him converted There Andrew shall present before the Iudge Achaia Iohn Asia Thomas India converted as Gregorie speaketh O that yee may bee with him in lyke manner with joye at the right Hand of the Iudge in that Day The LORD grant it for CHRIST'S sake To whome with the FATHER and Blessed SPIRIT bee all Prayse and Glorie for ever and ever AMEN A CONSOLATORIE SERMON Preached vpon the death of the R. R. Father in GOD PATRICKE FORBES Late BISHOP of ABERDENE By ALEXANDER ROSSE Doctor of DIVINITIE and MINISTER of the EVANGELL in ABERDENE in Saynct NICOLAS Church there Anno 1635. the xv of Aprill DAN xij 2 And manie of them that sleepe in the dust of the earth shall awake some to ever-lasting lyfe and some to shame and ever-lasting contempt IT may perhaps seeme strange that the noyse of my mourning for the death of our late Worthie Prelate was not these dayes by-past with the rest of my Reverend Colleagues heard in publicke This duetie had beene performed ere nowe were not Death fearing that my vnappeased griefe through sense of my great losse should haue made mee to burst out into bitter and Tâ—agicke Invectiues agaynst her and so haue brought you all in hatred with her as with that vvhich the Philosopher saieth is omnium terribilium terribilissimum Of all thinges that are terrible the most terrible did arrest mee by her mightie Herauld Sicknesse to the end that by neare communing with her I might knowe and impart the same vnto you also that shee is not so indeede as her grieslie lookes doe praetende not an enemie to the Godlie as nowe in our mourning shee is holden to be but a friende and herefore in your mourning you should bee comforted For by the death of CHRIST her nature is changed Through death Hee hath destroyed him that had the power of death that is the Devill and delivered them who through the feare of death were all their lyfe tyme subject vnto bondage Hebr. ij 14.15 Death is no more death I am sayeth our Saviour the Resurrection and the Lyfe hee that believeth in Me though hee were dead yee shall hee liue And whosoever liveth and believeth in Mee shall never die IOHN xj 25.26 By her the Godlie are bound in the bundle of Lyfe Shee is but the way that all flesh doeth goe to put an ende to their miseries Shee looseth them out of Prison gathereth them to their Fathers maketh them lay downe their tabernacle and putteth them into a sound sleepe from whence they shall bee awakened to ever-lasting Lyfe But because it were endlesse to showe you all the good we nowe obtayn by Death I haue bounded my selfe within the limites of this Text wherin we haue a sweete Cordiall for the reliefe of the heart of Man from two great evils to wit The ignorance of the nature of Death it selfe and the ectate of men after death Feare not to taste therof for it is praescrybed by the Greatest DOCTOR in Heaven or in earth GOD Himselfe the Soveraygne and onlie Physician both of Soule and bodie The Apothecarie by whose hand it was delivered was an Angell who gaue it for a strong Consolation vnto Daniel and hee who hath left it vnto vs for that same vse was this same Daniel Vir desideriorum A man greatlie beloved of GOD A Pen-man of holie Scripture who spake and writ as hee was inspired by the holie Ghost And it is of an immortall and never-fading Vertue flowing from the immortall and all-sufficient Worth and Merit of the death and Resurrection of IESVS CHRIST That Death by the ignorance of the true nature thereof doe not dismay you learne to knowe That it is but a sleepe That the estate after death doe not dishearten you learne that it is but a wakening and such a one as is to Lyfe and such a lyfe as shall haue no death an ever-lasting Lyfe a sweete Cordiall indeede but the comfort contayned in it doeth not indifferentlie concerne all All indeede shall sleepe all shall awake but not all to ever-lasting Lyfe The awakening of some shall bee to shame and contempt for Qualis vita finis ita Lyke lyfe lyke ende lyke awakening Who liveth in the LORD shall die in the LORD rest from their laboures and awake to ever-lasting Lyfe And who liveth in sinne their ende is destruction and their awakening is to shame For this Text hath its own both Extent Restraynt Extent all indeede shall sleepe all shall awake Restraynt Some to ever-lasting Lyfe some to shame and contempt There bee some I knowe doe not allow to it this just Extent in regard it is sayde onlie manie that sleepe in the dust For they thinke that all men shall not suffer death which by sleepe is meant heere Grounding themselues vpon the wordes of the Apostle 1. COR. xv 51 Beholde I showe you a mysterie Wee shall not all sleepe but wee shall all bee changed Hee distinguisheth all men vnto those who shall bee alyue and remayne vnto the comming of the LORD and those that shal be asleepe Which distinction importeth That those who then shall bee alyue shall not die but shall immediatelie or without anie death intenveaning bee caught vp with the rest of the Elect to meete the LORD in the ayre Tyme will not serue mee to speake of this mysterie as Paull calleth it at such length as I would onlie yee shall know that the ancient Fathers of the Church haue bene much divided in their judgemeÌ„ts concerning those whom the LORD at His comming to Iudgement shall finde alyue Chrysostome wryting vpon that place and diverse Greek Fathers following him haue thought that they shall not die but that they shall bee changed from the estate of Mortalitie vnto the estate of Aeternitie Of this opinion also were some of the Latine Fathers in speciall Tertullian and Ierome and diverse moderne Wryters both Papistes as Cajetane and some others led by his authoritie as also Protestantes as Calvine and some others following him But manie haue beene and are yet of another opinion that is they haue believed or at least thought it more probable That even those who shall bee alyue at the LORD His second comming shall truelie and reallie die that they may vndergoe the common punishment of Man-kynde and shall immediatelie thereafter bee raysed vp or quickened that they may compeare with the rest vnto Iudgement Of this opinion were diverse both of the Greeke Fathers as Dydimus one of the Doctors of Alexandria and Acacius Bishop of Caesarea as we may perceaue by Ierome his Epistle to Minerius and Alexander EPIST. 152. vvhere the judgement of them both in this particular is related and Oecumenius in his Commentaries expounding this place and also of the Latine Fathers as the Author of the Commentaries vpon Paul's Epistles attributed to Ambrose in Thes. Cap. 4. Augustine in some places of his workes as Lib. 20. De Civitate DEI Cap. 20. although in other places hee seeme to encline to
penalities or temporal miseries vnto which the baptized are subject after baptisme that they are not truelie and properlie punishments they should say they are not punishmentes meerlie vindictiue for indeed they are punishments that the baptized are still subject to them for their own weale especiallie to the effect they may be conformed to Christ their head that although they remayne after baptismall remission yet baptismall remission is full and perfect no wayes exposing the baptized to a necessitie of suffering purgatorie-paynes after this lyfe that although men be not fred frō them presentlie yet by vertue of baptismall remission they shall in the world to come especiallie in the day of resurrection be fullie fred from them So we may say and ought to say of these temporall afflictions calamities vnto which the Elect are subject after their sinnes are pardoned in penitentiall reconciliation First that they are not punishments meerlie vindictiue or satisfactorie to the justice of God Secondlie that they are inflicted vpon them for their weale to wit that they may bee vnto them exercyses of their vertues and meanes wherby they are conformed vnto Christ their head Thirdlie that although they bee inflicted after penitentiall remission yet penitentiall remission is perfect and no ways exposeth penitent sinners to a necessitie of suffering purgatorie-payns after this lyfe And last of al that although penitent sinners be not fred from them in this lyfe yet by vertue of penitentiall remission and of Christs merits which by it are applyed vnto them they shall obtayne a totall and perfect deliverance from them in the lyfe to come when all the stayne or deformitie of sinne shall bee fullie purged out Here indeed such a deliverance cannot be expected For although our Saviour hath merited vnto vs a deliverance both from sinne and also from the punishmēts and consequents of it yet seeing it hath not pleased God to free vs fullie from sinne in this lyfe it is not to bee marveled that wee are not fullie delivered so long as wee liue here from these evils and miseries which are the punishments consequenrs of sinne But blessed be God as we are here fred from the dominion of sinne so also are we fred frō the malediction of the punishment And as we shall hereafter be altogether fred from sinne it selfe so shal we also be fred altogether from the miseries which are the consequents thereof But to leaue this and to come to that other argument which our Adversaries doe bring agaynst vs from the severe Discipline observed in the auncient Church towards those who had fallen into mortall sinnes after baptisme and from the long and paynful exercyses of repentance imposed vpon them truelie it is a wonder that our Adversaries should be so impudent as to affirme that that laudable custome of the Ancients doeth make for them seeing it maketh so manifestly against them For these penitential exercyses were not by the ancient Church imposed vpon men after absolution or remission of sinnes as means requisit for a removall of temporall punishments or for deliverance from purgatorie-paynes but were imposed ordinarily before it as means requisit for obtayning remission of the sinne it selfe deliverance from eternall damnation For the Fathers gaue not absolution to sinners vntill such tyme as they had accomplished penitentiall actions enjoyned and after absolution was given they did not anie more impose such pennance vpon them which I might easilie proue by a cloude of ancient witnesses but I need not seeing so manie of our Adversaries doe confesse it By this ye may perceaue that the Fathers of the ancient Church believed that in penitentiall reconciliation there is a full discharge of the whole punishment For if they had thought otherwayes they would haue imposed penall exercyses vpon penitentes after they were absolved to the effect that by them they might bee fred from these reserved or vndischarged punishmentes I know Bellarmine sayeth that those penal exercyses which in the ancient Church preceeded absolution were imposed ad poenam temporalem expiandam to the end that the penitents might be fred frō those temporall punishments which would haue bene reserved after the remission of their sins if those satisfactorie exercyses had not preceeded But this is flat contrarie to the mynde of those Fathers for they thought that if those penitentiall exercyses or satisfactions as they called them but not in that sense in the which Papists now take this word did not preceed nothing of the punishment should bee discharged vnto the delinquents and consequentlie that one part of it to wit the temporall punishment should not bee reserved Temporall punishment is sayd to bee reserved onlie when the aeternall is discharged or as our Adversaries speake when the aeternall is so remitted that in liew thereof temporall punishment is imposed But the Ancients thought that without praecedent satisfaction by poenall exercyses aeternall punishmēt is not discharged or which is all one sinne is not remitted and consequentlie they thought that when satisfaction doeth not proceede temporall punishment is not reserved Ye haue heard what Popish doctors say concerning the greater or mortall sinnes of those who die in the Lord and concerning the temporall punishment which they thinke is ever reserved when they are remitted after Baptisme Now I come to the smaller sinnes of the Godlie which they call Veniall Our Adversaries say of them that although a man die in the Lord yet he may die with the guiltinesse of these sinnes not having as yet obtayned pardō or remission of them especially if he die suddenly or in the rage of a fever and that in respect hee hath never retracted them by repentance nor craved pardon for them In which case say they he cannot enter into Heaven immediately after death because no polluted or vnclean thing can enter into that glorious Citie but must for a tyme be tormented in Purgatorie to th' effect he may be fully cleansed from the guiltinesse of those sinnes This comfortlesse doctrine of our Adversaries consisteth of three Assertions which we shall particularlie but verie shortlie consider The first is That sinne is never pardoned except it bee retracted by repentance or to vse their owne phrase except there bee some reall change in the sinner or some praevious disposition whereby he is fitted and prepared for receaving remission The second is That those of the Elect who die suddenlie or in a raging Fever can not haue this praevious disposition which consisteth in the acts of repentance and consequently they die without remission of their veniall sinnes The third is That they who die so must bee purged from their guiltinesse by suffering Purgatorie-payns The first of these Assertions if it bee taken in its full generalitie and extended to all Cases it ought not to bee admitted For although in that Great and Mayne Iustification whereby wee are translated from the estate of sinne into the estate of Grace mortall sinne is not remitted to those who are
acquire a Kingdome to Himselfe so death is to the Godlie an entrance into that kingdome which GOD hath promised to those that loue Him and everie Godlie man may vvhen hee dieth say with PAVL Hencefoorth there is layde vp for mee a Crowne of Righteousnesse Secondlie As for the vnion of Loue or Friendship which the Godlie haue with CHRIST death can not ende or dissolue it for Paul telleth vs That nothing is able to separate vs from the loue of CHRIST and in the wordes following boldlie giveth a defyance to death affirming That it is not able to effectuatâ— this separation Manie yea great and inaesteemable benefits redound vnto the Godlie by vertue of this vnion in the houre of their death For first by reason of it CHRIST IESVS in that most dangerous houre pleadeth for them most earnestlie and effectuallie Our necessitie doeth require this For when wee are arreasted by Death and are going to bee praesented before that dreadfull Tribunall vvhere all our workes of Righteousnesse yea all our sufferings can not sufficientlie pleade for vs wee haue more nor neede that that Blood which speaketh better thinges than that of Abell should pleade for Mercy and favour to vs. His loue also and most tender affection which made Him to ware or bestowe His Blood and His Lyfe for vs can not but make Him to ware His Request for vt in that tyme of our great neede Hee vvho vpon the Crosse prayed for His cruell Tormentors vvill vndoubtedlie nowe vvhen Hee is in His Kingdome remember His Friendes and say Pater ignosce iis Father forgiue them Hee vvho in that last and most dolorous night of His lyâ—e when Hee made as it were His Legacie and declared His latter Will to His Father sayde concerning all the Elect Father I will that they also whome Thou hast given Mee bee with Mee c. Hee I say will particularlie for everie one of them at the houre of their death say Father it is My will that this My Servant whom Thou hast given Mee bee with Me where I am that hee may beholde that Glorie which Thou hast given Mee Secondlie in respect of this Union CHRIST doeth strengthen the Godlie vpon their bed of languishing and maketh all their bed in their sicknesse yea Hee maketh a Bed of inward joye and comfort vnto their soules wherein they may rest and bee refreshed when their bodily payns are most grievous and intollerable For then Hse speaketh to them by His Spirit Wordes of comfort or rather as Peter calleth them Words of aeternall Lyfe He sayth to them as Hee sayde to the poenitent Thiefe To day shalt thou bee with Mee in Paradyse Hee sayth to them as Hee sayde concerning Lazarus his sicknesse This sicknesse is not vnto death yea This death is not vnto death but for the Glorie of GOD and also for your glorie that by it yee may attayne vnto aeternall Glorie and Happinesseâ— and as He sayd to Iacob when hee was going downe to Aegypt Feare not to goe downe to Aegypt for I will goe downe with thee and will surelie bring thee vp agayne so sayeth He to His languishing and dying Servants Feare not to goe downe into the darke and silent Graue for I will goe downe with you and I also will surelie bring you vp agayne These and the lyke comforts Christ Iesus by the inward and secret language or testimonie of His Spirit doeth communicate vnto manie of His Servantes â—pon their death-beds but whether or not He doeth communicate them vnto all the Elect without exception I dare not determine as I sayd before One thing I firmlie belieue That all the Elect are in some measure strengthened by Him vpon the bed of languishing I meane vpon their death-bed yea so strengthened that all the Powers of Hell can not make them to die in that fearfull sinne of Desparation For GOD vvho is not deficient in thinges necessarie for our naturall lyfe and much lesse in thinges necessarie for our spirituall estate hath giveÌ„ vs this sweet promise I will never leaue thee nor forsake thee and consequentlie deoth ever conserue in His owne Children such a measure of Fayth and Hope as is sufficient for salvation Thirdlie As the Godlie in the houre of death are bolde to commende their spirites vnto CHRIST and as it were to breathe out their soules into His Bosome for this is the last sute of a departing Saynct LORD IESVS receaue my spirit so Hee also in regard of this vnion granteth their desire that is He receaveth their spirits He welcoÌ„meth them with this sweet Salve Intra in gaudium DOMINI tui Enter into the joye of thy LORD and Hee praesenteth them vnto His Father saying Beholde I and the Children which GOD hath given mee Iohn I am sure was glad vvhen CHRIST sayde to His Mother Beholde thy Sonne and to him Beholde thy Mother Howe much more shall mee rejoyce when CHRIST bringing our soules into GOD'S Chamber of Praesence shall say to GOD Ecce Filii Tui Beholde thy Children and to vs Ecce Pater vester Beholde your Father The third or last sort of vnion which the Godlie haue with Christ to wit the vnion of influence or reall operation and in speciall that vnion whereby the Godlie are vnited with Christ as members of his mysticall bodie and branches ingrafted in him not onlie continueth or endureth vnto death but in death and by vertue thereof the spirituall lyfe which is communicated vnto the Godlie in their regeneration and the vitall operations of the same are so effectuallie and reallie preserved that the Godlie may be sayd not onlie to liue when they die but also to come by death to a greater perfection of their lyfe For the Spirit of God in the holie Scripture telleth vs that the supernaturall lyfe which wee haue by grace is an everlasting lyfe as lykewyse that it is but imperfect here and shall be perfected hereafter For here we walke by fayth and not by sight and now that is in this present lyfe we see through a glasse darklie but then that is in the lyfe to come we shall see God face to face And therefore holie Augustine sayeth verie well that our lyfe which now is nothing but hope shall hereafter be aeternitie and that the lyfe of this mortall lyfe is the hope of an immortall lyfe Yee haue heard now that the vnion which the godly haue with Christ is not abolished nor yet diminished but rather augmented and perfected by death Whereby ye may learne first how firme and stable that vnion is which wee haue with Christ seeing as I haue shown you death it selfe is not able to dissolue it Happie are these then who count all thinges but dung that they may gaine Christ and that they may be found in him c. For with MARIE they haue chosen that good part which shall not be taken
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
those who haue not learned it herefra as it was to the Athenians Mockerie Act. 17.32 And yet it is the onlie ground of our comfort For if in this lyfe onlie wee had hope in CHRIST wee were of all men most miserable 1. COR. 15.19 It is that which giveth vs confidence and hope For Resurrectio mortuorum est fiducia christianorum sayeth carnis· It is an speciall article of our Fayth which wee must holde vndenyable against all such wicked Hereticks who would denye the same wickedlie thinking that the bodies being resolved into their first principles shall lye without hope of restoreing to lyfe Or if there bee any bodies at all glorified they shal not be the same which were layde in the graue but some other made of the ayre or such lyke thing An impious Heresie most manifestlie against infinite testimonies of Scripture whereof this is one most evident Wherefore Augustine Lib. 20. de Civit. Dei cap. 23. showeth it to bee the same with that of our Saviour Iohn 5.28.29 For those whom the Angell sayeth that they sleepe in the dust are sayd by our Saviour to bee in the graues And what is to the Angell They shal awake It is to Christ They shal heare the voyce of the Sonne of man and come foorth The Angel sayeth Some to everlasting lyfe some to shame and eontempt Our Saviour sayeth Who haue done good vnto the resurrection of lyfe and who haue done evill vnto the resurrection of damnation So clearlie consonant that our Saviours wordes are a plaine exposition of the Angels Tertullian most learnedlie in his booke De resurrectione carnis refuteth this Heresie and the learned after him haue done it most fullie As for that they object That the bodie being a base vyle contemptible and corrupted thing how can it bee awakened to glorie they should haue considered That albeit in matter it be base yet it is made wonderfullie honourable By GOD Himselfe was man created to bee immortall and Hee made him an Image of His owne aeternitie And CHRIST IESUS now incarnate hath honored vs with this That wee are members of His bodie of His flesh and of His bones Ephes. 5.30 And by the glorification of His bodie our bodies His members are alreadie begun to be glorified And that Hee might present vs vnto Himselfe glorious hath cleansed our bodies by the washing of regeneration and made them temples of the holie Ghost and wee are fed by the bodie and blood of IESUS CHRIST to the certayne hope of this Resurrection according as our Saviour sayeth Iohn 6.54 Who so eateth my flesh and drinketh my blood hath eternall lyfe and I will rayse him vp at the last day And as that father well marketh Non possunt separari in mercede quos opera conjungit For who worketh together in justice should bee rewarded together In this poynt I marvell much how they dare derogate from the power of GOD for Hee who made man first of nothing what can hinder Him againe now to make him vp of some thing For Hee that calleth things which are not as though they were ROM 4.17 how easilie may Hee call backe those thinges that were and quicken the dead For what although the bodies bee burnt in ashes bee devoured of beasts eaten of fowles or fishes For Tertullian answering to this sayeth Habet et carâ— suos sinus interim in aquis in ignibus in alitibê° et bestiis The flesh also hath her own receptacles in the meane tyme in the waters in the fyre in the fowles and beasts Cum in haec dissolvi videtur velut in vasa diffunditur And when in these it is dissolved it is powred in as it were in vessels Si etiam ipsa vasa defecerint cum de illis quoque defluxerit in suam matricem terram quasi per ambages resorbetur vt rursus ex illa repraesentetur And if sayeth hee these vessels fayle and it flowe out thereof by turning againe it is drunken in into the earth and out of it it may bee refounded againe according to that which is wrytten Revel 20.13 And the sea gaue vp the dead which were in it and death and the graue delyvered vp the dead that were in them and they were judged everie man according to his workes Showing whatsoever kynde of death they died they must all aryse and giue presence at judgement Knoweth not the LORD by His infinite wisdome where the smallest part of the dust wherein their bodies are dissolved lyeth and by His infinite power is Hee not able to collect them altogether Shall wee denye Him that skill a master of familie hath in his owne house or a gold-smith in his shop who can readilie bring everie thing out of its owne place and as they ought in a perfect manner put them together This power of GOD is evidentlie witnessed in the Phoenix who albeit burnt in ashes returneth to lyfe in the Flees and Wormes dead in Winter reviving againe in Summer in the day buried in the night the nixt day returning And to affirme that those bodies which shall bee glorified with the soule shall not bee the same bodies which were layde asleepe it is to deny the Resurrection For who can call that a Resurrection that is a raysing vp of that bodie which was fallen a wakening of that which was asleepe It were meerlie ridiculous as the strength of the former argumentes evidentlie evinceth Wherefore we must vndoubtedly holde with Tertullian that Resurget caro quidem omnis quidem ipsa quidem integra In deposito est ubicunque apud DEVM per fidelissimum sequestrem DEI hominum IESVM CHRISTVM qui homini DEVM hominem DEO reddet carni spiritum spiritui carnem that is The flesh shall aryse and all flesh that selfe-same flesh whole and in its integritie For where ever it be it is in sure keeping with GOD through that faythfull Mediator betwixt GOD and Man CHRIST IESVS who will restore GOD to Man and Man to GOD the spirit to the flesh and the flesh to the spirit The same bodies then which were layde asleepe in the graue shall bee awakened and that by the ministerie indeede of the holy Angels who are ministring spirits for the good of the Elect but efficiently it shal bee by the voyce of IESVS CHRIST as Hee testifieth of Himselfe Verilie verilie I say vnto you The houre is comming and now is when the dead shall heare the voyce of the Sonne of GOD and they that heare it shall liue IOHN v. 25 Hee is their Head and therefore will awake His owne members to the participation of His owne Glorie Hee is their King and will therefore call on them to share of the Happinesse of His Kingdome and to giue them a full and finall Evidence That Death is swallowed vp into victorie Hee will declare by His voyce what vertue is in Him to quicken them will possesse them with that which is the ende of
Church that right glorious in your own Spheare goe on I beseech you more more to approach to your Father's light that the losse which our Church hath sustayned by his removall may be repared by you and the setting of one Sunne may bee the rysing of another This shall be a part of the daylie prayer of Edinbr the 5 of Apr. 1635. Your verie loving Brother TH. B. of BRECHIN Letter of a Right Reverend Father in GOD Iohn Maxuell Bishop of Rosse to Io Forbes of Corse in recordation of his Father Patricke Forbes of Corse late Bishop of Aberdene To the right worshipfull D. Iohn Forbes Preacher in Aberdene WORTHIE SIR HEaring of the happie death of your worthie Father as I could not choose but blesse God for it yet can I not but regrate the great losse I haue by it With what a fatherly and tender affection did he embrace me when first I receaved holie Orders had a station neare to his How happie was I vnder his governement when shortlie after in God's mercie for the good of His Church he was advanced to the Sea of Aberdene In my difficult service at Edinburgh how ofteÌ„ haue I bene refreshed with his pious prudent directions and advice And when latelie GOD brought me agayne to serue in these northerne parts when in my journeyes Northward and Southward I had the happinesse to enjoy him at his own house what encouragements haue I had from him in these difficult tymes to goe on in God and the king's service Next to you giue me leaue to say it I haue reason to bemoane the losse of a Father Yet non amisimus sed praemisimus And if anie thing be to be regrated it is the losse the Church suffereth and chiefelie hoc temporis articulo that howsoever we haue a pious and gracious king whom I pray God Allmightie to blesse with an happie and long Reygne yet variis acerbis casibus concutitur What might not be expected from him who was Consulendo prudens eloquendo facundus agendo fortis Hee is dead yet shall ever liue in the myndes and memories of good men The good order and peace established in his Diocesse the flowrishing Reformation of the Universitie and Schools of Aberdene the happinesse of both Citie and Towne of Aberdene in a pious learned able Ministerie the peace setled in the countrey discutiendo humiliora negotia his exemplar pietie at home his fatherlie authoritie in his Sea his fidelitie wisdome courage and pietie in acquyting himselfe as became a Prelate Counsellor States-man will make his memorie blessed with all who feare GOD to the worldes ende Suffer mee a little to solace both you and mee by remembring what hee was although my expression be short of his worth Vir fuit vt natalibus sic dignitate clarus moribus vt scriptis politissimus qui ad doctrinae orthodoxiam vitam priscae pietatis animum nihil praeter charitatem Ecclesiae emendationem vnitatem Spiritus in vinculo pacis spirantem attulit In eo maximum pacis quietis studium summa contensionum rixarum fuga vt nisi de necessariis contendendum minime putaret qua animi moderatione et aequitate vt partiariorum Theologorum iram invidiam ita verè Catholicorum optimorum amorem benevolentiam meruit Episcopus fuit omnibus virtutum numeris absolâ—tus In eo Chrysostomi profluentis orationis copiam Hilarii Cothurnum Basilii suaeviloquentiam Cypriani disciplinam Hieronymi in Scripturis peritiam Augustini in disputando acumen Ambrosii aculeos Gregorii puram nulloque fuco vitiatam pietatem in eo denique tanquam in vna tabula vividum Episcoporum Exemplar videre fuit Gravis nec severus facilis non contemptus quod paucis datum non minus amabilis quam venerandus Res Ecclesiae tam abstinenter quam alienas tam diligenter quam suas tam relligiosè quam sacras administrabat Quid multis dignum vita sortitus est exitum animaÌ„ virtutibus pietate onustaÌ„ bene de Repub. Christiana meritam DEO reddidit DEVM veneror vt omnes singuli virtutum ejus vestigia prementes eundem sortiarum vitae exitum Sir the manie bondes whereby I was tyed to the dead haue made mee burst out in this weake expression of a strong affection both to condole and congratulate with you And yet when all accountes are made blessed bee GOD we haue more true ground of true joy and content than sorrow and discontent So praying GOD All-mightie to blesse you with manie good dayes I rest Edinb 6. Apr. 1635. Your Loving Brother in CHRIST IO ROSâ—ENSIS Letter of a right Reverend Father in GOD Adam Ballendine Bishop of Aberdene To Doctor Iohn Forbes of Corse To his Reverend Brother Doctor Iohn Forbes of Corse MY DEARE AND REVEREND BROTHER HAVING now viewed and seene these partes I glorifie GOD who hath comforted mee in giving so happie Preachers to this Towne This vnder GOD was the worke of your happie Father of blessed memorie to whome succeeding ages are beholden for the same and for the restitution of the Colledge whollie ruinated till it pleased GOD to stirre him vp as also in reviving the Episcopall Revenewes in a farre better measure than hee found them These workes beside the great giftes given vnto him by GOD speake yet for him after his death I professe next vnto the conscience of my Calling and the Commandement of GOD his praeceeding example doeth moue mee to an holie emulation having succeeded to him in this Place And I wish to GOD I had also succeeded to his Vertues In this GOD hath blessed you qui es optimi patris non degener filius Your Sermons Disputes Conference haue refreshed me The LORD encrease His Graces and crown them with Perseverance Exspect from me what in GOD I am able to performe The Grace of GOD bee with you Your Brother in the LORD AD ABERDENE Aberd. ultimo Septemb. 163â— Letter of a Right Reverend Father in GOD David Lyndsay Bishop of Edinburgh To Doctor Iohn Forbes of Corse To the Right Worshipfull and my well-beloved Brother Doctor Iohn Forbes of Corse RIGHT WORSHIPFULL I Receaved your Letter Ye shall assure your selfe that what consisteth in my power I will doe to further your Right both for your owne worth and for your Father's sake of blessed Memorie a learned wyse and a couragious Prelate who in his lyfe was a mirrour of Pietie Iustice and Sobrietie expressing in his action what hee perswaded in his doctrine I pray to GOD that as yee haue begun so yee may proceede to walke in his foot-steppes that so the want of him may bee supplyed to the glorie of GOD the good of CHRIST'S Church and the joye of vs who had the happinesse to be his Friends and Colleagues whyle hee lived and hope after this lyfe to bee gathered with him to possesse the Inheritance that our blessed Saviour the LORD IESUS hath
the Altar fall And doe divinelie worship as the Word Clearlie commands the Ever-living LORD His Sentences so sage so sweet and calme Flow'd from him flowantlie lyke Floods of Balme His Proaves and his Pedegree I passe That honourable and ev'r worthie was Yet vnto them and vnto all this Land His Lyfe lent Light and as a Starre did stand Praeshyning still and with so solemne Show That all the World his Christian carriage know Vnto the poynct and period wherein His Soule ascended from this Sinke of Sinne While softlie breathing from his Breast his Breath Hee sleeped sweetlie as disdayning Death And with vs left an Ever-living Fame A notable Renowme and Noble Name III. PASCH-DAY the Sonne of Righteousnesse arose And Hee the day before his course did close T' attend the triumph of that Glorious Day That all the Righteous should remember aye His Soule ascending boue the chrystall Coome While that its Reliques in this terren Tombe Heere lyes it there aye Haheluiah singes To magnifie the Mightie KING of Kinges And prostrate lowe before the Mercies Throne Duelie adores the TRINITIE-TRINE-ONE Enjoying justified the rich Reward To all the Pious promisd and prepar'd A Guerdon Great past Compasse and Compare For their blest Workes that follow them vp there Where Peace and Pleasure haue no period But endlesse are as th'Ever-living GOD And where with Heavēly Hoasts of holy Saincts Hee ev'r and ev'r there Haleluja chants Mr AL. GARDEN ADVOCATE Vpon the much-lamented death of the most Reverend Father in CHRIST BISHOP PATRICKE Late Lord Bishop of ABERDENE c. EPITAPH WIthin this Casket is inshrynd Who now triumphs ov'r Death's Assyze In whom with Skill Grace was combynde To make a Praelate of rich pryze A faythfull Steward hee was still Who sterved none through want of Food Dispensing all his Masters will Rejoycing in the peoples good In Church or Civill-Policie Few could to him bee parallell Day-starre hee was of the Clergie Nay Pillar of the Common-weall VVealth was not his Petition VVith gift of Heritage content Honour without Ambition His worth procur'd and good Descent And to bee short hee nothing wanted To make him Mirrour of this Age This trueth by all men must bee granted Few so victorious left the Stage VVhich makes vs act in mourning Verse Sad Interludes now ov'r his Hearse ANOTHER SOme holde it rare to finde voyde of deceat A wittie States-man or without oppression One bearing rule nay carelesse in conceat Of Coyne to see a Church-man by Profession Loe here intomb'd then doeth a Phoenix lye VVho liv'd all three and did vnspotted dye Mr IAMES GORDON Then Student New Minister of GOD'S Word at Kearne EPITAPH Vpon the death of PATRICK FORBES Late Bishop of Aberdene OF all this All the Universall frame The Beautie BRITANE is and ABERDENE Gives both a Grace and Grandour to the same For all is singular that there is seene But eminent aboue these all is One The chiefe and highest honour of that Towne Late Praelate PATRICK glorie of the Gowne BRITANE this All He grac'd ABERDONE And was an Ornament to all alone MISAKMOS Mr IAMES KEYTH A THRENODIE Vpon the Lamentable and ever to bee deplored death of the most Reverend Father in CHRIST PATRICKE Late Bishop of Aberdene One of the Lordes of Privie Counsell and Right Honourable Laird of Corse and Baron of Oneill HIs Birth sad Muse his lyfe his death passe by And all that follow'd these and doe not pry In these transplendent rayes of Vertues light Which looking to may thee bereaue of sight But in thy passing by take once a glance And make that glance his prayses to advance First in his birth which is but least of all But great indeede but here to mynde I call His vert'ous lyfe by all so still renown'd That with it as a Garland Birth was crown'd His godlie lyfe with glistring Winges of Fame Doeth to all ages eternize his Name As in his mortall lyfe to CHRIST hee liv'd So now with CHRIST vnto CHRIST he dy'd Wee doe our Neighbour misse but his hath found CORNELIUS wee cause for to resound The hills and dales with sorrow hee with joy Wee for our Sheepherds losse not hee for why His Sheepherd hee hath found hee now is crown'd VVhich fills his heart with joy makes ours to sound VVith griefe away from vs to PAUL hath gone Our TIMOTHIE his precepts everie one How hee hath kept to show which makes our heart VVith joy with griefe for him to burst to smart For vs. Ah ABERDENE Ah ABERDONE Thy Light 's eclyps'd from thee thy joy is gone My Muse wold speak but it doth blush for shame Not being worthie to sound out His Fame Mr ALEXANDER WHYT Student in Divinitie ON THE DEATH OF THE RIGHT HONOURABLE AND REVEREND FATHER IN GOD PATRICK FORBES BISHOP OF ABERDENE WEE neede not bee lugubrious For this sweete holie One Who now from vs away is reft Vnto that heavenlie Throne For now hee weares the Diademe Of Glorie Immortall For his good workes in Heaven shyne Lyke Starres coelestiall But to the LORD Omnipotent Who him hath princelie crownd Let vs giue thankes and eke His prayse With heart and voyce resound A rarer Man could not bee found As this on earth to dwell For hee in Vertues all but most In WISEDOME did excell His vertuousnesse for to expresse It is but all in vayne Because to all are manifest His Vertues without stayne A Godlier could not bee found All mortall men among Who for his good and godlie lyfe Vnto the Heavens is gone IOHN IOHNSTON Student in Philosophie In the King's Colledge of Aberdene Raban's Regrate For the present losse of his very good Lord Patron and Master PATRICK FORBES Bishop of Aberdene Baron of Corse and Oneill Who most Peaceablie and Godlie departed hence to a Better lyfe vpon Easter-Even about 3 aclocke in the morning at his Pallace in Olde Aberdene adjacent to the Cathedrall Church in the 71 yeare of his Honourable Age and the 17 yeare of his Godlie Governament March 28. Anno 1635. BEholde Alace Here lyeth ONE VVho on this Earth Compare had none A Learned Patron Wyse and Graue A Consull good What would you haue Chiefe Orator of Scotlands North. The World can not afford his VVorth A Prelate and a Pastor good VVho in due tyme gaue Heavenlie Food At Morne at Noone and Evening tyde Vnto His Flocke sweet IESUS Bryde The Poore with Meat Hee fed also None hungrie from His House did goe A CROSSE into His Badge Hee bore And follow'd CHRIST who went before But halfe a day for to prepare For CORSE with HIM an Heavenlie Share Then Death Where is thy Sting Let see And graue Where is thy Victorie Your Honour in the Dust is spred PATRICRE now reygnes with CHRIST His Head Death 's but a Passage to convoy Such Sayncts into their Master's Ioy. The LORD prepare vs lesse and more To follow Him Hee 's gone before Good Sirs I am bihind the rest I