piouslie preached the Trueth powerfullie mayntayned the same couragiouslie ruled in this Church prudentlie died at last most comfortablie and nowe resteth wee hope vvith CHRIST IESUS in Glorie aeternallie To whom with the Father and the holie Spirit be ascribed all Honour Glorie Majestie Prayse Power and Dominion for ever and ever world without ende AMEN HOLINESSE TO THE LORD OR A SERMON Vpon the 36 Verse of the 28 Chapter of Exodus In Commemoration of the most worthie and Reverend Praelate of blessed memorie PATRICK Bishop of ABERDENE Preached by IAMES SIBBALD Doctor of Divinitie and Minister of Sainct NICOLA'S Church of Aberdene Apr. 16. 1635. EXODUS xxviij vers 36. And thou shalt make a plate of pure gold and graue vpon it lyke the engravings of a signet HOLINESSE TO THE LORD THE CONTENTS I. THe Introduction Our purpose n. 1. Intention of Gods Spirit here The dignitie of the high Priests garments n. 2. II. The first part Of the plate or holie crowne What it was n. 1. What signifieth a crowne n. 2. What signified this crowne of Priesthood n. 3. The crowne of Christians n. 4. The crowne of Christian Bishops n. 5. The Pope his crowne touched n. 6. III. The second principall part The Inscription HOLINESSE TO THE LORD The words explayned n. 1. GODS Great Name n. 2. IV. HOLINESSE belonging to the LORD divided into three branches The first branch HOLINESSE belonging to GOD considered in Himselfe What is HOLINESSE n. 1. HOLINESSE essentiallie belongeth to God n. 2. His Holinesse substantiall n. 3. Dependence of our holinesse from it n. 4. The infinitnesse of it n. 5. His goodnesse admired in beholding our impuritie n. 6. V. The second branch How Holinesse belongeth to God in respect of his wayes The first degree Hee neyther doeth nor willeth evill n. 1 The second degree Hee willeth not evill in anie condition nor for anie ende whatsoever n. 2. The third degree Impossible it is for Him eyther to will or doe evill n. 3. The fourth degree Hee hateth vnholinesse and that infinitelie n. 4. Praedetermination to evill contrarie to His Holinesse n. 5. Evasions of the praedeterminants rejected n. 6. The objection taken from Gods concurrence answered first n. 7. The second answere n. 8. The argument from giving power to sinne and from permission thereof answered n. 9. Our evill is from our selues n. 10. VI. The third branch HOLINESSE belongeth to God in respect of all that pertayne to Him The whole world His holie Temple n. 1. Man a more holie Temple n. 2. Man's holinesse at his creation n. 3. His holinesse in his restauration n. 4. Great necessitie of holinesse now in all men n. 5. Our defect herein lamented n. 6. The Holinesse of the Priest how great it should bee n. 7. VII Transition to the prayse of the Bishop of ABERDENE Reasons of his renewed prayse n. 1. His judgement n. 2. Learning n. 3. Prudence n. 4. His eloquence n. 5. His magnanimitie n. 6. His holinesse in advancing Gods glorie n. 7. His care to advance Learning n. 8. His care of planting Churches n. 9. His integritie n. 10. His holinesse in private lyfe and death n. 11. The Conclusion n. 12. I Haue made choyse this day of this Text both that I may aedifie you in Holinesse and that I may performe that duetie and pay that debt which I owe to the Vertues and Memorie of our Holie Reverend and Worthie Praelate of blessed memorie The holie Prophet Moses in praeceeding verses in this now read and in some following after setteth downe the direction of GOD concerning the Holie Vestments of Aaron and his sonnes who were to succeed him in the Office of the high Priest Glorious were those Vestments giving the high Priest more than a humane splendor Glorious 1. considered in themselues and with reference to the high Priests Dignitie and one of the most precious things in the world highlie esteemed and most carefullie kept by the Iewes as you may see at length in Iosephus Whence Iesus the sonne of Syrach speaking of this Eccles. 45.7 sayth that God beautified or blessed the high Priest with comely Ornaments and cloathed him with a Robe of glorie Hee put vpon him perfect glorie and strengthened him with rich Garmentes And vers 13. Before him there were none such neyther did anie stranger ever put them on but onelie his children and his childrens children perpetuallie 2. Much more precious yet were they in respect of their signification which was 1. of the incompable excellencies of Christ Iesus that great high Priest for ever who is the ende of the Lawe adorned with all perfections whereby hee is to GOD most acceptable and most venerable to vs. 2. Of the excellencie required in those of that place whether vnder the Law or vnder the Gospell which challengeth greater perfection That sayeth Beda which outwardlie did shyne in the Ornamentes of the Priestlie Vestmentes should inwardly be deeplie seated in the mynds of our Priestes being spirituallie vnderstood and should outwardlie shyne glorious in their actions aboue the ordinarie vertues of the faythfull It is not anough for them to be lyke vnto other men though good for the Priestlie Authoritie sayth Ambrose requireth a singular weyght of vertues and a most serious endevour therevnto So Greg. Nazianzen speaking of sainct Basil sayeth that hee accounted the vertue of a private man to stand in fleeing of evill and attayning to some degree of goodnesse But that it is blameable in a Praelate not to bee excellent since even by his excellencie scarce can hee drawe people to a mediocritie of vertue The Christian Church hath thought it good to enjoyne her Priestes even an outward habit and conversation differing from that of others But much more different and much more excellent should bee the inward disposition and vertues of their mynd which is before God of great pryce Let the Priests be cloathed with Salvation and the Sayncts shall shout for joye PSAL. cxxxij 16 In the wordes which I haue read a singular piece of this holie Vestment is commanded to be made to wit the plate of the holie Crowne having this inscription HOLINESSE TO THE LORD Let vs consider 1. The Crowne it selfe 2. The inscription of it The accomplishment of this commandement heere concerning it is set down EXOD. xxxix 30 And they made the plate of the holie Crowne of pure golde wrote thereon a wryting lyke to the ingraving of a signet HOLINESSE TO THE LORD SO LEVIT viij 9 And hee put the Mitre on his head also vpon the Mitre even vpon his fore-front did he put the golden plate the holie Crowne which the Lord commanded Moses ECCLESIAST xlv 12 He set a crowne of gold vpon the mitre wherein was ingraven HOLINESSE an ornament of honour a costlie worke the desire of the eyes goodlie and beautifull Here it is called a plate of golde EXOD. 29. a crowne of holinsse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
those who haue not learned it herefra as it was to the Athenians Mockerie Act. 17.32 And yet it is the onlie ground of our comfort For if in this lyfe onlie wee had hope in CHRIST wee were of all men most miserable 1. COR. 15.19 It is that which giveth vs confidence and hope For Resurrectio mortuorum est fiducia christianorum sayeth carnis· It is an speciall article of our Fayth which wee must holde vndenyable against all such wicked Hereticks who would denye the same wickedlie thinking that the bodies being resolved into their first principles shall lye without hope of restoreing to lyfe Or if there bee any bodies at all glorified they shal not be the same which were layde in the graue but some other made of the ayre or such lyke thing An impious Heresie most manifestlie against infinite testimonies of Scripture whereof this is one most evident Wherefore Augustine Lib. 20. de Civit. Dei cap. 23. showeth it to bee the same with that of our Saviour Iohn 5.28.29 For those whom the Angell sayeth that they sleepe in the dust are sayd by our Saviour to bee in the graues And what is to the Angell They shal awake It is to Christ They shal heare the voyce of the Sonne of man and come foorth The Angel sayeth Some to everlasting lyfe some to shame and eontempt Our Saviour sayeth Who haue done good vnto the resurrection of lyfe and who haue done evill vnto the resurrection of damnation So clearlie consonant that our Saviours wordes are a plaine exposition of the Angels Tertullian most learnedlie in his booke De resurrectione carnis refuteth this Heresie and the learned after him haue done it most fullie As for that they object That the bodie being a base vyle contemptible and corrupted thing how can it bee awakened to glorie they should haue considered That albeit in matter it be base yet it is made wonderfullie honourable By GOD Himselfe was man created to bee immortall and Hee made him an Image of His owne aeternitie And CHRIST IESUS now incarnate hath honored vs with this That wee are members of His bodie of His flesh and of His bones Ephes. 5.30 And by the glorification of His bodie our bodies His members are alreadie begun to be glorified And that Hee might present vs vnto Himselfe glorious hath cleansed our bodies by the washing of regeneration and made them temples of the holie Ghost and wee are fed by the bodie and blood of IESUS CHRIST to the certayne hope of this Resurrection according as our Saviour sayeth Iohn 6.54 Who so eateth my flesh and drinketh my blood hath eternall lyfe and I will rayse him vp at the last day And as that father well marketh Non possunt separari in mercede quos opera conjungit For who worketh together in justice should bee rewarded together In this poynt I marvell much how they dare derogate from the power of GOD for Hee who made man first of nothing what can hinder Him againe now to make him vp of some thing For Hee that calleth things which are not as though they were ROM 4.17 how easilie may Hee call backe those thinges that were and quicken the dead For what although the bodies bee burnt in ashes bee devoured of beasts eaten of fowles or fishes For Tertullian answering to this sayeth Habet et carâ— suos sinus interim in aquis in ignibus in alitibê° et bestiis The flesh also hath her own receptacles in the meane tyme in the waters in the fyre in the fowles and beasts Cum in haec dissolvi videtur velut in vasa diffunditur And when in these it is dissolved it is powred in as it were in vessels Si etiam ipsa vasa defecerint cum de illis quoque defluxerit in suam matricem terram quasi per ambages resorbetur vt rursus ex illa repraesentetur And if sayeth hee these vessels fayle and it flowe out thereof by turning againe it is drunken in into the earth and out of it it may bee refounded againe according to that which is wrytten Revel 20.13 And the sea gaue vp the dead which were in it and death and the graue delyvered vp the dead that were in them and they were judged everie man according to his workes Showing whatsoever kynde of death they died they must all aryse and giue presence at judgement Knoweth not the LORD by His infinite wisdome where the smallest part of the dust wherein their bodies are dissolved lyeth and by His infinite power is Hee not able to collect them altogether Shall wee denye Him that skill a master of familie hath in his owne house or a gold-smith in his shop who can readilie bring everie thing out of its owne place and as they ought in a perfect manner put them together This power of GOD is evidentlie witnessed in the Phoenix who albeit burnt in ashes returneth to lyfe in the Flees and Wormes dead in Winter reviving againe in Summer in the day buried in the night the nixt day returning And to affirme that those bodies which shall bee glorified with the soule shall not bee the same bodies which were layde asleepe it is to deny the Resurrection For who can call that a Resurrection that is a raysing vp of that bodie which was fallen a wakening of that which was asleepe It were meerlie ridiculous as the strength of the former argumentes evidentlie evinceth Wherefore we must vndoubtedly holde with Tertullian that Resurget caro quidem omnis quidem ipsa quidem integra In deposito est ubicunque apud DEVM per fidelissimum sequestrem DEI hominum IESVM CHRISTVM qui homini DEVM hominem DEO reddet carni spiritum spiritui carnem that is The flesh shall aryse and all flesh that selfe-same flesh whole and in its integritie For where ever it be it is in sure keeping with GOD through that faythfull Mediator betwixt GOD and Man CHRIST IESVS who will restore GOD to Man and Man to GOD the spirit to the flesh and the flesh to the spirit The same bodies then which were layde asleepe in the graue shall bee awakened and that by the ministerie indeede of the holy Angels who are ministring spirits for the good of the Elect but efficiently it shal bee by the voyce of IESVS CHRIST as Hee testifieth of Himselfe Verilie verilie I say vnto you The houre is comming and now is when the dead shall heare the voyce of the Sonne of GOD and they that heare it shall liue IOHN v. 25 Hee is their Head and therefore will awake His owne members to the participation of His owne Glorie Hee is their King and will therefore call on them to share of the Happinesse of His Kingdome and to giue them a full and finall Evidence That Death is swallowed vp into victorie Hee will declare by His voyce what vertue is in Him to quicken them will possesse them with that which is the ende of
Charge as you haue heard hee worthilie did discharge himselfe provyding for Seminaries of Learning and nowrishment for seede to growe therein In these Seminaries the Youth as pleasant Plantes did aboundantlie spring vp in his tyme and he after due tryall of their worth planted them in the LORD'S Vineyarde yea after hee had planted them hee transplanted some of them from one part of it to another For as a wyse master Gardner sometymes hee plucked fullie vp vnprofitable trees out of their places that they should not trouble the ground anie more sometymes according to the nature of the soyle and the worth of the Plantes hee did transplant them that profitable trees might haue profitable rowmes And aboue all hee had a care that the pestilent weedes of Haeresie and Schisme should neyther abyde nor enter therein that almost heere by his meanes hee hath plucked vp Popish Superstition by the rootes And in the actes of Policie as a States-man hee did evidentlie declare that our mightie Prince did choose him out according to the wyse counsell of Iethro to Moses for an able man one that feared GOD loved the Trueth and hated covetousnesse Exod. xviij 21 And so hee discharged himselfe in all Employmentes of that kynde that with IOB hee might haue sayde of himselfe that hee was in such admiration amongst the Princes and Nobles that when hee spake they refrayned talking and layd their hand on their mouth they held their peace and their tongue cleaved to the roofe of their mouth Iob xxix 9.10 That such a man is taken away it can not bee denyed but that it praesageth some heavie judgement vpon this Land and that the rather as Esay in the lyke case complayneth because the righteous perish and no man layeth it to heart and merciful men are taken away none considering that the righteous is taken away from the evill to come Esay lvij 1 Oh if men would consider howe that such men are both Lightes and Pillars where they liue and what respect the LORD hath vnto them and howe from tyme to tyme Hee hath wonderfullie spared others for their sakes how all Israll was spared for one Moses and howe hee would haue spared Sodom and Gomorrah if there had beene ten righteous men therein Gen. xviij and how that the Angell could not doe anie thing agaynst them vntill LOT did escape to the mountaynes The consideration of this would make them to take to heart the death of the Righteous and in tyme by repentance praevent these judgementes which seeme to ensue This is the speciall vse should bee made of our Prelates death and not as we are all doing mourne or weepe for him For knowing the happie estate wherein hee is wee haue matter to rejoyce and bee glad His soule is convoyed to the bosome of Abraham wherein the glorious companie of Angels and blessed Sayncts hee is praysing the LORD His bodie nowe resting from manie toylesome travelles is layde in a sound sleepe out of which one day by the sweete voyce of his Saviour CHRIST IESUS it shall bee awakened and when Hee shall come in Glorie Hee will then bring him both in soule and bodie to Glorie with Him and then with other wysemen hee shall shyne as the brightnesse in the firmament and because he hath turned manie vnto righteousnesse as a farre for ever and ever DAN 12. Wherefore should wee then mourne for him For as Bernard sayeth Pro defunctis fidelibus non de bemus plorare sed DEO gratias agere quia eos de miseria hujus seculi dignatus est liberare eos ad loca refrigerii lucis pacis sicut credimus fecit transire that is wee ought not to mourne for the faithfull that are dead but giue thankes to GOD for them who hath vouchsafed to delyver them out of the miseries of this lyfe and as wee are perswaded hath made them to flit vnto the places of refreshment light and peace And I am assured if hee were now speaking to you hee would tell you of his Happinesse that hee resteth now from his laboures and that his workes haue followed him So that if wee mourne nowe wee may hurt our selues but not profite him Let those onlie carnallie mourne for their friends that are ignorant of the nature of Death and denye the Resurrection But let vs rejoyce who knowe they are asleepe and shall bee awakened to everlasting Lyfe First then you worthie Citizens cease now and leaue off your mourning for your Reverende Prelate bee no more lyke Rachel who wept for her children and would noo bee comforted nor with Ioash weeping over the face of Elisha and crying O my father my father the chariot of Israell and the horse-men thereof Albeit I must yeelde this much to your griefe that being depryved of him you haue these concurring judgementes There is taken from you the Iudge and the Prophet the prudent and the ancient the honourable man the counseller the eloquent orator ESAI 3.2.3 Therefore I cannot better speake vnto you than in the wordes of our Saviour to the women who followed him to the place of his sufferinges Weepe not for mee but weepe for your selues O yee daughters of Ierusalem So you haue no matter to weepe for him but onlie for your selues Weepe that when you had him you made not a good vse of him that you did not obey his doctrine follow his counsels and yet in this hee hath not left you comfortlesse for more carefullie he hath provyded Pastores for your instruction nor ever anie that went before him whose doctrine if you hearken vnto and obey when Death which may bee shortlie shall sease vpon you and yee shall bee gathered vnto him with comfort you shall see him and say Heere is hee that turned vs vnto righteousnesse and at the sight of you joyfullie shall hee say LORD loe heere am I and the children which thou hast given mee HEB. 2.13 Next you my Reverend Colleagues his much respected Presbyters why continue you your mourning lyke Orphanes destitute of a father you are not ignorant as these who haue not hope Remember you not how carefull hee was not to leaue you comfortlesse what testimonies at his death had we of his loue did hee not shortlie before his death communicate with vs alone in the holie Sacrament of the blessed bodie and blood of CHRIST IESUS which was the last testimonie of CHRIST his owne loue to his Disciples when Elijah was to bee rapt vp into the Heavens being desyred of Elisha saying I pray the let a double portion of thy spirit bee vpon mee It seemed hard this petition to Elijah yet how gladlie did our ELIjAH when wee Elisha-lyke on bowed knees did begge His blessing answere vs with his hand on everie one of our heades saying The LORD blesse you and double his grace and loue to you that ever hee granted vnto mee What can wee but hope for Vertue from that hand as Elisha receaved Vertue from the Cloake of
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
in him Think not that I speak hyperbolicallie for I dare affirme that there was as great a varietie of God's graces in him as in anie Laicke or Clergie-man of this Kingdome These who knewe him well doe acknowledge this and these who doe not acknowledge it never knew him I will not enumer all his vertues and laudable carriages but omitting that which I might speake of his admirable wisdome his singular learning his most quick apprehension and conceaving of whatsoever purposes his solide or stayed judgement his mellifluous eloquence his wonderfull activitie his generous and noble or rather heroicke disposition so that I may justly say of him as Nazianzē said of Athanasius hee did imitate the nature both of the Adamant in respect no vnjust opposition howe violent soever could breake him and of the Magnes or load-stone because of the attractiue vertue of his pithie and convincing speaches as also of his gracious prudent and amiable carriage whereby hee was able to draw even the most refractarie spirits to the aequitie or trueth which hee did mayntayne omitting I say all these thinges I will onelie touch one thing which is chiefelie to bee looked vnto in one of that place to wit that he was an accomplished Prelate a most worthie Governour of the Church Gregorie Nazianzen excellentlie declareth how hard a thing it is to bee a Ruler in God's House and that in three respectes First because a Bishop must bee a man of singular holinesse and he must not thinke it anough not to bee evill but hee must excell in vertue For as it is the fault of a private man not to bee good so it is the fault of a Prelate not to excell others in goodnesse Secondlie hee must preach powerfullie and prudentlie dividing the word aright which as this Father there sayeth is not a thing incident to a small or base spirit For it requireth a mynde endewed with varietie of graces applyable to everie sort of Auditors Thirdlie hee must be a wyse and actiue Governour and this sayeth hee is the Arte of Artes and the Science of Sciences to governe men and direct them in matters of Salvation which hee declareth by comparing Pastors to Physicians and prosecuteth that comparison at great length These three properties or qualities doe make vp an accomplished Prelate and I thinke ye who heare mee will confesse with mee that hee had them all in a great measure and in such perfection that verie few in this Kingdome did aequall him in anie one of them For first his singular pietie kythed in this that although he was an Honourable Baron and of great respect in this Countrey yet hee was so taken yea so ravished even in the dayes of his youth with the loue of GOD'S Word and the care which hee had of saving soules and of the propagation of the Gospel that renouncing all other delightes and exercyses vnto which men of his qualitie doe whollie giue themselues hee desired one thing of the Lord and still did seeke after it to wit that hee might dwell in the house of the Lord all the dayes of his lyfe and that not onlie to beholde the beautie of the LORD but also to make others beholde it and to make their hearts enamoured therewith Secondlie as pietie shyned in his lyfe lyke lightning so it thundered in his Sermons Nazianzen sayde this of Saynct Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermo tuus tonitru vitaque fulgur erat And it may justlie bee applyed to him For howe learned how pertinent how plausible and how powerfull a Preacher hee was I appeale to all your memories who oft tymes heard him with delight and admiration to your singular comfort and benefit Thirdlie as for his prudencie and fidelitie in governing this Dioces our famous Universitie wherof hee was Chancellour they can not be expressed or declared vnto you but by a particular induction or enumeration of his laudable actes which truelie I dare not vndertake because neyther doe I knowe them all and although I knew them I can not speake of them as their singularitie and excellencie doeth requyre For this cause then as Timantes the Painter to expresse the greatnesse of a Cyclop-Giant in a little table paynted the Satyres beside him measuring his thumbe with a wand so to expresse in some sort the greatnesse of his worth which hee kythed in the administration of that weyghtie Charge wherevnto he was called I shall onlie measure his thumbe and point at one effect of his wyse and happie Governement to wit the establishing of a setled Ministerie in these partes or which is all one of a setled course whereby the Gospell may be propagated in this countrey vnto subsequent ages by able and well qualified men Two thinges were requisite for this to wit convenient mayntaynance of Pastors and increase of knowledge in the studie of Divinitie Mayntaynance lest good and able men should want good Places or Benefices and increase of knowledge lest good Places should want able and good men to occupie and fill them The first of these two hee did effectuate by attending the Platt most diligentlie where hee had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For hee fought there with the wilde beasts of the field and with the boars of the forrest who had wasted the Lord his Vine-yarde Hee fought I saye partlie by his owne personall diligence and paynes whyle hee was able to travell and partlie after hee had contracted sicknesse hee fought by his letters authoritie and moyen which were ever much regarded by the best of this Kingdome The second hee did effectuate by three meanes especiallie First by establishing a Profession of Divinitie which was a matter of great charges both to his Presbyters and also to himselfe Secondlie by procuring a foundation of a good number of Bursses for sustentation of Studentes in Divinitie and thirdlie by appoynting most exact and strict tryalls of exspectantes before their admission to the Ministeriall charge In these and manie mo things which hee did for establishing a setled Ministerie here and for the propagation of the Gospell vnto future ages the scope or ende at which hee aymed was that at which PAUL aymed before him to wit that hee might finish his course with joye and that in the houre of death hee might finde in his owne soule the answere of a good conscience towardes GOD. Truelie hee fayled not of his intention For to omit manie particulars which I might relate concerning the happinesse and tranquillitie of his death this one thing I will saye that I never sawe anie meete approaching death with such vndaunted cowrage such Christian confidence and such assurance of GOD his favour as hee expressed in his carriage whyle hee walked in the valley of the shadowe of death Manie speake stoutlie of death and agaynst the feare of it before it come but as SENECA wittilie sayth they forget these stout speaches when death draweth nigh
motus vniversa vocalia sint veritatem mente concipiat toto â—am habitu ornatu resonat So was hee learned in this learned Citie where there is the Seat of Learning wyse in ordering and governing GOD'S House faythfull impartiall and solid in judging discret in admonishing compassionate in correcting full of power and authoritie in censuring and rebuking to reduce the inordinate and when neede was to cutt off evill examples from the Flocke In dispatch of businesse speedie and with great dexteritie alwayes provident and carefull to advance the Gospell and paynfull even in the tyme of his sicknesse Without all carnall and base feare of men not bowed with boastes to betray the Church or daunted and discowraged from executing his office with great cowrage spirit resolutenesse of mynd contending with them that contended with God and fighting a good fight both in defence of the truth expugnation of heresies schisms and seditions brought in by adversaries And which is a speciall mark descerning a faithful Pastor from an hyreling who seekes his own things Hee was not given to filthie lucre but hating covetousnes all simoniacal practises all cunning covetous dealing not corrupted by brybes non erat manâ— porrecta ad accipiendum collecta ad dandum But in word and work benevolent charitable and hospital Not as Tacitus lib. 1. spake of Otho Opes perdere iste sciet donare nescit An honourable patterne of pietie and humanitie to all a lover and favourer of good men a comfort to the best a terrour and a wound to enemies and the worst inclyned And as Augustine spake of Cyprian Multi erat meriti multi pectoris multi oris multae virtutis In outward carriage and actions graue modest and constant procuring reverence of all that beheld him And which is especially worthie of mention and imitation he was sincere vpright being within what he seemed without Not as Tertullian saith of certain Philosophers Mimicè affectaÌ„t veritatem affectando corrumpunt For as Seneca says of Clemens Nemo potest diu personam fictam ferre But this integritie and constancie appeared in him vnto the ende it was not onlie a naturall inclination in him but a spirituall and gracious disposition At last being over-taken with a longsome and grievous disease which he did beare with his accustomed cowrage and constancie not vsing any word of impatience complaint or motion showing any discontent with God but with a quyet invinceable vndaunted heart as an immoveable Rocke â—phelde himselfe by Fayth and Hope resting in GOD his Saviour only lamenting his infirmitie in this That it vnabled him from the discharge of his Office as hee had done when Health lasted And yet in tyme of his weaknesse his Memorie and Senses beeing perfect hee caused carrie him diverse tymes both to the publicke meeting of the Ministerie and ordinarilie to the Church to the publicke worship of GOD vvhere hee was an attentiue and comfortable hearer And at last extremitie of sicknesse and death drawing neare hee was compelled to keepe home in Divine conference with all that visited him in speach jocund and pleasant vttering diverse Christian Apophthegmes before death often saying That hee had passed the halfe of death alreadie Pulchâ—a res est consummare vitam ante mortem vt mors pauca inveniat quae abolere possit And laying aside all other care hee composed himselfe whollie vnto that heavenlie lyfe and with that store of Comforts which hee had taught others prepared himselfe to death to yeeld his dayes peaceablie and with good resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVherein hee shewe great contentment and willingnesse to die and change this lyfe with a better For hee knewe by his singular wisedome and pietie Nihil esse stultius quam ad praemia coelestia non obsequio voluntatis accurrere sed necessitatis vinculo invitum trahi And for his farther comfort receaved the holie SACRAMENT of the Bodie and Blood of the LORD IESUS CHRIST vvith great devotion in the companie and together with diverse Reverend and Godlie Men the Ministers of both the Townes vnto whom hee verie heartilie in token of his agreement and comfort hee had of their fellowship in his lyfe gaue his Blessing and recommended them vnto the Grace of GOD. After which strength and speach fayling hee gaue diverse tokens to them who were present of a mynde setled and established by Fayth and Hope in assurance of the Mercie of GOD in the remission of his sinnes And then the extremitie of paynes chased that Soule of his out of the tabernacle of this flesh which the Angels haue carried vnto the Bosome of his Father ABRAHAM being delivered from the wearisomnesse and perils of this lyfe and now eateth the Fruits of his labours and his Conscience the comfort of his former fidelitie and with vnspeakeable joye awayteth for our comming thither A SERMON Preached at the Funerall of the R. R. Father in GOD PATRICKE FORBES Late Lord Bishop of ABERDENE In the speciall Church of the Citie of ABERDENE called Saynct Nicolas the xij of Aprill 1635. By WILLIAM GUILD Doctor of Divinitie Chaplane to his Majestie and Minister of GOD'S Word in the foresayd Citie LUKE II. VERS 29. LORD now lettest thou thy servant depart in peace according to thy Word THese words dearly beloved in our Lord and Saviour which I haue read in your present audience according to the opinion of some are the words of Prayse and of others are the words of Petition Of Prayse olde Simeon in them having now gotten the performance of that Promise made vnto him That hee should not see Death till hee saw the LORD' 's Anoynted and having the Babe CHRIST IESVS in his arms he prayseth GOD for this performance and acknowledgeth That now Hee was letting him depart iâ— peace for his eyes according to His word of promise made vnto him had seene his Salvation And those who so expound this Text haue for their warrand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tyme. Some agayne both Ancient and Moderne make these wordes to bee the wordes of Petition and to contayne the holie desire of this happie olde Man wherein now having gotten in his lyfe-tyme a sight of his promised and longed-for Saviour whyle Hee was presented in the Temple he desireth now a peaceable and happie departure as having seene Him who is the death of Death and LORD of Lyfe after whom hee longed In which Text we haue to consider 1. That there is a Departure out of this lyfe 2. That this is commoÌ„ to the Servants of GOD aswel as to the wicked therefore sayth old SIMEON Now LORD let thy servant depart 3. Wee see how the death of GOD'S servants is called to wit a Dimission or freedome to depart 4. The difference betweene the death and departure of the Godlie and the wicked to wit the one is in Peace the other not 5. From
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