men not bowed with boastes to betray the Church or daunted and discowraged from executing his office with great cowrage spirit resolutenesse of mynd contending with them that contended with God and fighting a good fight both in defence of the truth expugnation of heresies schisms and seditions brought in by adversaries And which is a speciall mark descerning a faithful Pastor from an hyreling who seekes his own things Hee was not given to filthie lucre but hating covetousnes all simoniacal practises all cunning covetous dealing not corrupted by brybes non erat manâ— porrecta ad accipiendum collecta ad dandum But in word and work benevolent charitable and hospital Not as Tacitus lib. 1. spake of Otho Opes perdere iste sciet donare nescit An honourable patterne of pietie and humanitie to all a lover and favourer of good men a comfort to the best a terrour and a wound to enemies and the worst inclyned And as Augustine spake of Cyprian Multi erat meriti multi pectoris multi oris multae virtutis In outward carriage and actions graue modest and constant procuring reverence of all that beheld him And which is especially worthie of mention and imitation he was sincere vpright being within what he seemed without Not as Tertullian saith of certain Philosophers Mimicè affectaÌ„t veritatem affectando corrumpunt For as Seneca says of Clemens Nemo potest diu personam fictam ferre But this integritie and constancie appeared in him vnto the ende it was not onlie a naturall inclination in him but a spirituall and gracious disposition At last being over-taken with a longsome and grievous disease which he did beare with his accustomed cowrage and constancie not vsing any word of impatience complaint or motion showing any discontent with God but with a quyet invinceable vndaunted heart as an immoveable Rocke â—phelde himselfe by Fayth and Hope resting in GOD his Saviour only lamenting his infirmitie in this That it vnabled him from the discharge of his Office as hee had done when Health lasted And yet in tyme of his weaknesse his Memorie and Senses beeing perfect hee caused carrie him diverse tymes both to the publicke meeting of the Ministerie and ordinarilie to the Church to the publicke worship of GOD vvhere hee was an attentiue and comfortable hearer And at last extremitie of sicknesse and death drawing neare hee was compelled to keepe home in Divine conference with all that visited him in speach jocund and pleasant vttering diverse Christian Apophthegmes before death often saying That hee had passed the halfe of death alreadie Pulchâ—a res est consummare vitam ante mortem vt mors pauca inveniat quae abolere possit And laying aside all other care hee composed himselfe whollie vnto that heavenlie lyfe and with that store of Comforts which hee had taught others prepared himselfe to death to yeeld his dayes peaceablie and with good resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVherein hee shewe great contentment and willingnesse to die and change this lyfe with a better For hee knewe by his singular wisedome and pietie Nihil esse stultius quam ad praemia coelestia non obsequio voluntatis accurrere sed necessitatis vinculo invitum trahi And for his farther comfort receaved the holie SACRAMENT of the Bodie and Blood of the LORD IESUS CHRIST vvith great devotion in the companie and together with diverse Reverend and Godlie Men the Ministers of both the Townes vnto whom hee verie heartilie in token of his agreement and comfort hee had of their fellowship in his lyfe gaue his Blessing and recommended them vnto the Grace of GOD. After which strength and speach fayling hee gaue diverse tokens to them who were present of a mynde setled and established by Fayth and Hope in assurance of the Mercie of GOD in the remission of his sinnes And then the extremitie of paynes chased that Soule of his out of the tabernacle of this flesh which the Angels haue carried vnto the Bosome of his Father ABRAHAM being delivered from the wearisomnesse and perils of this lyfe and now eateth the Fruits of his labours and his Conscience the comfort of his former fidelitie and with vnspeakeable joye awayteth for our comming thither A SERMON Preached at the Funerall of the R. R. Father in GOD PATRICKE FORBES Late Lord Bishop of ABERDENE In the speciall Church of the Citie of ABERDENE called Saynct Nicolas the xij of Aprill 1635. By WILLIAM GUILD Doctor of Divinitie Chaplane to his Majestie and Minister of GOD'S Word in the foresayd Citie LUKE II. VERS 29. LORD now lettest thou thy servant depart in peace according to thy Word THese words dearly beloved in our Lord and Saviour which I haue read in your present audience according to the opinion of some are the words of Prayse and of others are the words of Petition Of Prayse olde Simeon in them having now gotten the performance of that Promise made vnto him That hee should not see Death till hee saw the LORD' 's Anoynted and having the Babe CHRIST IESVS in his arms he prayseth GOD for this performance and acknowledgeth That now Hee was letting him depart iâ— peace for his eyes according to His word of promise made vnto him had seene his Salvation And those who so expound this Text haue for their warrand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tyme. Some agayne both Ancient and Moderne make these wordes to bee the wordes of Petition and to contayne the holie desire of this happie olde Man wherein now having gotten in his lyfe-tyme a sight of his promised and longed-for Saviour whyle Hee was presented in the Temple he desireth now a peaceable and happie departure as having seene Him who is the death of Death and LORD of Lyfe after whom hee longed In which Text we haue to consider 1. That there is a Departure out of this lyfe 2. That this is commoÌ„ to the Servants of GOD aswel as to the wicked therefore sayth old SIMEON Now LORD let thy servant depart 3. Wee see how the death of GOD'S servants is called to wit a Dimission or freedome to depart 4. The difference betweene the death and departure of the Godlie and the wicked to wit the one is in Peace the other not 5. From
tossing the mynde cares torturing the heart paines pinching the bodie pensiuenesse possessing the soule feares fretting crosses consuming and death at last consummating And wherein there is not any houre wherein we are not eyther in the remembrance of calamities by-past or the sense of some present or vnder the feare and foresight of some that are to come So that it is most true which Iob sayeth of man in this lyfe Man that is borne of woman is of short continuance and full of trouble Curasque subiisse molestas Sors homini connataetulit velut edita prunis Scintilla ignitis tenues vaga scandit in aâ—ras O then as sayeth Moses That men were wyse aâ—d would consider their latter ende and would thinke on the worlds vanitie to despyse it lyfes frayltie to contemne it deaths certayntie to expect iâ— judgements severitie to prevent it hells miserie to avoyde it and heavens felicitie to attayne it Seeing the death of the Godlie is a parting not a perishing a delyverie and not a destruction an annalysing not an annihilating In qua potius miseria Christiani quam ipse Christianus moritur Therefore the same is not to be feared by them who die nor yet excessiuelie deplored by vs who surviue praemitâ—untur enim non amittuntur oriuntur potius quam moriuntur eorumque funera sunt iis maximâ— foenera So that death vnto them is rather premiall nor penall lyfe nor losse and the day thereof lyke a birth-day to bee celebrated in respect of them rather with mirth nor mourning Therefore they rather desire nor dread the same saying with David My soule thirsteth for God even for the living God when shall I come and appeare before God Or with S. Paull I desire to bee dissolved and to bee with Christ. Or with Simeon here Lord now let thy servant depart in peace Or with the Sayncts saying How long O Lord which art holie and true Come Lord Iesu come quicklie And good reason they haue for doing so because three things concurre to them which are matter of great joye to vs in this lyfe a glad marriage a glorious triumph and a solemne coronation the marriage with Christ the triumph over all their enemies the coronation with a crowne of righteousnesse If poore Esther then and all her kinred were glad when shee was assumed by king Assuerâ—s to bee his Queene If David rejoyced when hee came backe triumphing after the slaughter of Goliah and if the earth it selfe rang for joye with the acclamations of the coronation of Salomon O how joyefull a day is that wherein the poore soule of a Christian is married gloriouslie with Him who is King of kings and Lord of lords and at the sight of that blessed Brydegroome as at Elizabeth's hearing of the blessed virgines salutation the Baptist did how doeth that soule spring and leape for joye O with what joyefull acclamations also doe these glorious spirits welcome the triumphant soule that is victorious over the enemies of Gods glorie and man's good and who so rejoyce at the conversion of a sinner much more shall they not at the coronation of a Saynct assumed vp to heaven associate to the Patriarches made equall with the Angels and conformed to Christ The fourth thing which this Text offereth to our consideration is the difference betweene the death of the Godlie and the death of the wicked the one is in peace the other not therefore sayeth the Prophet There is no peace to the wicked sayeth my GOD. But on the contrary Marke the Godlie and the vpright man sayeth the Psalmist For the ende of that man is peace for according to his soules estate as sayth Isaias hee entereth into peace and according to his bodie he resteth in the graue as a sweet sleeping bed so that hee may say with David I will lay mee downe in peace and sleepe And when I awake I shall be satisfied with thy lykenesse The cause of which death in peace is the lyfe of grace and because they lived the lyfe of the righteous therefore they die the death of the righteous But as for the wicked they depart not in peace because their life was destitute of grace both which the Apostls joyne as inseparable in their salutations grace and peace therefore sayth the Prophet of them The way of peace they haue not knowne and there was no vprightnesse in their goings but they made them crooked pathes wherein whosoever goeth hee shall not know peace wherefore they shall be in death as Balthassar was in his agonie seeing nothing but their guiltie conscience wryting bitter things against them sorrowing for their sinnes bygone being in anguish for their present miserie and in terrour for torments to come Satan now accusing them the conscience convicting them the lawe condemning them the Gospell forsaking them the Heavens debarring them and lyke Ionas whale hell gaping to swallowe them O dreadfull perplexitie when feare is so on everie syde a wrathfull judge aboue vnquenchable flames beneath a gnawing worme within a dreadfull dittie before fearfull fiends about and a dolefull doome at hand Whereas on the contraire the death of the Godlie hath peace for perplexitie solace for sorrow and for dreadour desire of dissolution their sinnes are silent their conscience calme the Law absolveth them the Gospell comforteth them their Saviour attendeth them Heaven is open to them the Angels accompanie them their good workes doe follow them O comfortable is the clayme that the soule maketh in that houre to God as a reconciled Father to Christ as her bryde-groome and Saviour to his blood as her ransome to his sufferings as her satisfaction to his promises as the covenant to Heaven as his purchase for her and to the societie of the Sayncts and Angels as fellow-citizens in eternall glorie with her 1. Seeing then that this is onlie the priviledge of Gods servantes to depart in peace let not Satan's slaues in their senselesse securitie clayme or expect the same For such a Pearle is not for swyne nor this Bread of God's Children is not to be given to doggs Therefore it may be sayde to them as Iehâ— sayd to Ioram What hast thou to doe with peace so long as thy impieties are so manie and thy impenitencie so great Or as the Lord sayth to the wicked What hast thou to doe to take my Covenant of peace in thy mouth that thou shouldest expect to die the death of the righteous who wilt not liue the lyfe of the righteous Seeing that Qui in vita moritur per vitiâ— certò in morte transire oportet ad aeterna supplicia 2. Seeing the departure of the Godlie is in peace that as the Prophet sayeth in that houre they enter into peace or into a joyfull and peaceabe estate resting from their labours it followeth then that they depart not with the terrifying expectation of a fyrie purgatorie wherein
their perplexed soules are to satisfie and suffer in those infernall flames no lesse torment nor the soules of the damned except onlie in shorter indureance For this were not to die in peace but perplexitie and in the fitt of such a pani◠feare as over-tooke Balthasser and by which their godlesse and groundlesse assertion whereby lyke the scorpion tailes of those locusts in the Revelation they stryke with the terrour of torment poore simple soules Gods mercie is marred CHRISTS merit maimed his trueth belyed his death debased his sufferings stained and his people abused by these who haue made gaine their godlinesse but not godlinesse to bee gaine turning Gods Temple againe into a Den of thieues and therein making merchandise not of doues but of mens soules as is fore-tolde of them being better seene as one sayeth in the golden number of actuall receat nor for their warrand in this poynt in the dominicall letter of sacred and holie Writ Out of these thinges also which haue bene formerlie spoken to wit that the death of Gods servants is a peaceable departure out of the prison of this bodie and miseries of this world wee may consider these three things in the same to wit the 1 necessitie of their death 2. The facilitie and 3. The felicitie thereof Necessitie which maketh resolution facilitie which giveth consolation and felicitie which causeth appetition Necessitie showeth it to bee in evitable facilitie easily tollerable and felicitie greatlie desiderable The necessitie is herein that it is our Posse-over that wee must depart out of the Egypt of this world before wee can enter into that heavenlie Canaan A dissolution it is called and therefore a separation must be of the soule from the bodie before that coelestiall vnion can bee effectuated with our Saviour Christ. A devesting of Mortalitie must be before we put on Immortalitie and a throwing downe of our earthlie tabernacle before wee get that better house to dwell in not made with hands eternall in the Heavens 2. The facilitie of the death of Gods servants is in this that their death is a peaceable departure death having lost its perplexing feare its paynfull sting and horrid shape and the soule being more ravished with that approaching sight of God than the bodie is payned with the sense of death the passion of mortalitie being so beaten backe with the impression of aeternitie that the soule is so farre from slackenesse to goe foorth as Lot was out of Sodom as on the contrarie it hasteth to bee in that place where it may truelie say with the disciples Bonum est nobis esse hic even as Abraham hasted to meete the Angels or Peter and Iohn hasted to the graue to see that CHRIST was risen And as willinglie they lay downe the bodie when death commeth for them as Peter did his shackels wherof he was vnloosed when the Angell came to bring him out of prison Hence it is called in Scripture onelie a falling asleep a giving vp the Ghost a gathering to our fathers a laying downe of this earthlie tabernacle and an vnclothing of vs lyke Ioseph of his prison garments or the prodigall of his beggerlie raggs to bee gloriouslie arrayed and highlie advanced to a heavenlie preferment where all losses are recompenced all wants supplied all crosses removed all teares wiped away all promises performed and all happinesse procured where Satan is trod vnder death overcome corruption abolished sanctification perfected and glorie at last obtayned 3. The felicitie also of the death of the Godlie in the bright sight of the Lords salvatiō is vnutterable when that eternall Sabbath commeth and joyefull jubile approacheth when the Lambes Bryde shall enter into that marriage Chamber to sight most specious in rowme most spacious and in beautie most glorious wherin to come is hghiest dignitie to dwel is greatest felicitie and to liue in is most joyfull eternitie the pleasures whereof are so plentifull that for greatnesse they can not bee measured so manie that they can not bee numbered so precious that they can not bee esteemated and so dureable that they can not bee limited which wee shall enjoye without wearinesse admire without ignorance affect without measure and feed on without loathsomnesse never to bee terminated impossible to be determinated where securitie is with safetie peace with all plentie light with all libertie rest with all rejoycing and tranquillitie with all felicitie where youth flowrisheth that never fadeth health continueth which never altereth beautie lasteth which never blasteth loue aboundeth which never abateth and lyfe endureth which never endeth The fift poynt is from whom this peaceable departure is sought to wit from the Lord who onelie can make it such by that inward assurance of reconcilement with himselfe wherein as wee see the practise of the Godlie ever for all good or comfort eyther in lyfe or death to haue their constant recourse to God onelie and to no creature Saynct or Angell whatsoever So wee see that the godlie are so farre from putting the memorie of death away as others doe from before their eyes as a tormenter of them before the tyme that they holde it ever in their sight and with olde Simeon here and the Apostle earnestlie desire the approach thereof saying with the Psalmist Bring my soule out of prison O Lord that I may prayse thy Name And so they can not onelie pray with Moses Lord teach vs to number our dayes that wee may apply our heatrs vnto wisdome but also can wish the acceleration thereof in GODS good tyme even as the workman longeth for the shadow or the hyreling for the ende of his worke And this they doe not out of a fitt of impatience as wee see in Ionas nor out of such discontent as wee perceaue even in Godlie Eliah but out of a longing with David to see Gods face with joye and of that happie conjunction with CHRIST whereof the Apostle speaketh Hence it is that they make not themselues for death when sicknesse commeth because they must die out of natures necessitie but because they would die out of graces desire manie things giving vp their last worke at death which make the godlie with the Apostle to crye out in life Who shall delyver mee from this bodie of death For then Satan giveth his last assault sinne leaveth her temptation the world its allurement corruption its repyning the conscience its accusing the bodie its painfull toyle and men their hurtfull injuring and then the soule in the strongest affection thereof set vpon Heaven and heavenlie thinges having gone before now in its purified substance is not so much thrust by deaths hand out of the bodie as Lot was out of Sodom by the Angell as it goeth foorth joyefullie lyke Noah out of the Arke and is pulled into that coelestiall Mansion by the hand of God as the Doue was taken into the Arke againe when shee could find no rest to the sole of her foote The last thing
piouslie preached the Trueth powerfullie mayntayned the same couragiouslie ruled in this Church prudentlie died at last most comfortablie and nowe resteth wee hope vvith CHRIST IESUS in Glorie aeternallie To whom with the Father and the holie Spirit be ascribed all Honour Glorie Majestie Prayse Power and Dominion for ever and ever world without ende AMEN HOLINESSE TO THE LORD OR A SERMON Vpon the 36 Verse of the 28 Chapter of Exodus In Commemoration of the most worthie and Reverend Praelate of blessed memorie PATRICK Bishop of ABERDENE Preached by IAMES SIBBALD Doctor of Divinitie and Minister of Sainct NICOLA'S Church of Aberdene Apr. 16. 1635. EXODUS xxviij vers 36. And thou shalt make a plate of pure gold and graue vpon it lyke the engravings of a signet HOLINESSE TO THE LORD THE CONTENTS I. THe Introduction Our purpose n. 1. Intention of Gods Spirit here The dignitie of the high Priests garments n. 2. II. The first part Of the plate or holie crowne What it was n. 1. What signifieth a crowne n. 2. What signified this crowne of Priesthood n. 3. The crowne of Christians n. 4. The crowne of Christian Bishops n. 5. The Pope his crowne touched n. 6. III. The second principall part The Inscription HOLINESSE TO THE LORD The words explayned n. 1. GODS Great Name n. 2. IV. HOLINESSE belonging to the LORD divided into three branches The first branch HOLINESSE belonging to GOD considered in Himselfe What is HOLINESSE n. 1. HOLINESSE essentiallie belongeth to God n. 2. His Holinesse substantiall n. 3. Dependence of our holinesse from it n. 4. The infinitnesse of it n. 5. His goodnesse admired in beholding our impuritie n. 6. V. The second branch How Holinesse belongeth to God in respect of his wayes The first degree Hee neyther doeth nor willeth evill n. 1 The second degree Hee willeth not evill in anie condition nor for anie ende whatsoever n. 2. The third degree Impossible it is for Him eyther to will or doe evill n. 3. The fourth degree Hee hateth vnholinesse and that infinitelie n. 4. Praedetermination to evill contrarie to His Holinesse n. 5. Evasions of the praedeterminants rejected n. 6. The objection taken from Gods concurrence answered first n. 7. The second answere n. 8. The argument from giving power to sinne and from permission thereof answered n. 9. Our evill is from our selues n. 10. VI. The third branch HOLINESSE belongeth to God in respect of all that pertayne to Him The whole world His holie Temple n. 1. Man a more holie Temple n. 2. Man's holinesse at his creation n. 3. His holinesse in his restauration n. 4. Great necessitie of holinesse now in all men n. 5. Our defect herein lamented n. 6. The Holinesse of the Priest how great it should bee n. 7. VII Transition to the prayse of the Bishop of ABERDENE Reasons of his renewed prayse n. 1. His judgement n. 2. Learning n. 3. Prudence n. 4. His eloquence n. 5. His magnanimitie n. 6. His holinesse in advancing Gods glorie n. 7. His care to advance Learning n. 8. His care of planting Churches n. 9. His integritie n. 10. His holinesse in private lyfe and death n. 11. The Conclusion n. 12. I Haue made choyse this day of this Text both that I may aedifie you in Holinesse and that I may performe that duetie and pay that debt which I owe to the Vertues and Memorie of our Holie Reverend and Worthie Praelate of blessed memorie The holie Prophet Moses in praeceeding verses in this now read and in some following after setteth downe the direction of GOD concerning the Holie Vestments of Aaron and his sonnes who were to succeed him in the Office of the high Priest Glorious were those Vestments giving the high Priest more than a humane splendor Glorious 1. considered in themselues and with reference to the high Priests Dignitie and one of the most precious things in the world highlie esteemed and most carefullie kept by the Iewes as you may see at length in Iosephus Whence Iesus the sonne of Syrach speaking of this Eccles. 45.7 sayth that God beautified or blessed the high Priest with comely Ornaments and cloathed him with a Robe of glorie Hee put vpon him perfect glorie and strengthened him with rich Garmentes And vers 13. Before him there were none such neyther did anie stranger ever put them on but onelie his children and his childrens children perpetuallie 2. Much more precious yet were they in respect of their signification which was 1. of the incompable excellencies of Christ Iesus that great high Priest for ever who is the ende of the Lawe adorned with all perfections whereby hee is to GOD most acceptable and most venerable to vs. 2. Of the excellencie required in those of that place whether vnder the Law or vnder the Gospell which challengeth greater perfection That sayeth Beda which outwardlie did shyne in the Ornamentes of the Priestlie Vestmentes should inwardly be deeplie seated in the mynds of our Priestes being spirituallie vnderstood and should outwardlie shyne glorious in their actions aboue the ordinarie vertues of the faythfull It is not anough for them to be lyke vnto other men though good for the Priestlie Authoritie sayth Ambrose requireth a singular weyght of vertues and a most serious endevour therevnto So Greg. Nazianzen speaking of sainct Basil sayeth that hee accounted the vertue of a private man to stand in fleeing of evill and attayning to some degree of goodnesse But that it is blameable in a Praelate not to bee excellent since even by his excellencie scarce can hee drawe people to a mediocritie of vertue The Christian Church hath thought it good to enjoyne her Priestes even an outward habit and conversation differing from that of others But much more different and much more excellent should bee the inward disposition and vertues of their mynd which is before God of great pryce Let the Priests be cloathed with Salvation and the Sayncts shall shout for joye PSAL. cxxxij 16 In the wordes which I haue read a singular piece of this holie Vestment is commanded to be made to wit the plate of the holie Crowne having this inscription HOLINESSE TO THE LORD Let vs consider 1. The Crowne it selfe 2. The inscription of it The accomplishment of this commandement heere concerning it is set down EXOD. xxxix 30 And they made the plate of the holie Crowne of pure golde wrote thereon a wryting lyke to the ingraving of a signet HOLINESSE TO THE LORD SO LEVIT viij 9 And hee put the Mitre on his head also vpon the Mitre even vpon his fore-front did he put the golden plate the holie Crowne which the Lord commanded Moses ECCLESIAST xlv 12 He set a crowne of gold vpon the mitre wherein was ingraven HOLINESSE an ornament of honour a costlie worke the desire of the eyes goodlie and beautifull Here it is called a plate of golde EXOD. 29. a crowne of holinsse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
It was as it were a semi-circle from the one eare to the other vpon the fore-front of the mitre tied behind with a blew lace EXOD. xxviij 37 And thou shalt put it on a blew lace that it may be vpon the mitre vpon the fore-front of the mitre it shall be Iosephus sayth that beside the ordinarie Cap of the Priestes the high Priest had another which a golden crowne did compasse in a threefold order His words are these The high Priests Hat was such as the other Priestes vsed on which there stood another sewed therevnto and flowrished with Hyacynthyn This after a triple order was environed with a golden crowne in which there were divers vessels of gold made after such a sort as may be seene in that herbe which we call Daccharus and amongst the Grecian Herbalists Henbane But the Scripture though verie exact in the description of these garmentes mentioneth no such thing Howsoever the plate was the ornament and as it were the crowne of the high Priests crown And indeed it was a kynd of crown covering a good part of the head from the one eare to the other before vpon the Mitre A Crowne was appoynted to adorne the head the most eminent and most absolute part of the bodie to declare that it signified the greatest and most excellent thing No greater thing amongst men than Vertue and the reward thereof Honour as the Philosopher calleth it Therefore a Crowne was vsed to signifie Holinesse Ingine and Learning Cowrage and Victorie and finallie high Dignities Ioye and Felicitie therein All this was signified by a Crowne Hence whatsoever in lyfe is perfect and excellent even the top ende consummation and perfection of everie thing is so called He that sayth a Crown sayth al this Ecclesiasticus 1.2 The feare of the Lord is Honor Glorie Gladnesse a Crown of rejoycing Ecclesiasticus 25.6 Much experience is the Crown of old men the feare of God is their glorie Plinie sayth that a Crowne was not given of olde to anie but to GOD. The Hebrew Doctors make a three-folde Crowne of Kingdome of Knowledge and of Priesthood Of which last wee are now more particularlie to speake This Crowne was given to the high Priest by God 1. Because he was a type of Christ who is not only a Priest but also a King a King whose Kingdome is â—n everlasting Kingdome and whose dominion hath no end DAN vij 14 And this is marked by Clem. Alexandr who sayeth that the golden Hat of the high Priest exalting him did signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Royall power of our Lord. 2. To signifie the dignitie of his priestlie Office and the excellencie or Crown of Vertues wherwith such should be adorned both then and now For if the dignitie of high Priests was so great vnder the Old Testament and their Vertues answerable therevnto how much greater is the dignitie of Priesthood vnder the New Testament and of Vertues requyred to it 2. COR. 3.7 If the ministration of death written and ingraven in stones was glorious c. how shall not the ministration of the Spirit be rather glorious For clearing this it shall not be amisse shortlie to looke to the Crowne of all faythfull Christians Wâ— finde in the ancient Monumentes of the Christian Church that all Christians after Baptisme were crowned This ceremonie indeede was not vsed before Tertullian nor in his tyme as appeareth by his booke de corona militis Yet was it in vse in the tyme of Nazianz. as appeareth by his 23 Oration where hee desireth Hero the Philosopher to come to him that he might crowne him So Orat. 40. So Chrysost. Homil. ad baptizatos concerning the vertue of Baptisme Severus Alexand. lib. de Baptismo most playnlie expresseth it So the forme of Baptisme according to the forme of the Ethiopians All Christians are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royall Priesthood 1. PET. 2.9 Nothing is so Royall sayth Leo Serm. 3. in annivers die suae assumptionis as that our soules being subject to GOD should rule the bodie Nothing more Priestlie than to consecrate to GOD a cleane conscience to offer to Him vnspotted sacrifices of pietie vpon the Altar of our heart Unspeakable is the matter of joye that wee haue through the benefit of Baptisme wee are fred thereby from the servitude of Satan Therefore sayeth Tertullian When one is baptised the Devill perceaveth him planâ— liberaâ—â—m truelie delivered out of his hands And Nazianzen calleth Baptisme a freeing of vs from servitude Yea by it wee are advanced not onlie to Liberâ—ie but also to the Dignitie of GODS Children for it is the washing of the new birth TIT. iij. 5 Hence Chrysost. By Baptisme we become free and not onlie free but also righteous and not onlie that but also Children and not onlie Children but also Heyrs and not only Heyrs but also the Brethren of CHRIST and joynt-Heyres with Him Hence also another of the Ancients calleth Baptisme Coelestis Regni comparationem the obtayning of the heavenlie Kingdome By it CHRIST becommeth our Crowne In that day the LORD of Hostes is vnto vs for a Crown of Glorie and for a Diademe of Beautie ISAI 28.5 And wee by it obtayne a title to the incorruptible Crowne of Glorie which vndoubtedlie wee shall receaue if wee as a Royall Priesthood or Priestlie Kings fight valiantlie the Battels of the LORD This is that Crowne of lyfe which the LORD hath promised to them that loue Him IAM 1.12 Which none getteth but he that stryveth lawfullie 2. TIM 2.5 And which everie one receaveth that doeth so Be thou faythfull vnto the death and I will giue thee a Crowne of Lyfe REV. 2.10 This is that incorruptible Crowne 1. COR. 9.26 And which fadeth not 1. PET. 5.4 The beautifull Crowne of Amaranthus sayeth Clemens Alex is layd vp for him that doeth well it is Heaven alone and not the earth that can bring foorth this Flowre This onlie Flowre fadeth not and hence hath this name To this purpose Sever. before cited sayth that at this Ceremonie the prayer was The Lord make you worthie of His heavenlie Kingdome and in stead of this corruptible crowne crowne you with the Crowns of Righteousnesse and good workes To signifie and remember these things was this Crowne given to all Christians If the dignitie of all Christians if their combates cowrage and hope bee so great how much more is it with the spirituall rulers whose duetie is to leade and bring them to the Crowne According to the ancient phrase all Christian Bishops are summi Sacerdotes high Priests albeit in the third Councell of Carthage this Title was forbidden because by some abused to cherish their ambition Great is their preheminence great and manie their battels wherein if they acquyte themselues worthilie there abydeth them a farre more glorious Crowne than others 1. PET. 5.4 The Civicke Crowne or Garland was much esteemed of
of it vpon that sinfull people loaden with iniquitie No doubt they cry in like maner now when they look vpon the great impietie and impuritie of this Land though we heare them not We feele in part the effect of GOD'S Holinesse this way We are almost consumed and yet wee haue neyther had Sword nor Famine nor Pestilence Through the anger of the Holie One of Israell the whole earth is darkened and the people is as the fewell of the fire no man spareâ—h his brother ISAI ix 19 Everie one eateth the flesh of his owne arme ISAI ix 20 Wee spreade foorth our handes and Hee hydeth His Eyes Wee make manie prayers but Hee will not heare Isai. j. 15 For all this His anger is not turned away but His Hand is stretched out still because our prophane hands are full of wickednesse If Hee bee so terrible to vs nowe howe dreadfull shall Hee bee heereafter when we shall stand before Him at death or at judgement ISAIAH was an holie man when that vision was presented vnto him Isai. 6. yet howe astonished was hee at the sight of the LORD Woe is mee for I am thee vndone c. How terrible then shal the presence of God thy Iudge be to thee who hast not heere or there a spot of sin but hast filthines incorporat in thy soule Revel vj. 16 They sayde to the mountaynes and to the rockes Fall on vs and hyde vs from the face of Him that sitteth on the Throne Goe then such as are vncleane and vnholie wash you and make you cleane Goe to that pure Fountayne which the HOLIEST of HOLIES hath opened out of His owne side Zach. xiij 1 and say with DAVID PSAL. lj Wash mee throughlie from my iniquitie Though all GOD'S People should worship Him in the Beautie of Holinesse yet more especiallie they that serue at the LORD'S Altar A terrible demonstration heereof the LORD gaue to Nadab and Abihu Levit. x. 1.2 Their office requyreth a particular sanctification inward by the grace of GOD'S Spirit working an ardent and fervent desire of halowing the NAME of GOD giving power and skill to dispense the meanes of Holinesse and moving them to goe before others in a lyfe examplariâ—ie holie Outward by the authoritie of the CHVRCH separating and consecrating them with Prayers Supplications and imposition of handes to this Sacred Office to be Fellow-workers with GOD and His Instrumentes in sanctifying and saving of men Therefore this HOLINESSE TO THE LORD was engraven in the head and fore-head of the high Priest to signifie that though the duetie bee common to all yet chieflie belonged to him and that hee by his example should leade all others both Priestes and People in the studie of Holinesse Exceeding great Holinesse is requyred in the high Priest whether wee consider him in reference to GOD or Man Priesthood sayeth Chrysostome in his excellent Bookes De Sacerdotio Lib. 3. is performed on earth but yet it is to bee counted in the ranke of heavenlie thinges And therefore a Priest must bee so pure as if in Heaven it selfe hee were walking amongst heavenlie powers Terrible were those thinges which praeceeded the tyme of Grace as Bells Pomgranats precious Stones the Mitre the plate of Golde the Holiest of Holies c. Yet sayth hee if wee compare them with the things that are vnder the tyme of Grace we will finde them to bee verie light and that true which saynct PAVL sayeth 2. COR. 3. For whyle thou beholdest the LORD sacrificed the Priest performing that Sacrifice and powring ouâ— Prayers and the people dyed as it were and made red with that precious Blood thinkest thou that thou art yet amongst mortall men and on the earth Art thou not rather translated to Heaven and doest thou not laying aside all carnall cogitation beholde with a free and pure mynde the thinges that are in Heaven And Lib. 6. hee sayeth to the same purpose when the Priest performeth this most sublime part of Christian Service in the EVCHARIST I demand sayeth hee where shall wee ranke him What integritie should wee require of him What religion How innocent should those hands â—ee that serue Howe pure the tongue that vttereth those wordes What thinge should bee so pure and cleane as the soule that receaveth so great and so worthie a Spirit At that tyme sayeth hee the Angels stand beside and the whole order of the heavenlie Powers doe shout What is requyred of him sayeth NAZIANZ that is to stand with the Angels and to prayse with the Arch-Angels and to sende Sacrifice to the Altar that is Aboue and to discharge Priesthood with CHRIST and to restore the frame of Man-kynde and to renewe his Image and to bee an Architect for that superiour worlde and to say more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who becommeth himselfe God and maketh others such And agayne A man should greatly purge his mynde and approach beyond others to GOD before hee take care of Souls and to mediate betwixt GOD and Man which is the duetie of a Priest before hee presume to offer that great Sacrifice This is the summe sayeth NAZIANZ then Tbat Priests bee such in vettue as that to speake it in a word they bee heavenlie that they themselues bee first purged then purge others first endewed themselues with wisdome and then make others wyse first bee themselues a light then enlighten others first come to GOD themselues and then bring others to Him A Ruler sayeth GREGORIE should greatlie labour to bee cleane hee should be polluted with no spet who hath vndertaken this office to cleanse the heartes of other men Quia necesse est ut esse munda studeat manus quae diluere sordes curat The hand should bee cleane that would cleanse For if vncleane sayeth hee it yet defileth more It is written sayeth hee there ISAI lij Mundamiui qui fertis Vasa DOMINI Be ye cleane that beare the Vessels of the LORD VERS 11. This they doe who beare the Soules of their Brethren to the inward Sacrifices In conversationis suae exemplo in the example of their owne conversation Howe cleane then should hee bee who carrieth in the bosome of his owne conscience those living Vessels to the Temple of Aeternitie Therefore whereas all Christians should bee and are called Sancti HOLIE Christian Bishops should bee and haue beene styled Sanctissimi MOST HOLIE It was the Sanctitie of the Priestlie Office and conversation that procured to those of that place of olde so great veneration as that it proceeded even to the kissing of their feete and handes So the people of Hierusalem kissed the feete of Epiphanius and the people of Rome the feete of Anselme Thou seest sayeth Ambrose the neckes of Kinges and Princes bowed downe to the knees of Priestes and having kissed their handes they thinke themselues guarded by their Prayers Before wee ende let vs descende to a more particular application and shortlie consider howe this our REVEREND
Church amongst vs wee could haue wished to liue private Ministers rather than in the rowmes wee are called vnto But in such Callinges as you knowe better than anie of our selues the burthen care of the Charge must no more deterre vs than these outward showes of Honour and ease allure vs. To seeke Places of this kynde may well bee thought Ambition but to refuse and draw back when GOD calleth is Disobedience and if it be done for the eschewing of vexations it is farre from the Christian courage resolution we should all haue Now wee are assured if anie man did ever come to this Place by GOD'S calling you are hee whether wee consider the instance made in the last Vacancie of that Sea by all the Ministers and Gentlemen of the Countrey which wee perceaue his Majestie doeth not forget or your owne behaviour in it that by the moyen of none direct or indirect hath made sute to bee preferred And therefore as wee from our heartes thanke GOD who hath put it into his M. heart to goe this way so wee must in the Name of GOD and by the loue you beare to the mayntaynance of His Trueth request and require you to accept the Calling assuring your selfe that wee for our partes howe long it pleaseth GOD to vse our service here shall not bee wanting by His grace in anie thing that becommeth the Brethren of our Vocation towardes you And our certayne hope is that notwithstanding all these fightes wee endure with enemies without those that should be friends within our GOD shall giue vs strength to beare out and by His Blessing in the ende justifie to the world our proceedinges wherein having you to bee a labourer and worker with vs wee shall bee so much the more encouraged As to the rest that should be done for your formall entrie wee remit the care thereof to him whom it concerneth and commit you at this tyme and ever to the protection and blessing of Allmightie GOD. YOVR LOVING BRETHREN Saynct-Andrewes Pa. B. of Ross. Io. B. Cathness Ia. Glasgow An. Lismorensis Al. B. of Murray Edinb 5. Febr 1618 Letter of the Arch-bishop of Saynct-Andrewes To Master Thomas Mitchell To my verie loving Brother Master THOMAS MICHELL Minister of GOD'S Word BRother I haue receaved your Letter and am glad you choosed rather to send a bearer than come your selfe at this tyme. My earand was chieflie to signifie vnto you that wee haue obtayned his Majestie 's consent for placing the Laird of CORSE at ABERDENE which you and I much desired in the last Vacancie And I trust in GOD nothing shall proue more profitable to His Church and a better man to beare downe the enemies of all within those partes than this I looke daylie for his Majestie 's Warrand to the Chapter to conveane and proceede in that Election and how soone it commeth will sende to you the particular instructions anent the proceeding praying you to advertise me whither to sende my Letters as soone as you can And so to the next occasion I rest Edinb 16. Febr. 1618. Your loving Brother SAYNCT-ANDREWES Letter of a most Reverende Father in GOD IOHN SPOTSWOOD Arch-bishop of Saynct-Andrewes To PATRICK FORBES Laird of CORSE To my verie loving Brother The Laird of CORSSE SIR AS I was closing the former Letter a pacquet came to mee from Court contayning a Licence to the Deane and Chapter of Aberdene to meete and elect a worthie person to that place which now vaketh with a private recommendation of his Majestie for your selfe Of this I thought meete to giue you signification Because howe soone the Licence can passe the Seale I will send it with such directions as are fit for the orderlie proceeding of matters Neyther will I insist with you not to declyne the Place vpon the scruples mentioned in your Letter seeing wee haue given you sufficient satisfaction there-anent and that nowe thankes to GOD wee are in the expectation of a good peace Rather I will beseech you consider what the state of this tyme and the Church of GOD in it craveth at your handes I shall not mention the publicke enemie or yet our Politickes who I am perswaded did never heare of anie thing more to their discontentment than your nomination for this Place Onlie be pleased to looke vnto our selues and you shall see there was never more neede to keepe a Church from disorder As yee wryte of your selfe GOD is my witnesse I could wish to bee vnknowne in the world and serue GOD in the obscurest place rather than where by His Providence I am casten But wee are not at our owne choyse and so must you thinke Where GOD calleth To runne away it is not Modestie but Rebellion and Disobedience GOD giue vs in this short tyme to bee wyse and faythfull and to despyse all thinges in respect of the Reward proposed on which if wee holde our eyes wee shall never bee discowraged by the malice of the wicked I take my leaue and rest Your assured Brother SAINCT-ANDREWES Edinb 16. Febr. 1618. Letter of the Laird of CORSSE to Master THOMAS MITCHELL To the Right Worshipfull my deare Brother in CHRIST Master Thomas Mitchell Minister of the Gospell at Vdney RIght Worshipfull and deare Brother after heartie Salutation the Letters which together with yours are come to mee from the South leade mee to thinke that you haue guessed rightlie at the purpose of the Arch-bishop's entreatie For even this same night I haue receaved a Letter from all the Bishops in Edinburgh together with his Majestie 's Letters to them and to the lordes of his highnesse Secret Counsell verie playnlie and peremptorilie appoynting me for your Bishopricke Nowe his Majestie 's Letter is both so free and peremptorie as truelie it hath casten mee into great anxietie of mynde so as I stand much in need of your counsel and Prayers to GOD for directiō I haue sent you herewith the copy of his M. Letter that you may so much the better consider what difficultie of resolution I am put vnto The LORD bee my Counsellour Thus referring the issue of all to GOD and commending you heartilie to His Grace I rest ever Keith 13. Febr. 1618. Your assured loving Brother P. FORBES of CORSE Another Letter of the Laird of CORSSE To M. THOMAS MITCHELL To my Worshipfull and deare Brother Master Thomas Mitchell Minister of the Gospell at Vdney RIght Worshipfull and deare Brother after all heartlie salutation I receaved your Letter this thursday after noone the xij of March After the recept of the Letters whereof I sent you a copie I wrote backe a long Letter to the Bishops whereby to excuse my selfe and to lay off the burthen they had moved his Majestie to lay vpon me But agaynst my expectation I haue reported nothing but a more vehement insisting and that with certification that by declyning the Calling I will incurre his Majestie 's bitter indignation and the imputation of contemning GOD'S Vocation and the