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
come to perfect age without some reall and intrinsecall alteration in them or without some praevious disposition whereby they are disposed and fitted for it according to that of holy Augustine He who made thee without thy consent and concurrence doeth not justifie thee without thy consent and concurrence Yet it is possible yea verie probable that these smaller sins are sometyms remitted by our Gracious LORD to those who are alreadie justified without anie praevious change or disposition on their part especially when by suddentie of death and indisposition of bodie and mynde they are impeded from considering and acknowledging of their offences This should not seeme strange to our Adversaries seeing manie of their moderne scholasticke wryters and those of greatest note do teach First that God according to the fulnesse of his absolute power might if he pleased remit sinnes both mortall and veniall without anie infusion of grace yea without anie intrinsecall change or praevious dispositiō by repentance in those to whom they are remitted Secondlie that mortall sinnes not onlie may bee but also sometymes are remitted without anie act of contrition or formall repentance as they call it especiallie in the case of oblivion that is when a man is altogether vnmyndfull of them Thirdlie that veniall sinnes may bee and often are remitted without anie act of repentance whether formall or virtuall by aspersion of holie Water Episcopall benediction giving of Alms c. and that ex opere operato Now if God out of the fullnesse of his absolute power can remit anie sinne without repentance vpon our part and if hee sometymes doeth show this fullnesse of his power together with the greatnesse of his mercie in pardoning the mortall sinnes of the Elect without anie praevious act of contrition when they cannot be remembered as also in pardoning veniall sinnes without the same even when they may be easilie remembered shall we not thinke that he will dispense with the defect of repentance in them for their veniall sinnes and supplie it by gracious condonation when through suddentie of their departure or through indisposition of body mind they are not able to haue it Manie things in such a case pleade for mercie and favour to the godlie man yea pleade more powerfullie and effectuallie with GOD than aspersion of holie water Episcopall benediction or anie other of these things which Papists call Sacramentalia to wit inherent grace which is a habituall repentance for by it wee habituallie detest and forsake all sinne the prayer of the faythfull who are then present with him the prayer of the Church in generall which at all tymes recommendeth to God most earnestlie those who are in distresse and danger eyther temporall or spirituall and aboue all the intercession of our Lord and Saviour for him in the Heavens To these wee may adde the prayers of the godlie man himselfe who dieth so by which long before death preparing himselfe for death hee most frequentlie and ferventlie besought the Lord to grant vnto him a happie departure and a full discharge of all his sinnes before his dissolution The godly put vp this request to God ordinarilie in their prayers and consequentlie it is granted vnto them For seeing the effectuall fervent prayer of the righteous avayleth much and seeing Christ hath tolde vs that if wee abyde in him and his wordes abyde in vs wee shall aske what wee will and it shall bee done vnto vs it were great follie to to imagine that the godlie in vayne put vp this request to GOD. In the second Assertion of our Adversaries there is no certaintie at all For although a godlie man die suddenlie or in a great rage and distemper yet who knoweth what operation the Spirit of God hath secretly vpon his departing soule immediatelie before it bee loosed from the bodie or what communication hee hath with God after the passages of his senses are so stopped that hee can haue no communication with men It may bee when hee seemeth to thee altogether senselesse that then hee is most sensible of his spirituall estate and is crying Petcavi Miserere I haue sinned greatlie in that I haue done and now I beseech thee O Lord take away the iniquitie of thy servant It may be when hee is speachlesse and past conference with men that hee is then entertaining an heavenlie conference or Dialogue with Christ his Saviour that hee heareth Christ saying Surelie I come quicklie and is replying Even so Come Lord Iesus that hee is saying Lord remember me for now thou art in thy Kingdome and that hee heareth CHRIST rounding in his eare that which Hee sayd to the penitent thiefe To day shalt thou be with mee in Paradise I will not take vpon mee to determine whether or not these of the godlie who die suddenlie or in a raging Fever haue anie such exercyse of prayer and repentance after they haue lost the vse of their senses But this one thing I wil say If God haue decreed to pardon no sin how small soever but vpon subsequent repentance as our Adversaries affirme in their first Assertion it is more than probable that GOD granteth that benefit to al the godly before their departure whatsoever be the manner of their death or their carriage in death The third Assertion of our Adversaries which is drawne out of the other two as a cōclusion from its praemisses hath but two faultes one is that these praemisses vpon which it is grounded are not sure The other is that although they were infallibly true yet the conclusion it selfe might bee denyed For although wee should grant that repentance by Gods appoyntment and decree is absolutely necessary for remission of everie sinne how small soever and that manie godlie men die without it yet it will not follow that they must bee tormented after this lyfe in Purgatorie For the common and receaved doctrine of the Papists themselues anent the remission of these veniall sinnes with which a man dieth doeth shewe vs a fayre and easie way to eschew that melancholious and fearfull consequent For they all some few being excepted affirme that those venial sinnes from which the Elect are not fred before death are remitted to them in the verie instant of death or which is all one in that instant in the which the soule is separated from the bodie This doctrine was not onlie maintained by Alensis Thomas Scotus Durandus Almainus and manie other auncient Schoole-men who indeede doe differ verie much amongst themselues anent the meane or disposition whereby remission of veniall sinnes is obtained in that first instant of separation but also by their most famous late wryters who haue handled this matter partlie in their Disputes agaynst vs and partlie in their Commentaries and Disputes vpon the third part of Thomas his Summe Quaest. 87. Now if these sinnes bee remitted in the moment of dissolution what can followe after that moment but eternitie of blessednesse For
that it hath debarred them for ever from the joyes of Heaven Eeven this is the way Labour to get a sight of the Lord's Salvation which if thou doe all other thinges will seeme but dung and losse and that which dazeleth the eyes of the wicked with the glorie of them wherewith Satan would haue tempted our SAVIOUR will appeare vnto thee but as they are to wit base dust vayne tryfâ—es and altogether worthlesse Then getting this comfortable and contenting sight thou wilt not care tho thy eyes bee closed from seeing anie other earthlie after-sight and wilt say rather with old Simeon Let thy servant depart in peace from seeing farther here in respect of that sweet sight of thy salvation which I haue gotten by grace and long to haue it more clearlie and fullie in glorie Surelie as when the three Disciples sawe this Salvation of the Lord in His transfiguration they despysed all sights beside and sayd Bonum est nobis esse hic so will they who get this spirituall sight of Him and assurance of salvation in Him despyse all worldlie thinges and say that to be dissolved from them and to be with Christ is the best of all whereas others alia non despiciunt quia non eum respiciunt and are so in loue with earth because they were never acquaynted with Heaven 5. If this was such joy to old Simeon to see Christ Iesus a poore Babe in the estate of humilitie that hee desired to depart in peace O what joye is it and shall be to His Sayncts to see Him as He now is in the estate of Glorie not as then vpon earth but nowe in Heaven not amongst sinfull men but glorious Angels and spirites of the just and not subject to passion and injuries but now in exaltation and inhabiting prayses Old Iaakob was so ravished with joye when hee saw Ioseph in Aegypt that almost with the verie lyke words he cryed out with olde Simeon Now let me die since I haue seene thy face The people of Israell also they shouted for joy when the Arke of God came into the hoste the earth it selfe lykewyse rang for joy when the people saw Salomon anoynted and crowned their king and the Baptist also in his mothers wombe leaped for joy at the approach of our Saviour newlie conceaved O then howe shall the elect soule departing out of this earthlie bodie be ravished with joye when it shall see Christ Iesus glorious in the Heavens when it shall beholde that true Arke of God and heare the Heavens ring with joyfull prayses of that true SALOMON the King of kinges and Lord of lordes who sitteth vpon the Throne And if Moses face did shyne when hee was but a few daies with the Lord on Horeb and saw but His back-parts O how shall they shyne then who in all aeternitie shall see Him face to face vpon that heavenlie Mountayne Or if those servantes of Salomons were pronounced blessed who stood before him and heard his wisdome how much more blessed shall His servantes and sonnes bee who is greater than Salomon who in those Coelestiall Mansions stall stand before Him heare Him see Him and for ever liue with Him Whom to see is felicitie to heare is heavenlie melodie and to liue with Him a most blessed societie 6. Last of all these words of olde Simeon decanted neare his death are called The Song of Simeon beeing heerein lyke the Swan who is sayde to sing sweetlie about that tyme when death approacheth vnto her Wherein wee see what way to make our death joyfull and comfortable vnto vs wherein we may not begin to sorrow but to sing to wit with Simeon who is sayd to be a just and devote man to leade a holie lyfe and embrace offered salvation and so we shall die a happie death and eschow damnation Sow then in tears betyme if thou wouldest reape in joy and let thy tears here prevent thy terrours hereafter a holie lyfe a hellish death and true sanctification aeternall condemnation Having thus expounded this Text I made choyse thereof in this Funerall Commemoration of the laâ—e Right Reverend Praelate our most worthiâ— Diocesane and Ordinarie for these respects 1. Two days before his happie departure having an earnest desire to participate of the blessed Communion with vs his Clergie Ministers of Aberdenâ— and ordinarie Assessors when most devotelie hee with vs had receaved that blessed Pledge of his Salvation there was read vnto him thereafter this portion of holie Scripture vnto which wordes of olde Simeon Lord now let thy servant depart in peace c. with his eyes lifted vp hee gaue an heartie AMEN This being then the portion of Scripture which was read whereof he so tooke holde before his death I haue now made choyse of at this tyme after his death to expound Next with this Text and him who vttered these words to wit olde Simeon this Reverende late Praelate most fitly in these things is found to symbolize 1. Simeon was an old man and so the Lord honoured him in whose Funerall Commemoration these words are handled with many years and a full age which is a Crowne of Glorie being found in the way of Righteousnesse 2. Simeon was a devote and just man and so was this Religious Praelate adorned both with Pietie and Equitie devote towardes God in his worship of Him and just towardes men in his dealinges with them 3. Simeon was of good report amongst his people and so was this worthie Praelate as Paull willeth a Bishop to bee of good report even amongst those that were without and of a singular both great respect and good report amongst them that were within both in Church and Policie 4. Simeon was a Priest in the Iewish Church so this Venerable Honourable MaÌ„ was a Praelate in the Christian Church advanced to that top of Eminencie for his lyfe and learning worth wisdome godlinesse and gravitie 5. Simeon now stricken in age having gotten a sight of the LORD'S Salvation desired to depart in peace Even so this Reverend and Glorified Praelate beeing also stricken in age having not onelie gotten himselfe a sight of the LORD'S Salvation but also having given by his manie years preaching a sight thereof to others at last having finished his course with joye hee desired lykewyse to depart in peace and be with his LORD Of whose blamelesse lyfe sound literature vigilant care sober conversation good behaviour hospitall heart all relucent Vertues requisite in a Bishop besides his kyndnesse and cowrage prudence and patience worth and other Vertues rare partes and just prayses seeing my Reverend Colleagues which went before haue more amplie discoursed ne ligna in sylvas feram and that my Speach seeme not to wrong by a ruder rehearsall and needlesse tautologie what so truelie worthilie hath beene alreadie spoken I can not but abruptlie ende deploring the losse which both Church and Common-wealth sustayneth in him who as yee all knowe was borne honourablie lived amongst vs
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
vpon these Thrones aboue Then let hope of this allay your cresses heere Lift vp your heades yee drouping Saincts for your releasse drawes neare I know Viators thinke their LORD makes long delay But with the weyght of endlesse blesse Hee 'll recompence His stay V. And art thou gone deare ghost C. Yes I haue stay'd too long For I must goe and beare my part of our triumphing Song Whereof I know one day yee shall sustaine your parts And sing the Praises of the Lambe with jubilating heartes Meane tyme present your selues with heaven erected eyes And recommend your faynting hearts your weakned hands knees To him whom GOD hath made Brabeutes of your host Hee heares your cryes Hee sees your teares not one of them is lost As wee haue joyfull proofe who are triumphers now The lyke estate vndoubtedlie Hee will vouchsafe on you Vnder the hope whereof I bid you all Goodnight Till yee enjoy what ye expect and Faith bee chang'd in sight ARTHURI IONSTONI M. D. MEDICI REGII EPIGRAMMA DE HOC TUMULO Quem Reverendissimo Patri PATRICIO FORBESIO IOANNIS FORBESII Filii pietas marmore aere perenniorem excitavit FORBESIOS hîc cerne duos sine compare patrem Et natum secli sidus utrumque sui Ante dedit vitam nato pater omine laeto Nunc patrem nati vivere cernis ope Plus meruit natus quam cepit clauditur aevo Quam dedit annorum limite vita caret Nobili Clarissimo ac Generoso Domino Domino IOANNI FORBESIO Domino à CORSE Baroni de ONEIL c. Universitatis Abredoniensis Rectori Magnifico S. S. Theologiae Doctori eximio ejusdemque in Academia Regia Professori dignissimo Musarum Abredonensium acerimo vindici ac protectori haec qualiacunque Oratoria Poetica variorum auctorum munuscula serio commendar IO. LVNDINVS in Academia Regia Humaniorâ—m Literarum Professor Facultatis Artium pro tempore Decanus MAgne Heros magni soboles generosa parentis Magna perantiquae spesque decusque domus Cui veterum assurgunt tituli juvenilibus annis A quo semidei nobilitantur avi Accipe quae sacrae mittunt tibi sacra Camaenae Accipe quae sacri praeses Apollo Chori Dona ferunt manibus nam sunt sua dona Poetis Parva licet magnis dona petenda Deis Hic laudes percurre tuas percurre tuorum Picta hic insigni laude trophaea feres Hic sua virtuti sua sunt hic praemia laudi Hic digesta leges fortia facta Patris Ut pia Pierides sic dulcia praelia miscent Arma parat Vates Rhetor arma parat Fervidus hic dubiis medius Mars errat in armis Stringit hic nivea tela Minerva manu Delius hic Clypeum laterique accommodat ensem Totaque Thespiadum saevit in arma Cohors Nulla prius traxit plures in praelia vates Palma triumphalis palma nec vlla trahet Quaeque suos confert pulchra in certamina vires Praestat officium quaeque Camaena suum Magnaque cum faciant se nil fecisse faâ—entur Maxima sunt meritis inferiora tuis Plura etiam nemo est qui se debere negabit Et majora animo vel magis aequa tuo Nostra vel imprimis quae jam sua rura Thalia Possidet auxiliis auspiciisque tuis Per te ruris opes mihi Mantua laeta ministrat Mantua sacrilegis nuper adempta Getis Hinc tibi serta parant sacrantque aeterna Camaenae Frigoribus nunquam depositura comam A SERMON Preached at the Funerall of the R. R. Father in GOD PATRICKE FORBES Late Lord Bishop of Aberdene In the Cathedrall Church of that Dioces the 9 of Aprill 1635 by ROBERT BARON Doctor and Professor of Divinitie and one of the Ministers of GOD'S Word in the Burgh of ABERDENE REVEL CHAP. xiiij VERS 13. Blessed are the dead which die in the LORD THis Sentence may justlie bee called an Heavenly Sentence and that not onlie in these generall respects for the which other passages of Scripture are so called but also for speciall causes or reasons For it was delivered to Saynct Iohn by a voyce from Heaven It telleth vs that perfect happinesse is not to be found in earth but in Heaven that none may exspect or attayne therevnto but these who liue and die in a League with Heaven and as it were in the armes in the bosome of the King of Heaven and that they can not come to it but by death which is to them Ianua Coeli the Gate of Heaven The LORD furnish vs at this tyme with a competent measure of heavenlie Grace and fill our souls with heavenlie thoughts that this our present exercyse may tende to the glorie of Him that dwelleth in the Heavens and to our benefit who exspect one day to see His glorious His beautifull and louelie Countenance there In this Sentence we haue onlie two things to consider to wit the persons of whom the Spirit of God here speaketh and the blessednesse attributed vnto them The persons who are the subject of this proposition are the godlie who haue departed this lyfe Yee haue a description of them in these words The dead who die in the Lord where by the dead wee must not with Ambrose and Alcazar vnderstand these who are spirituallie or misticallie dead to the world and to sinne neyther will we follow the phantasticall conceit of Aureolus who did vnderstand by the dead here spoken of these who by monastical vowes haue sequestrated themselues from the world and the ordinarie conversation of men But wee must here vnderstand these who are naturallie dead or whose souls are separated froÌ„ their bodies Neither must we limitate the subject of this proposition to those who were dead before S. Iohn heard this voyce in Pathmos as if blessednesse were here ascribed to them only others being excluded who were to die thereafter But the words of this propositioÌ„ must be vnderstood cum ampliatione terminorum as the Summulists call it that is they must be ampliated or extended to al differences of tyme. For the meaning of this sentence is not onlie that the dead who haue alreadie died in the Lord are blessed but also that these who hereafter shall die in the Lord shall by death attayne vnto perfect Happinesse and Blessednesse The description of the persons to whom Blessednesse is here attributed consisteth of a generall part coÌ„mon to all and of a particular part limitating this description to the Elect. To die is common to all it is the way of all the earth To die in the Lord is the way not of all but of some few or the last part of that narrow way which few doe finde And to this is another way opposite which is the way of manie even that broadway which leadeth to destruction in the which all doe walke who are not in Christ. So then if wee consider the generall part or the genus of this description together with the
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
whom this peaceable departure is had and what is the ground of the Godlie's assurance of the LORD' 's granting the same to wit His Word and Promise And last what is it that maketh the death of the Godlie to bee peaceable and by consequence so appetible to wit even the sight of the LORD'S Salvation For â—yne eyes sayeth hee haue seene thy Salvation First then wee see that as there is an oritur or an entrie into this lyfe by birth so there is a moritur or a departure out of this lyfe by death a Genesis wee haue by the one an Exodus by the other And this is grounded vpon that common Law by reason of Man's transgression Dust thou art and to dust thou shalt returne Wherevnto is agreeable tâ—at which is sayd by the Apostle It is appoynted for all men once to die and after this is judgement Therefore sayeth the Psalmist without anie exception What man liveth and shall not see death For we haue here no continuing citie sayeth S. Paul and our juorney is from the wombe to the worme carried in the swift chariot of tyme vpon the two restlesse wheeles of motion and mutation till we arriue at that innes in ende wherein wee shall say to corruption Thou art our Father and to the worme thou art our brother and our sister And as wee were made of the earth and liue on it so wee shall returne to it to rest in it till wee ryse from it age still wearing vs sicknesse preparing death arresting the graue expecting the wormes at last welcomming vs. Therefore well may it be saide of all as it was wittilie saide to a Grammarian that tho hee could decline a nowne in everie case yet death can not bee by any declined in no case WHENCE WEE LEARNE 1. Seeing our mansion place is not here but as Isai sayeth our age departeth and is removed from vs as a shepheards tent and wee must depart our selues at last and as the Apostle subjoyneth then come to judgement Therefore the rememberance of our departure should ever bee before our eyes and a daylie preparation for the same should ever be our practise praying with Moses Lord teach vs to number our dayes that wee may applye our heartes vnto wisedome acknowledging this only to be true wisedome to worke out the worke of our owne salvation in feare and in trembling therefore sayeth one Mors tibi semper sit in tua cogitatione quia ea semper est in tui expectatione Which moved Abraham to make a buriall place his first possession in the promised land and Ioseph of Arimathea to haue his tombe in his garden of pleasure Nothing being more powerfull than this daylie rememberance to kill sin quell pryd quench concupiscence convince auarice confound luxurie abate vaine-glorie and weane our hearts from all worldlie vanitie and therefore this having bene ever the godlies Arithmeticke the Saincts Geometrie and the Christians Philosophie Seeing we must depart from this world then let not our soules bee insnared and intangled with the loue of the world let vs eschew the serpents curse to bee still cleaving to the dust of the earth or with Esau to content with the fatte of the same let vs not bee so base as to be filii terrae onlie earth wormes who are borne anew to be children to God citizens of Heaven but in tyme separate our selues in affection therefra vsing the same as if wee vsed it not that our separation by dissolution therefra may bee the fruition of a better inheritance and considering that a little earth must once containe whom the whole earth can not content Seeing we must depart from hence and that wee know not how soone as the Lord sayde vnto Abraham Exi de terra tua we be in lykemanner charged to goe out of this earthlie tabarnacle let vs forecast with our selues and thinke of our after-estate which is not to bee for a short tyme but eternall for ever and therefore let vs be like that wise steward spoken of in the Gospell make friends to our selues with the mammon of iniquitie that when wee fayle wee may be receaved into everlasting habitations Prospice praemitte must bee the practise then of a prudent Christian that so he may know the reason of his cupio dissolvi to bee with the Apostle this confidence of his after-estate esse cum CHRISTO else dolefull will bee the sight of death lyke Iehues march be towards him when hee can onlie say this or worse with that heathen wretch Animula blandula vagula quae nunc abibis inloca And if it please the Lord in this lyfe to exercise vs with crosses or discontentments yet let vs not grudge with our lot but possesse our Soules with patience remember that our tyme of bearing the crosse after our Saviour is but short a tyme draweth neare wherein wee shall depart from them they in lyke manner giue an eternall farewell to vs the Canaanite shal no more be in the land the rod of the wicked shall be no more vpon the backe of the righteous the godlie shall no more sowe in teares but it shal be sayd to the soule by her blessed Bryde-groome as wee haue in the Canticles Aryse my loue my faire one and come away for loe the winter is past the raine is over and gone The flowers appeare on the earth the tyme of singing of birds is come and the voyce of the turtle is heard in our Land Vespera quos flentes ducit sata sancta ferentes Fasciculis gravidos aurora reducet ovantes Secondly this Text intimateth vnto vs that death or this bodylie departure is common to Gods servants as well as to the wicked therefore sayeth old Simeon Now Lord let thy servant depart in peace and accordingly doeth the Psalmist inquire without any exception saying What man is hee that liveth and shall not see death for which cause wee see that this is ever the common clausule of that record of the lyues of all those worthies from Adam to Noah Gen. 5. and â—ee died Howsoever then that Abraham bee commended for fayth Isaac for pietie Iacob for integritie Ioseph for chastitie Moses for meeknesse Samuell for vprightnesse David for zeale Salomon for wisdome and Iob for patience c. yet deaths sythe mowed them all downe as grasse and they slept with their Fathers The reasons of which the Lords doing are 1. For the manifestation of his trueth in that threatening of Adam and all his posteritie Dust thou art and to dust thou shalt returne 2. For declaration of his power 1. over sinne which brought in death wherein Gods wonderfull power is seene that hee maketh death which sinne brought in vtterlie to abolish sinne which bred and brought in the same so that thereof it may bee sayde Filia devoravit matrem and that sinne which in vs grace maketh moribundum death killeth out-right and maketh it to bee
which this Text offereth to our consideration is the reason of this wish of olde Simeon or what it is that maketh the death of the godlie to bee peaceable consequentlie so appetible to wit even the sight of the Lords Salvation for so calleth hee CHRIST and which word in the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as much as that hee is the author yea the verie treasurie and store-house where in all salvation is contayned as hee is lykewyse called so by the Prophet Isai. 52.10 and so clearlie distinguished from all others who in Scripture were styled by the name of Saviours Neyther is it that wee must thinke that a corporall sight heere is onelie meant for that was common but that with the eye of fayth also which is speciall and proper onelie to the elect hee sawe this blessed Babe to bee that salvation preordayned and appoynted by the LORD promised and now sent in the flesh for the redemption of mankynd Whence wee obserue In that it is formerlie sayde that this just and devote man Simeon wayted for the consolation of Israell had it revealed vnto him by the holy Ghost that before hee sawe death hee should see the LORD' 's Anoynted and now that his longing is satisfied and that promise which was made vnto him as hee confesseth is fulfilled wee see that as the Godlie hunger and thirst speciallie after spirituall things so they are ever heard in their Godlie desires and in such things that concerne their salvation therefore as in Davids words doubtlesse hee had sayde before O Lord I haue longed for thy salvation yea my soule faynteth for the same when wilt thou comfort mee and with the holie Patriarches as the Apostle showeth as hee had embraced the promise thereof spirituallie which was made vnto him there anent so now at last wee see hee getteth him who was promised to embrace in his armes corporallie and accordinglie acknowledgeth joyfullie that his eyes now did see the Lords salvation And so the Lords promise is performed his longing satisfied and his wayting accomplished Let vs then onelie with olde Simeon wayte patientlie and constantlie for his consolations rest assured that he is myndfull of vs and his owne promises and in his owne good fitte tyme will come vnto vs for our joye and will make no tarrying 2. Wee see the ground or cause of a peaceable and comfortable death to wit a preceeding sight of the Lords salvation which hee hath decreed to bee by the Sonne of his loue CHRIST IESUS and for whose sake and merit of his death hee hath admitted such of mankynd to lyfe as hee hath elected for the manifestation of the ritches and glorie of his grace This therefore is the right arte of dying well to get true fayth and to fix the eye thereof as the people in the wildernesse did vpon that true brasen Serpent CHRIST IESUS the Lord of lyfe Incorporate thy selfe in him then and there shal be no condemnation to them that are in CHRIST Wrap thy selfe in his righteousnesse and it shall bee lyke Elias mantle which devyded the waters of Iordan cleaue thereby to his crosse and it shall be lyke that tree that made the waters of Marah sweet or Moses rod which made a safe passage to Israell thorow the red sea Set the Arke of the Covenant in these waters and from the desert of this world thou shalt haue a patent and pleasant path to that heavenlie Canaan yea tho stones were flinging about thy eares to braine thee as was done to that protomartyr Steven yet looking vp with the eye of fayth getting a sight of IESUS CHRIST standing at the right hand of his Father readie to receaue thee thy departure shall bee most calme and comfortable and thy sinnes being silenced by him who is this salvation spoken of thou shalt heare nothing but the sweet voyce of that blood of sprinkling which speaketh better things nor the blood of Abell and dying as it were in the armes of thy Lord As Iacob sawe with joye of heart the chariots that Ioseph sent for him for his transportation so shalt thou see the glorious and blessed Angels sent for thee and thy good workes following thee the one to guyde thee and surrender their charge the other to gladden thee and receaue their reward 3. As wee see what is the ground of the peaceable death of the Godlie so on the contrarie wee may perceaue what is the cause of the terrour of death in the wicked and that the memorie thereof so much tormenteth them before the tyme that as Pharao did to Moses they bid it goe packing out of their sight even this is the cause thereof that being blinded by Satan all the dayes of their lyfe in committing sinne never once looking with a tearing eye of true repentance vpon them therefore in death they never get a sight of this salvation of the Lords nor haue they anie assurance that hee who is the Saviour of the world shall bee a Saviour to them but on the contrarie then they finde that hee who was their Tempter beginneth to bee their Tormenter then they begin to heare the clamours of their accusing conscience to see the vglie shape of their sinfull soules the dreadfull aspect of their haynous sinnes the wrathfull face of the angrie Iudge Heaven closed aboue to debarre them as Adam was from the tree of lyfe and hell opened beneath to swallow them as the earth was to swallow vp Korah then they beginne to feele the approaching flames of that infernall fyre paynfullie to scorch them the worme that never dieth drawing neare to guawe them the wrath of GOD that never shall bee appeased most furious to astonish them and the infernall fiendes who attende to terrifie and cruellie to torture them In which wofull estate to hyde themselues is impossible to avoyde these miseries inevitable and to endure them intollerable Hence the sting of death shall torment them the rememberance of judgement perplexe them the gulfe of despare without hope or helpe swallowe them and the apprehension of eternitie in easelesse endlesse payne confound them O! who can then expresse their sad sorrow for sinnes past their agonizing anguish for miserie present and their trembling terrours for the tormentes to come being justlie thus served as they haue deserved and finding at the dolefull parting of the sinfull soule from the wretched bodie whose meeting agayne and re-uniting to be a faggot in hell fire shall be much more dolefull and dolorous no comfort from Heaven nor earth the Creator nor the creature but matter of confusion The ground of all which deepe distresse beeing this Because the soule with olde Simeon here can get no sight of the LORDS Salvation 4. Wee see here a neare and cleare way howe to contemne all earthlie and worldlie thinges the bewitching loue whereof hath made manie to make ship-wracke of a good conscience and clogged their hearts so to the earth
amongst the Romanes Plin. calleth it the most notable testimonie of militarie vertue yet was it given for the saving of one How much then was the Crowne to bee esteemed which was called Graminea given for the safetie of the whole Armie Plin. Such a Crowne belongeth to a faythfull Bishop He not onlie saveth his owne soule but the soules of manie They that turne manie to righteousnesse shall shyne as the starres for ever and ever DAN 12.3 What more Divine thing can there bee than to bee a worker with GOD in procuring the salvation of men for whom the Blood of CHRIST was shed Of all Divine Perfections sayeth that olde Wryter that goeth vnder the name of Dionysius the Areopagite it is the most Divine to bee GOD'S Fellow-worker especiallie in so Divine a worke as is the saving of soules What advantageth it a man to gayne the whole vvorlde if hee lose his soule There can bee nothing aequalled to the soule sayeth Chrysostome in the whole world and therefore sayeth hee Though thou wouldest giue huge riches to the poore yet shouldest thou doe more by converting one soule How glorious a thing had it beene for a man to haue beene a worker with GOD in the framing of this worlde But to applie to our purpose the wordes of that same golden mouth GOD giveth a greater honour to Pastors to whom Hee sayeth as it were I haue made Heaven and Earth but I giue thee power to make Earth Heaven I haue made cleare Lightes but make thou more cleare thou canst not make a man but thou mayest make him gracious and acceptable vnto Mee Hence they are sayde to saue IUDE 23. 1. COR. 9.22 1. TIM 4.16 IAM 5.25 Thus yee see that Christian Bishops haue their Crowne and that precious Their outward Crowne though olde can not bee compared vnto it it is but a small resemblance thereof If anie man will strayne the wordes farther and labour to finde the Pope's triple Crowne of Golde heere his travell will bee lost For that is exalted not onlie aboue the Church but also aboue the Crowns of Kinges directlie or indirectlie and the inscription as if that of Christ's Vicar were too base is a Monarch a Spirituall King so Cajet Cathar and Salmer speake sayeth Lorinus Yea and as if this were too small hee is intituled The sole Emperour in the world Neyther stay they heere hee is to his flatterers Vice Deus Omnipotentiae Pontificiae Conservator another God as it were and conserver of the Papall Omnipotencie and in a word Optimum Maximum sempiâ—ernum Numen in terris as Stapleton calleth him This Crowne of our high Priest was onelie the Crowne of Pristhood and no inscription in it but Holinesse to the Lord. Who I pray you gaue the Pope such a crown Christ His owne Kingdome was not of this worlde IOHN 18.36 And all that Hee promised to S. Peter was to giue him the Keyes of the Kingdome of Heaven HEE is nowe indeed crowned with Glorie and Honour but on earth was crowned with Thornes Did saynct Peter weare a Crowne of Golde who sayde truelie Golde and Silver I haue none It is saynct Bernard's argument Though the Churches estate then had beene most prosperous would saynct Peter haue worne such a Crowne who would not haue his head vpwardes vpon the Crosse wherevnto hee was nayled as was the head of his Saviour But Constantine they say gaue this Crowne of Golde and the earthlie power with it vnto Silvester and his successoures This of all Fables the most impudent hath beene long since solidlie confuted Yea more I am perswaded that those holy Fathers and blessed Martyres that first did holde that Sea would not haue accepted of such an offer though it had beene made The Crowne they thought vpon was the Crowne of Martyrdome They thought deeplie vpon Christ His Crowne of Thornes If Godfray of Bulloygâ—e proclaymed King in Hierusalem refused a Golden Crowne because Christ there had worne a Crowne of Thornes what would they haue done By that Crowne of Thornes sayeth Gregorie Nazianzen I haue learned to crowne my selfe with severitie of lyfe So Clemens Alexand sayeth wee ought not to haue so much as a Crowne of Flowres since our Lord was crowned with Thornes What would these and the rest of the holie Fathers say if they did now see the Papall Crowne Yet even they are called to bee witnesses of this earthlie Crowne and Monarchie But wee might wryte vpon their Statues as some did vpon that of Brutus when Caesar vsurped in Rome the lyke superioritie Vtinam viveretis O that you were alyue Yea they liue and by their writs proclayme alowde with ESAI 25.1 Woe to the crowne of pryde They cry to all that haue eares to heare That the Crowne of the greatest Prelate then was this holie Crowne wherein was ingraven HOLINESSE TO THE LORD the inscription which now wee come to And graue vpon it lyke the ingraving of a signet HOLINESSE TO THE LORD HEre is the second part the ingraving vpon this Crowne HOLINESSE TO THE LORD This was not lightlie insert but ingraven EXOD. 39.30 and that with the ingraving of a Signet Scriptura distincta sayeth the Chaldean interpreter that it might bee easilie and clearlie read Iosephus seemeth to thinke that GOD'S NAME was onlie ingraven heere On the same sayeth hee there was as it were a band of Golde on which the NAME of GOD was ingraven So Philo Vnto this Crowne sayeth hee was prefixed a Golden Plate having foure small letters ingraven in it So Hierome also It may bee sayde that they exclude not the ingraving of Holinesse when they mention the ingraving of GOD'S NAME If their wordes admit this exposition it is well but though they would not receaue it yet the wordes of holie Scripture are so cleare that I make no doubt to thinke with others that both this Great NAME of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and HOLINESSâ— also was ingraven Let vs therefore speake shortlie 1. of this Great NAME and 2. of the Holinesse wherevpon chiefelie wee intende to insist The NAME of GOD ingraven here is that GREAT NAME which the Iewes called Secret or Wonderfull IUDG xiij 18 Iosephus speaking of Moses sayeth That GOD declared vnto him His proper Name before vnknowne to men Whereof sayth hee it is not lawfull for mee to speake Philo sayeth that this Name is called INEFFABLE because it is lawfull for them onelie that are purged by wisdome to heare and name it in Divine Service and to none else Greg. Nazianz sayeth that it was in great veneration amongst the Iewes and Ineffable So Theodoret. This Name amongst the Iewes is called Ineffable and they forbid the pronouncing of it So Hierome calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in lyke manner doe others both Greeke and Latine Fathers speake of it But whatsoever bee the pronouncing of it wherevpon
engraven in it HOLINESSE TO THE LORD This is the chiefe and the lyfe of all the rest and this in him was not wanting yea so distinctly engraven that thou mightest runne and reade All these Perfections hee made to serue both publicklie and privatelie to the glorie of GOD who gaue them Though it would haue seemed that he would haue passed his lyfe as a Lay-man yet GOD had sanctified him for Himselfe His WORD and SPIRIT within him was a FYRE which would needes burst out Therefore called to the holie Ministerie hee obeyed and followed and did holilie acquyte himselfe therein Beeing yet higher advanced to a more sublime Charge all his endevour was to halowe the Holie and Reverende NAME of GOD. So he did by his holie and devout Preaching whyle health served so did hee by his holie care of the estate of this CHVRCH for which both for the present tyme and for the tyme to come hee excellentlie provyded No sooner had hee vnder-taken this Charge but hee began with the Seminaries of Learning from which the weale of the CHVRCH in all ages moste dependeth This hee did seriouslie remembering it was layde vpon him particularlie As hee would answere to GOD in the GREAT DAY And so happie was his care in this that what hee found lateritia and almost ruinated hee left marmorea repared in the Aedifices restored in the Bibliotheke revived in the Professions of DIVINITIE PHYSICK CANON LAW wherevnto hee procured the adding of another Profession of DIVINITIE to the great benefit of the CHVRCH in all following tymes restoring also the decayed Honoures due to Learning To what purpose had the Worthie and Heroicke Founders of that UNIVERSITIE left it if it had fallen And fallen appearantlie it should haue if by him not vnder-propped This duelie considered that UNIVERSITIE may bee justlie called ANASTASIA as was that Temple of Nazianzen in Constantinople for hee hath raysed vp in it good Letters almost fallen to the ground Was not this HOLINESSE The lyke care had hee to plant good and worthie Pastors for the present tyme and such was the successe of his care that never anie of the Worthie Prelates that went before him had such a Learned Clergie Yea whyle this Diocesse enjoyed him and that other Worthie Prelate of blessed memorie for singular Pietie and excellent Learning Incomparable I meane the late Bishop of Edinburgh not long since your Worthie Pastor it needed not to haue envyed anie parte of this KINGDOME None had more sagacitie to discerne good spirites or care to promoue them They might haue sayde whyle hee lived with the Poet of him Sub teste benigno Vivitur egregios invitant praemia mores Hinc priscae redeunt artes felicibus inde Ingeniis aperitur iter despectaque Musae Colla levant In all this publicke Administration such was his integritie that to him belonged that as Plinie calleth it Nobilis suspiratio Ciceronis of Cato O te felicem à quo nemo rem improbam petere audet None durst attempt to corrupt him All which beeing duelie weyghed I am not afrayde to say Hee might haue beene a States-man in the best State of EVROPE and a Prelate in the best tymes of the CHVRCH That which Plinie saieth of Cato That hee was thought to haue conjoyned in himselfe the three greatest thinges Optimus Orator Optimus Senator Optimus Imperator might bee not vnfitlie applyed vnto him if yee will put a Prelate for a Commander In his private lyfe and conversation hee was Holie none more familiar with GOD. The sweete Fruites whereof as he felt al his lyfe in manie sharpe Conflictes and Crosses which hee encountered with so especiallie before his death For GOD continued with him contrarie to the nature of his disease his Iudgement and Prudence which was the Crowne of his Gray Hayres and his Tongue which was his Glorie and which was most of all his Holinesse So that his Disease though heavie was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proofe of his Vertue hee beeing more blessed in this than others were in health It abated nothing of his care of the Glorie of GOD and well-fare of His CHVRCH hee traveled no lesse paynfullie nowe than before by his Prayers sound Advyce frequent wyse and powerfull Letters Amongst others yee had a singular proofe of his Religious Care a little before his death when your sute was to haue for your Pastor his Worthie Devout and Learned Sonne ye knowe howe willinglie hee condescended to his Transplantation notwithstanding hee was the Manager of his estate at that tyme and vnder GOD the Stay of his olde age and the Solace of his solitarinesse and sicknesse vvhence he professed that for his stay hee would haue tripled what was to bee obtayned by his remouall if it had beene lawfull to looke in that matter to wordlie respectes A great argument this was that hee disesteemed both Estate Health and private Contentment in respect of GODS GLORIE your Weale vvhich knowing himselfe readie now to departe hee thought hee could no better promoue than by leaving you in stead of himselfe the best Expression hee had of himselfe that yee beholding his Vertues in him as in a cleare and bright glasse might in effect haue him even after his departure as Nazianzen speaketh of Nyssen in reference to his brother S. Basil-God also gaue him as an earnest desire to bee dissolved so an vndaunted cowrage agaynst the feare of Death Some few dayes before his departure having most devoutlie taken the holie SACRAMENT vvith vs his Presbyters and having most affectioÌ„atelie blessed vs he said most devoutly teares bursting out for joy with SIMEON LORD now lettest Thou Thy servant depart in peace c. And setling himselfe in his former calmnesse tranquillitie did expect joyfullie his LORD teaching men â—ow to die as he had taught them how to liue dying as one of the Patriarches as Moses Iosua or David in a good age having the Crowne of Gray Hayrs in the way of righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen sayeth of Athanasius Orat. 23. Therefore I make no doubt but that gracious GOD who gaue him the Crowne of so manie excellent Graces and the Crowne of Priesthood wherin His owne finger did engraue Holinesse hath nowe given him the Crowne of Glorie Let therefore his memorie bee blessed vpon earth as his Soule is blessed in Heaven and yee who were his people and whose Pastor hee was remember to followe him as hee did CHRIST This was and is his most earnest desire So shall yee your selues bee crowned with him and shall bee his Crowne in that Great Day 1. Thess. ij 19 For what is our hope or joye or crowne of rejoycing Are not even ye in the presence of our Lord IESVS CHRIST at His comming There shall Pastors and people meet there saynct Peter shall appeare and at his backe Iudea converted by him and saynct Paul leading almost the whole worlde by
hac ergo die eripiam eum nempè justum inquit quando nihil jam vltra vel quod corpori vel quod animae faciat mundus habebit Ber◠Serm. 16. in Psal. xc A full and a perfect freedome before the day of our buriall there can not bee for there is a heavie yoake layde vpon the sonnes of Adam even from the tyme they come out of their mothers womb vntill the day of their buriall when they are receaved into the bowels of their common mother Then sayeth the LORD in that day I will deliver the just man when the world hath nothing more to doe eyther with his bodie or with his soule Wherevnto consonant are the wordes of Isidorus cited by Bernard O mors quam dulcis es miseris quam suavis es amarè viventibus quam jucunda es tristibus atque lugentibus O Death how sweet art thou to them that are in miserie how pleasant to those who liue in bitternesse how delectable to the sad and mournfull For truelie of Death wee may say Pon it finem omnibus malis in hac vita dat terminum malis in hoc saeculo adimit omnem calamitatem Mors prebet terminum hominibus in tribulationibus in hoc mundo It putteth sayeth hee an ende to all evils in this lyfe a period to all miseries that fall out in this tyme it taketh away all calamitie and maketh an ende to all troubles which befall men in this lyfe Hee doeth therefore heerevpon conclude Sed heu exspectata mors tardè venit But alace sayeth hee long looked for and much desired Death commeth slowlie No marvell a Christian sayde so since Cicero an Ethnicke Lib. 1. Tusc. quaest could say Pro dii immortales quam illud verè jucundum hominibus esse debet quo confecto nulla reliqua cura nulla solicitudo futura sit That is O you immortall gods how sweet and pleasant should that bee to men which once being brought to passe there shall bee no more care nor anxietie The next Happinesse included in this that it is called a sleepe is That heereby wee are fitted and prepared for heavenlie Happinesse By Death there is a preparation made for our change to the enjoying of aeternall Felicitie whence it is called by BERNARD Ianua vitae initium refrigerii sancti montis scala ingressus in locum tabernaculi admirabilis quod fixit Dominus non homo Bern. Serm. on the 19 verse of the 5 chapter of IOB The doore of lyfe the beginning of our refreshing the ladder whereby wee goe vp to the holie mountayne an entrie vnto the place of that admirable Tabernacle which the LORD Himselfe made and not man What sleepe then is lyke to this Sleepe and what Sleepe more to bee desired than IT were not the Bed wherein IT is enjoyed seemeth to lessen all the former happinesse For it is sayde by the Angell They sleepe in the dust of the earth The rememberance indeede of this Bed wherein man must take his last sleepe deoth teach man Humilitie and Sobrietie since as he was made of the dust to dust he must returne againe The Graue must be his House he must make his bed in darknesse Hee must say to corruption Thou art my father to the worme Thou art my mother and my sister IOB xvij 13.14 Yet it doeth nothing derogate from the happinesse of Death For first albeit it seeme base to lye in the dust of the earth yet it is the common onlie recept appoynted by GOD to receaue our bodies in our passage to Heaven Neyther is there anie other place for our bodilie rest alotted vntill our finall awakening Dust sayeth the LORD thou art and to dust thou shalt returne GEN. iij. 19 And therefore Quis quaeri potest se in ea conditione esse in qua nemo non est SEN. Epist. 30. Who can complayne of that estate wherein all men are alyke with him Next Of all Beds a man can lye downe into it is the most kyndlie Bed For the earth is mater omnium nostrum And when wee are layde downe in IT wee are but in the bosome of our common mother who will bring vs foorth agayne into another vvorlde in regarde whereof the Resurrection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration MATTH xix 28 Thirdlie IT is of all Beds the onlie Bed of Rest wherein man most securelie sleepeth Of all other Beds everie man in some sort may complayne with IOS When I say My bed shall comfort mee my couch shall ease my complaynt then Thou scarrest mee with dreames and terrifiest mee through visions IOB vij 13.14 For great travell is created for everie man and an heavie yoake is vpon the sonnes of Adam from the day that they goe out of their mothers wombe till the day that they returne to the mother of all thinges ECCL xl 1 No quyet anie where in the interveaning tyme but then they shall enter into their peace they shall rest in their Beds ISAI lvij 2 Fourthlie IT is a Bed perfumed with the most costlie Perfume in the worlde Wee reade PROV vij 17 that the harlot had perfumed her bed with myrrhe aloës and cynamom but it was a bed of whoredome and wickednesse This Bed is a Bed of Holinesse sanctified by the buriall of CHRIST IESVS For as Hee died on the Crosse for vs so lykewyse Hee would bee buried that by the touch of his most holie Flesh our buriall might bee sanctified Fiftlie IT is of all sortes of Beds most honourable herefore it is written of Cyrus in Zenophon that hee sayd to his sonnes When I am dead lay not my bodie in golde nor silver or anie thing else but with all haste lay it down in the earth For what is more blessed than to bee mixt there-with which not onlie breedeth all good and pleasant thinges but also nowrisheth and cherisheth the same And lastlie The second Comfort in this Text suddenlie ensuing taketh away all matter of disheartening For they shall not lye in the dust for ever For as one sayeth well Est somnus quidem diuturnior solito non diutius tamen quam ad CHRISTI novissimum adventum duraturus that is It is a sleepe longer than other ordinarie sleepes yet not to last longer than the second comming of CHRIST IESVS For they shall bee awakened to enjoye an happie estate even Ever-lasting Lyfe The knowledge of this estate after death and long sleepe wherein the bodies doe lye it bringeth without all mixture of sorrow vnexpressable comfort First that man shall be awakened out of this long sleepe heere is a singular comfort but to bee awakened to everlasting lyfe it is the hight of all Comfortes Shall awake to everlasting lyfe this is all one with this their bodies shall be raysed againe out of their graues and after they are vnited with their soules shall obtayne everlasting Lyfe This doctrine of the resurrectione of bodies is onlie revealed in the word of GOD. It is to all