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
not so easie accesse vnto the Throne of Grace for obtayning Mercie as they had before which I thinke moved the Ancient Church to enjoyne such hard pennance to these who after they were baptized fell into great sinnes as also because of their ingratitude for bygone favoures and benefits they are oft-tymes I will not say alwayes punished or chastised with greater and more fearfull judgementes even after they are reconciled to God by repentance But this will never proue such a reservation of temporall punishment to bee inflicted in Purgatorie in case of not satisfaction by poenall exercyses in this lyfe as our Adversaries doe mayntayne Fiftlie it is certayne that the glorie and happinesse which the dead who haue died in the Lord shal haue after the generall judgement shall be greater extensivè in extention nor it is now and that because it shall be extended or communicated to their bodies also But whether or not it shall be intensivè greater after the generall judgement that is whether anie farther degree of glorie shall be then given to their soules it is not so certayne For manie of the Ancients and some judicious and orthodoxe Divines doe thinke that although they are now with Christ in the companie or fellowship of the blessed Angels and in an estate of vnspeakable joye yet they haue not attayned as yet vnto that consummate and accomplished happinesse which consisteth in the vision or immediate sight of God's glorious essence and which the Schoole-men call beatitudinem essentialem essentiall happinesse or if they haue attayned vnto it yet they haue not attayned to the perfection or the fulnesse of that joyfull and blessed sight which they shall haue hereafter Others boldlie affirme that they haue alreadie gotten a full sight of God's glorious essence and that nothing is wanting to their happinesse but the glorification of their bodies For my part although I incline most to the first opinion esteeming it more probable in respect of the consent of Antiquitie and of diverse places in Scripture which seeme to favour it for wee reade in Scripture that wee shall bee satisfied with the lykenesse of God when we awake that is in the day of our resurrection that the labourers shall bee called together in the evening that is at the ende of the worlde and shall then receaue their hyre that the Crowne of Righteousnesse shall be given that day to all these who loue the Lord's appearing and that when Hee shall appeare wee shall bee lyke Him and shall see Him as Hee is yet I thinke they are wysest who suspende their judgement and are not bold to determine anie thing in such matters as are not clearlie revealed in God's word of which sort this whereof I am now speaking is one Iudicious and learned Calvine who also inclined more to the first opinion condemneth their foolish rashnesse who prye too narrowlie into this secret and willeth vs to be content with these boundes or limites of our knowledge concerning this matter which are praescribed in Scripture And truelie it is sufficient for our comfort and encowragement agaynst Death as also for that Christian and cowragious desire of death which we ought to haue it is I say sufficient to know that it is an estate of such heavenlie glorie and such joyfull happinesse that all worldlie happinesse or contentment is but miserie in respect of it That yee may the better conceaue this consider I pray you that if wee thinke it a delightsome and joyfull thing to dwell in a statelie and glorious Pallace with these whom we loue best and whose companie is most pleasant vnto vs it must be a thing exceedinglie farre more happie and joyfull to liue in that heavenlie Pallace whereof wee nowe see nothing but the pauement yea nothing but the inferiour superfice of it and yet wee see more glorious statelines in it than in all other partes of the world For in it doe shyne those glorious Lightes which enlighten and beautifie the whole world and which made DAVID to say Lord what is man that thou art myndfull of him and the sonne of man that thou visitest him It must bee a most delightfull thing and a matter of exceeding great joye to dwell in that coelestiall Paradyse with an innumerable companie of Angels with all our pious friendes who haue gone before vs and who shall followe after vs with the Prophets Patriarchs Apostles Martyrs and other famous Worthies whose vertues are so much praysed admired on earth and with our great LORD and Master our kynde Saviour CHRIST IESUS who loved vs and gaue Himselfe for vs. What joye I pray you shall wee haue there in beholding Him who died and suffered so manie things for vs How shall wee bee affected and ravished in mynde when wee shall viewe His glorious Head which was one day crowned with Thornes for vs His Handes and Feet which were one day pierced with nayles for vs and His syde which was runne thorowe with a Speare for vs But aboue all if wee shall then be admitted to the cleare and immediate fight of God's infinite essence which truelie is verie probable what admirable vnspeakable yea inconceauable delight and contentment shall that sight worke in vs although it bee not so full and perfect as it shall bee after the generall judgement How joyfullie shall wee then say with DAVID A day in thy Courts is better than a thousand or as hee sayeth in another place As wee haue heard so haue wee seene in the Citie of the LORD of Hostes or rather as the Queene of Sheba sayde Beholde the halfe was not tolde vs the glorious honour of thy Majestie infinitelie exceedeth the same which wee heard This doctrine concerning the felicitie vnto which the Godlie doe attayne when their soules are separated from their bodies affordeth manie profitable lessons and vses vnto vs. For first wee may justlie collect from it that although the Godlie bee manie wayes blessed or happie while they liue heere to wit in respect of that inaesteemable benefite of the remission of their sinnes in respect of these supernaturall vertues wherewith they are endewed and of the operations or actions of the same in respect of God's Fatherlie providence and care which hee hath of them yea even in respect of his chastisementes and of their manyfolde sufferinges yet this their happinesse is nothing in comparison of that exceeding great reward or of that farre more exceeding and aeternall weyght of glorie which they get after this lyfe Glorious thinges indeede are spoken of the Citie of GOD that is of the Church militant The estate of these who truelie and indeede are Citizens of it is an estate of happinesse but of such happinesse as consisteth in sorrowing or mourning for their sinnes and manyfolde infirmities It is an estate of righteousnesse but of such righteousnesse as standeth rather in the remission of sinnes nor in
Ioanne Walker Rectore de Kinkell Testibus ad Praemissa vocatis et requifitis Ita est Georgius Mercer Notarius Publicus in Praemiss rogatus requisitus ad haec manu propria Ita est Thomas Davidson Notarius Publicus ac Testis in Praemissis ad haec rogatus requisitus manu propria Letter of a most Reverende Father in GOD Iohn Spotswood Arch-bishop of Saynct-Andrewes To Patrick Forbes of Corse Bishop of Aberdene in the tyme of the sayd Patrick's sicknesse To my verie Reverend good Lord and Brother My Lord the Bishop of Aberdene My Reverend good Lord and Brother I Never thinke of your Lordship nor haue occasion to wryte but my griefe encreaseth for want of your L. assistance and counsell in these necessarie tymes for our Church But wee must submit our selues to the will of GOD which I pray may bee done by vs patientlie and willinglie The Chancellar came this morning to me in Leith c. I rest with my Prayer to GOD for your L. Leith 16 May 1633. Your L. most assured Brother SAYNCT-ANDREWES Letter of a most Reverend Father in GOD and most honourable Lord Iohn Spotswood Arch-bishop of Saynct-Andrewes Primate and Lord high Chancellar of Scotland To Doctor Iohn Forbes of Corse vpon the report of the Godlie death of his Father Patrick Forbes of Corse late Bishop of Aberdene To my Reverend and loving Brother Doctor Iohn Forbes of Corse MOST DEARE BROTHER IF it bee true which is commonlie sayd and I verilie belieue that great sorrowes are lessened when others partake of the same then may your griefe bee much eased considering the numbers that beare a part with you in this great losse In so necessarie a tyme to bee bereaved of such Counsell and Comfort as GOD had furnished him with I meane your worthie Father for the directing of some and strengthening of others I know not what it portendeth to our Church When Bishop Elphinstone the Founder of your Colledge was layde in Graue the tradition is that a voyce was heard cry Tecum Gulielme Mitra sepelienda and that the Pastorall Staffe brake in pieces Hee was certaynlie an excellent man and I may truely say since him vnto your Father there arose not the lyke in that Church What say I in that Church Everie man can speake of that hee hath knowne and seene and for my selfe I speake trueth So wyse judicious so graue and gracefull a Pastor I haue not known in all â—ny tyme in anie Church Not to speake of his learning in all sortes of Divinitie of his prudencie in Church-governement of his solid advysses in matters of State or of the manie gracious conferences I haue had with him in private I shall never forget the answere hee gaue to some Brethren who desired of vs a Letter to his Majestie for dispensing with their obedience to the order praescribed in the ministration of the holie Sacrament when all had consented to wryte as they desired And Will you sayd he justifie the doctrine of these men who haue called the reverend gesture which we vse Idolatrie raysed such a schisme in our Church Till they bee brought publicklie to confesse their Errour or Heresie rather I shall never bee yeelding for my part It was before indifferent nowe I esteeme it necessarie in regard of the false opinions they haue dispersed to retayne constantlie the forme wee haue receaved With such a zeale and courage did hee in that matter expresse himselfe as they that made the motion were strickeÌ„ dumbe Surelie I my selfe that never behelde him without reverence did heare him that day with wonder To remember these things it doubleth my sorrow But hee was come to yeares and this Age not worthie to enjoye him anie longer Let mee say this without flattrie Our losses are some way recompensed in your selfe GOD hath given you both Grace and Learning and the expectation is great which the Church hath of you Goe on therefore and bee comforted Nothing in lyfe I coÌ„fesse hath troubled my selfe so much as the death of them I loved the death of your worthy Father in particular But wee must yeeld to that Great Ruler and knowe that Hee disposeth most wyselie both of persons and of thinges Hee is gone from vs to a better Societie vnto which I wish wee may all bee gathered in GOD His good tyme. I rest Dairsie the 2. of Aprill 16â—5 Your faythfull and assured Brother SAYNCT-ANDREWES Letter of a right Reverende Father in GOD Iohn Guthrie Bishop of Murray to Iohn Forbes of Corse in recordation of his Father Patrick Forbes of Corse late Bishop of Aberdene To my Reverend and deare Brother Iohn Forbes of Corse Doctor in Divinitie REVEREND AND DEARE BROTHER THE tydinges of the departure of your most Reverend Father put a sore knell to my heart and doubtlesse that wound had gone deeper if with Iob the thing that I was afrayde of had not come vnto mee At my last loosing from him which yee remeÌ„ber was fewe days or rather houres before his dissolution I had no small wrastling in my Breast betwixt Ioye and Griefe Griefe I say and no wonder beeing to parte from One who was to mee in place of manie and see his face no more Yet had I beene vnthankfull to GOD and vnduetifull to him with whose soule my soule was so nearlie knit if I had not rejoiced in that grace of GOD which I saw so aboundantlie in him made manifest by the gracious speaches which at that tyme dropped froÌ„ his lips These two evills which haue bene accustomed in extremities to affect the strongest moved him not at all not acerbitas doloris Sleepe had departed from his eyes appetite to meat or drinke was gone thus nature had fayled Medicine could no more worke yet all so patientlie endured yea so kyndlie and graciouslie accepted as was wonderfull Neither did the feare of Death which is omnium terribilium terribilissimum vexe him Hee was not at that tyme to begin his acquaintance with It as he at that instant professed to our great comfort who heard him and therevpon called to mynde a memorable storie which he deduced at length to our great admiration Death was become familiar to him and esteemed to bee in lucro He was not as a tree hewen down by violence but as a sheafe of corne comming in due season into the barne Having served his Master aboue 70 years hee could say with Hilarion Egredere anima mea quâ—modo mortem formidabo quae me meo creatori sit redditâ—ra What the renowned Arch-bishop of Canterburie Lanfranck prayed often for That hee might die such a death as hindered not his speach was granted to your most Reverend Father more having his speach articulate and distinct as ever memorie and judgement aboue all that could haue bene expected His last trust to me which was his greatest care on earth coÌ„cerning the filling of that Sea with a man furnished as the necessitie both of tyme place requyreth
Founder Those Churches in that Diocesse which I neyther can nor will say were vnited but knit together in couples to the destruction of manie thousand souls and by his great wisdome and payns haue bene sundered and severallie planted may cry Hosanna Blessed c. The Prophets children of the Prophets to whō he was alwais most affable who came to him as a Father Oracle in al their doubts and distresses may now cry My father my father the chariot of Israel and the horsmen therof The countrey people both Nobilitie Gentrie and others who had him a common arbiter for setling their questions jarres haue good reason now to take heede to themselues and be more calme and quyet they know not where to find an odsman and composer of their effayrs so wyse faythfull and paynfull as he was I wil not mention his beneficence to poore friendes and others in necessitie I haue both over-seene and over-heard in my travells with him when hee hath done with the right hand what he would not haue the left hand the know This is not all yet His good was not cōsumed in these bounties The most eminent seats in the kingdome found their losse in his fall How modest and graue was his carriage what wisdome soliditie was in his advysses Such weyght authoritie was in al his speaches that I may truely say When he spake the princes stayed talk and laid their hand on their mouth after his words they replyed not and his talk dropped on them One thing graced all his doings at home and abroad in publick and private his sinceritie and Godlie purenesse It may be sayd most justly of him that Nazianz. sayd of Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee cared not for the applause of men The prayse that Cicero gaue to Brutus and Marcelline to Pratextatus is more competent to him who did nothing to please but whatsoever he did pleased My affection hath drawn me farther than I intended Ye wil pardon mee I must draw to that which hath withdrawn him from vs. That peremptory question propounded by the Royal Prophet What man liveth and shall not see death I acknowledge to bee a triumphant Negatiue and will giue no other answere than that of the great Apostle STATUTUM est omnibus semel mori But I see vnder that a singular providēce of our God in the death of His secret ones which He acknowledgeth to be precious in his sight How many haue sought after the lyfe of your most Reverende Father layde their snares consulted together in heart and made a league agaynst him and others with him not for his or their offence but for righteousnes sake let this suffice for you who knoweth the guyse But God hath not given him over to the will of his adversaries he is gone to his graue in peace and in a full age maugre their hearts and that same God hath filled their faces with shame they haue begun to fall and shall surelie fall a part of them hath bene as stubble and the rest will bee found in their monethes This is the Lord's work and is marvelous in our eyes He hath foughten that good fight finished his course kept the fayth now enjoyeth the crown His departure is aliorū majore damno quam suo Most justlie may I say of him as that famous P. Martyr wrote cōcerning the most learned Bucer the two lights of those two glorious Vniversities of Cambridge Oxford Nunc ille ad suum nostrumque Dominū Iesum Christum in pace migravit Magno omnium piorum luctu meo inter caeteros maximo And a little after Illi optimè consultum est nos miseri infoelices habendi sumus qui adhuc procelli◠calamitatum jactamur The taking away of the righteous men of merit is a Prognostication of evil to come The Lord make vs wise to prevent it careful every mā in his station to proue faithful Hereafter deare brother you must be to me in stead of your Father And my wish as my hope is that this Church shall haue a Rod out of that Stock a younger Greg. Naz. to fil the rowme of the Elder In the meane tyme let mee entreat you to make vse of me as one who reverencing the grace of God in you will studie to approue himselfe Your most affectionate loving Brother in CHRIST IO B. of MVRRAY Edinb 4. Apr. 1635. Letter of a Right Reverende Father in GOD Thomas Sinsarfe then Bishop of Brechin now Bishop of Galloway to Iohn Forbes of Corse concerning the decease of his father Patrick Forbes of Corse late Bishop of Aberdene To the Reverende and his beloved Brother Doctor Forbes Laird of Corse REVEREND BROTHER THE losse which commeth by the death of your worthie Father is neither only nor most yours Our Church hath lost a Father with you yea the Churches losse is greater than yours Publik losses in vpright judgements go before private the Church her children who are deprived of him are both mo in number and so the more to be pittied as lykwyse in a greater spirituall infancie and so had more need of a fatherlie care These thoghts made me to doubt whether you or I needed more comfort Sure wee need both In one thing I yeeld vnto you that your losse is double you being both his son by nature a child of our Church by grace For the cōmon losse let vs both condole and that so much the more that as one sayd Learned men when they die should be more lamented than kings because kings haue heyrs learned mē haue none So may we say Our sorrow ought to be the greater when such glorious starres are darkened for we are not sure of so bright to fil their place As for your particular I can not deny but ye haue sufficient cause of sorrow and therefore I will not preasse on you a stoicall apathie but onelie invite you to a Christian moderation first from th' Apostle because your sorrow is with hope of meeting again next from God's lōg lend of him vnto you God took not your Father from you till He made your selfe a Father which I account more of till ye had by your father in a long enjoied societie as full a spirituall education so to speak in your ryper years as ye had naturall in your yoūger And this is some way singular in him you that we haue not in our Land a Prelate who hath left behind him a son of his owne calling so advanced in age and so rype in gifts Let me close these few lines with two words one for my selfe another for you For my selfe I pray GOD that the viue representations of Vertue and Grace which I ever saw in your Father and with the which so oft as I was in his companie I was wōderfullie affected may haue still force with mee to stirre vp in mee the lyke And for you seeing God hath placed you as a Star in our
and wherevpon the safetie of them all depended whyle it was safe all these were well but beeing lost they perished If wee consider the Restauration of Man-kynde this will yet appeare more clearlie For in CHRIST IESVS GOD by Himselfe and not by anie created gift sanctifieth the humane nature drawing it aboue all thinges created to Himselfe and substantiallie vniting it into the person of the Sonne of GOD Therfore the Ancients say that by the Deitie it selfe the manhood of CHRIST is velut igne penetrata vnguento delibuta pearced by it as it were with fire and anoynted by it as with oyntment so the Divine nature in this vnion is as it were the ointment the humane nature that which is anointed Whence also is the Name of CHRIST CHRIST sayth Nazianz. became man that Hee by Himselfe might sanctifie men and might bee as it were leaven to the whole lumpe and that vniting them to Himselfe who was condemned Hee might deliver them from damnation beeing made for vs all that wee are except sinne The Sonne of man in respect of whome Hee came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is CHRIST by the DEITIE anoynting Him not by the operation thereof as it did to others but by the presence of it selfe the effect whereof is this that hee who anoynteth is made man and hee that is anoynted is made God Elias Cretenses wryting vpon this place of Nazianz. sayeth that whereas others were sanctified by grace in CHRIST the presence of the DEITIE it selfe was in stead of anoynâ—ing The fullnesse of the Godhead dwelleth in Him and therefore the fullnesse of Holinesse So Hee is Sanctus Sanctorum CHRIST sayeth August Si sacramenta cogites est Sanctus Sanctorum si gregem subditum cogites est Pastor Pastorum si fabricam cogites est fundamentum fundamentorum the Holiest of Holies the Pastor of Pastors and Foundation of Foundations This is an admirable and incomprehensible Holinesse Here kytheth an infinite goodnesse of GOD which hath appoynted such a Fountaine of Puritie and Sanctitie of Man-kynde Of His fullnesse wee all receaue IOHN j. 16 By this One all that are made holie are sanctified as by one all were defiled From Him commeth all Holinesse to the outward Symboles or Sacramentes which Hee hath instituted for vs that are rude led by Sense that by these sensible things Hee might sanctifie vs and by bodilie touching Hee might infuse His Spirit and His giftes in our soules and faculties thereof that thence it may breake out in all our actions and so the whole man and all his lyfe may bee whollie devouted and consecrated to GOD and thereby reduced to Him who is the Supreame good and last ende from whome hee came and in whom for ever hee should rest Hee is blinde that can not perceaue from that which hath beene sayde the necessitie of Holinesse in all If GOD bee of such infinite Puritie and Holinesse in Himselfe in all His works and in all His appoyntmentes towardes vs howe can Hee but requyre Puritie and Holinesse in all them that worship Him LEVIT xj 44.xix.2.xx.7 and 1. PET. 1. Whence this HOLINESSE TO THE LORD was to bee written not in the edge of the peoples garments nor in anie obscure part of the Priest's Vesture but on the head the most eminent part of the bodie and on the fore-head the most conspicuous part of the head that all seeing it in so eminent a place might thinke the care of it their prime duetie No servand can please that Supreame Puritie but hee that is pure None ever pleased Him but by Holinesse none ever displeased Him that was endewed therewith Hee is the Spouse of pure Soules sayeth Nazianz. No wonder that that Fountayne of Holinesse will haue none to serue Him but those that are holie that Author Ende Rule and Example of all Holinesse by whom for whom and according to whose lyknesse all thinges are sanctified both in Heaven and earth Hee hath not commanded vs to imitate His Power nor Wisdome nor height of Majestie but Holinesse Yee shall bee holie for I am holie LEVIT xj 44 To it from aeternitie Hee choosed vs in CHRIST EPHES. 1.4 And this is that which bringeth to the aeternitie of Blisse MATTH v. 8 Blessed are the pure in heart for they shall see GOD. Hee that hath this hope purgeth himselfe that he may be pure as He is pure 1. IOHN iij. 3 Without Holinesse no man shall see Him HEB. xij 14 This is His will 1. THâ—S iv 7 For this ende hath Hee sanctified Tyme ISAI lviij 13. Place MATTH xxiv 15 Persons DEVT. xxxiij 8 For this ende hath Hee given vs His sanctifying WORD Iohn xvij 17 in plentie and His holie Sacramentes Ephes. v. 25 For this ende CHRIST was sanctified Iohn xvij 19 Ephes. v. 27 So wee are most straytlie tyed to Holinesse and Puritie The title of Christians is An holie People ISAI lxij 12 And they shall call them the holie People An holie Temple To signifie this Holinesse and Innocencie Christians at Baptisme were cloathed with a whyte garment The solide prayse of every Christian is Holinesse Hath anie Riches Ioye or Honour and is not Holie woe vnto him hee hath receaved his consolation Luke vj. 24.25 Hee shall mourne and weepe and shall bee abased Is anie learned or eloquent not holie woe to him though hee speake with the tongue of Men and Angels though by the sublimitie of coÌ„templation he should seeme to converse with the glorious Spirites yet shall he be thrust downe to the lowest Hells to vtter Darknesse On the contrarie Is a man poore base vnlearned rude and everie way contemptible Yet if Holie blessed is hee Blessed are the pure in heart for they shall see GOD Matth. v. Howe carefull then should wee be to purge our selues from all vncleannesse of the flesh and of the spirit Howe carefull to eschewe all vncleannesse in thoughtes wordes and actions Otherwayes our soules are hatefull to GOD and become an abomination to that Holie One Alace Where is this HOLINESSE that ought to bee and that may bee so aboundantlie in vs Wee doe not sanctifie the LORD of Hostes neyther is Hee our Dread Wee prophane His Holie and Reverende Name His Holie Day His Holie Word Ezech. xxxiij 32 His Holie Sacrament 1. Cor. xj 29 Yea by our wicked and vncleane lyues by our securitie and obstinate impenitencie wee in a manner count the Blood of the Covenant wherewith we were sanctified an vnholie thing Hebr. x. 29 Is it anie wonder then that the Holie One of Israell is provoked to anger Isai. j. 4 Wee refuse to expresse His Holinesse in our conversations and just therefore is it that Hee manifest it in the deserved revenge of our wicked lyues In that terrible vision Isai. vj. 2.3 the Seraphims cryed Holie Holie Holie agayne and agayne inculcating His Holinesse to proclayme the equitie of His judgement to provoke Him as it were to the inflicting
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